fm5056 2.my01-02 The INS & OUTS .z64

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चिt संviत्त्या.उच्यte जीva:

cit saMvittyA_ucyate jIva:

संkaल्पात्sa maनो_bhaवेt ।

saMkalpAt sa: mana:_bhavet |

बुद्धि: चिttamaहंkAra:

buddhi: cittam ahaMkAra:

mAया-इti.Aदि.aभिधm tata:॥

mAyA.iti.Adi .abhidham tata:||

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FM.5.56 THE INS & OUTS 2.my01.02

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oॐm

FM.5.56

THE INS & OUTS

VASISHTHA THE PLENTIFUL said—

क्रमेण अनेन विहरन् विचार्य आत्मानम् आत्मना ।

krameNa_anena viharan vicArya_AtmAnam AtmanA |

विश्रान्तिम् एहि वितते पदे पद्म.दल.ईक्षण ॥५।५६।१॥

vizrAntim ehi vitate pade padma.dala.IkSaNa ||5|56|1||

by/with the krama.order/process.ena anena.w.this viharan

vicArya.hvg.enquired/investigated . AtmAnam.x . AtmanA.by/with.Self .

to vizrAnti.repose.m ehi.x . vitate.x, .

pada.state/condition.in/wn . padma.lotus.dala.x.IkSaNa.x .

By following this pleasing course of Enquiry into the Self

by yourSelf

you come at last Lotus.Petal=Eyed to the expanded state of

Vishrânti.Repose

. .

क्रमेNAनेन विहरन् Following this pleasing course विचार्य आत्मानmAत्मना w/ Enquiry by neSelf into the Self विश्रान्तिmeहि one comes to VishrAnti Repose वितते पदे in that expanded state, पद्म.दल=ईक्षण o lotus.petal=eyes.

*m.1 O lotus.eyed Rama, inquiring into Self by yourself pleasantly, relax and repose in that hig: state of Supreme.

*vlm.1 Vasistha continued:—Proceed in this manner to know the universal soul in your own soul, and thereby obtain your rest in that holy state.

*sv.1.4 VASISTHA continued: O Rama, living like this, constantly enquiring into the nature of the self, attain peace.

शास्त्र.अर्थ.गुरु.चेतोभिस् तावत् तावद् विचार्यते ।

zAstra.artha.guru.cetobhi:_tAvat tAvat_vicAryate |

सर्व.दृश्य.क्षय.अभ्यासाद् यावद् आसाद्यते पदम् ॥५।५६।२॥

sarva.dRzya.kSaya.abhyAsAt_yAvat_AsAdyate padam ||5|56|2||

by/with the shâstra.artha.meaning/thing.meaning/thing.guru.Guru/teacher=

cetas.conceptual.mind.s..bhi: .

tAvat.inasmuch/since . tAvat.that.much/thence

vicAryate .

by/with sarva.all.dRzya.Sight/Percept.kSaya.decay/destruction.abhyAsa.Practice.At . thru Practice of dissolution of every percept . yAvat.while . AsAdyate.attaining. pada.state/condition.

however thusly one has inquired

after all.percept+removal=practice

so.far one attains the state.

*m.2 So long as the entire phenomena does not completely dissolve and disappear (from one's perception) through inquiry with the help of scriptures and teachers, that Supreme State can not be attained.

*vlm.2. You must consider all things by the light of the sástras, and dive into their true meaning; you will also benefit yourselves by the lectures of your preceptor, and by pondering on them in your own mind; as also by your constant practice of ignoring the visibles, until you come to know the invisible One.

*sv.1.4 VASISTHA continued: O Rama, living like this, constantly enquiring into the nature of the self, attain peace. This state of consciousness can be attained by the cultivation of dispassion, the study of scriptures, the instructions of a guru and by the persistent practice of enquiry. But, if the awakened intelligence is keen and sharp, you will attain it even without the other aids.

* Shaastra.artha.meaning/thing.guru.Guru/teacher . by/with ceta:.Affective.mind/Feelings .bhi: . tAvat.inasmuch/since . tAvat.inasmuch/since . vicAryate . by/with sarva.all.dRzya.Sight/Percept.kSaya.decay/destruction.abhyAsa.Practice.At . thru Practice of dissolution of every percept . yAvat.while . AsAdyate.attaining. pada.state/condition.

वैराग्य.अभ्यास.शास्त्र.अर्थ.प्रज्ञा.गुरु.मय.क्रमैः ।

vairAgya.abhyAsa.zAstra.artha.prajJA.guru.maya.kramai: |

पदम् आसाद्यते पुण्यम् प्रज्ञया एव एकया अथवा ॥५।५६।३॥

padam AsAdyate puNyam prajJayA_eva_ekayA_athavA ||5|56|3||

vairAgya.abhyAsa+zAstra.artha+prajJA.gurumaya=kramai:

with Dispassion.Practice+shAstra.meaning+wise.guru.made=processes

padam AsAdyate puNyam

the Holy State is attained

prajJayA eva ekayA_athavA .

otherwise thru the One Truth.

...

*m.3 Practice of dispassion, understanding of scriptures, (teaching) by a wise teacher. these can lead to that perfect state. Even discernment and Intelligence can achieve that state.

*vlm.3. It is by means of your habitual dispassionateness, your acquaintance with the sástras and their meanings, and your hearing the lectures of the spiritual teachers; as well as your own conviction that you can gain the holy state, (for it is your confidence only), whereby you can come to it.

* vairAgya.abhyAsa+zAstra.artha+prajJA.gurumaya=kramai: . with Dispassion.Practice+shAstra.meaning+wise.guru.made=processes . padam AsAdyate puNyam . the Holy State is attained . prajJayA eva ekayA_athavA . otherwise thru the One Truth.

सम्प्रबोधवती तीक्ष्णा कलङ्क.रहिता मतिः ।

sam.prabodhavatI tIkSNA kalaGka.rahitA mati: |

सर्व.सामग्र्य.हीना अपि पदम् प्राप्नोति शाश्वतम् ॥५।५६।४॥

sarva.sAmagrya.hInA_api padam prApnoti zAzvatam ||5|56|4||

* samprabodha.aroused/persuaded.vat.like.I..f.. tIkSNa.keen/sharp.A . kalaGka.stain/blame.rahita.without/absent.A mati.thinking/mind.: |

sarva.all.sAmagrya.entirety/retinue.hIna.without/except.for.A api.altho/even. pada.state/condition.m prApnoti.get/reaching. zAzvata.eternal/perpetual.m.

*m.4 Even if all the above equipment is not available, a pure, unsullied and sharp mind which is prepared to be enlightened and awakened can lead one to that eternal state.

*vlm.4. It is also by your enlightened understanding too, when it is acute and unbiased, that you can attain to that everlasting state of felicity, without the medium of anything else.

* samprabodha.aroused/persuaded.vat.like.I..f.. tIkSNa.keen/sharp.A . kalaGka.stain/blame.rahita.without/absent.A mati.thinking/mind.: | sarva.all.sAmagrya.entirety/retinue.hIna.without/except.for.A api.altho/even. pada.state/condition.m prApnoti.get/reaching. zAzvata.eternal/perpetual.m.

Raama said—

भगवन् भूत.भव्य.ईश कश्चिज् जात.समाधिकः ।

bhagavan bhUta.bhavya.Iza ka:cit_jAta.samAdhika: |

प्रबुद्ध इव विश्रान्तो व्यवहार.परो ऽपि सन् ॥५।५६।५॥

prabuddha* iva vizrAnta:_vyavahAra.para:_api san ||5|56|5||

Lord.bhagavan

Master of Past & Future

kaz.cij jAta.samAdhika: x

prabuddha iva vizrAnta: x

vyavahAra.para: api san x

*m.5. Sri Rama: O Bhagawan, knower of the three times, is there any one who can remain in a state of repose while being active in the world

*vlm.5. Ráma said:—Tell me sir, that art acquainted with the past and future; whether one who is employed in the affairs of life, and at the same time is enlightened and situated in his quietude;—

*sv.5.6 RAMA_asked: Holy sir, some there are who rest in self.knowledge, who are enlightened and yet engage themselves in activities; and there are others who isolate themselves and practise contemplation (samAdhi). Of these who is the better?

कश्चिद् एकान्तम् आश्रित्य समाधि.नियतः स्थितः ।

ka:.cit_ekAntam Azritya samAdhi.niyata: sthita: |

तयोस् तु कतरः श्रेयान् इति मे भगवन् वद ॥५।५६।६॥

tayo:_tu katara: zreyAn iti me bhagavan vada ||5|56|6||

kaz.cit_ekAntam Azritya samAdhi.niyata: sthita: x

tayos tu katara: zreyAn iti me bhagavan vada xx

*m.6 O Bhagawan, someone decides to be alone and stay in a state of samAdhi. One is active in the world and continues to be in a state of repose. Between the two who is the better one?

*vlm.6. And another who remains in his solitary devotion, apart from worldly connections; which of these two has greater merith (i.e., whether the social or solitary devotee).

Vasishtha said—

इमम् गुण.समाहारम् अनात्मत्वेन पश्यतः ।

imam guNa.samAhAram anAtmatvena pazyata: |

अन्तःशीतलता या असौ समाधिर् इति कथ्यते ॥५।५६।७॥

anta:zItalatA yA_asau samAdhi:_iti kathyate ||5|56|7||

imam guNa.samAhAram x

anAtmatvena pazyata: x

anta:.zItalatA yA_asau x

samAdhir iti kathyate x.

*m.7 Sri Vasista O Rama, samAdhi can be defined as the coolness in the heart which is caused by the perception that all phenomena are a mere collection of qualities which are not Self.

*vlm.7. Vasishtha replied:—.He who views the association of properties

and qualities of things, (which constitute all bodies in

general), as quite distinct from the soul; enjoys a cool tranquility

within himself, which is designated by the name of Samádhi.

*sv.7.9 VASISTHA replied: Rama, that is samAdhi (contemplation or meditation) in which one realises the objects of the senses as not.self, and thus one enjoys inner calmness and tranquillity at all times. Having realised that the objects are related only to the mind and therefore constantly resting in inner peace, some are engaged in activity while others live in isolation. Both of them enjoy the bliss of contemplation.

दृश्यैर् मनसि सम्बन्ध इति निश्चित्य शीतलः ।

dRzyai: manasi sambandhe iti nizcitya zItala: |

कश्चित् संव्यवहार.स्थः कःचिद् ध्याने व्यवस्थितः ॥५।५६।८॥

ka:.cit saMvyavahAra.stha: ka:cid_dhyAne vyavasthita: ||5|56|8||

when there's a convicted connexion in manas.Mind

with perceived things,

whether he's engaged in worldly affairs,

whether settled in dhyAna.Meditation...

dRzyai: manasi sambandhe x

iti nizcitya zItala: x

kaz.cit saMvyavahAra.stha: x

ka:cit_dhyAne vyavasthita: x

*vlm.8. He who is certain that the visibles bear relation to his mind only, and have no connection with his soul; and remains calm and cool in himself, may be either engaged in business, or sit quietly in his meditation.

*sv. ... Having realised that the objects are related only to the mind and therefore constantly resting in inner peace, some are engaged in activity while others live in isolation.

द्वाव् एतौ राम सुखिताव् अन्तश् चेत् परिशीतलौ ।

dvau_etau rAma sukhitau_anta:_cet parizItalau |

अन्तःशीतलता या स्यात् तद् अनन्त.तपः फलम् ॥५।५६।९॥

anta:.zItalatA yA syAt tat_ananta.tapa: phalam ||5|56|9||

dvau etau rAma sukhitau . these two, rAma, are pleased =

anta: cet parizItalau . if they are internally cool =

anta:.zItalatA yA syAt x

tat_ananta.tapa: phalam x.

*m.9 O Rama, Both are happy if there is internal coolness. Internal coolness is the fruit of constant 'tapas'.

*vlm.9. Both of these are happy souls, as long as they enjoy a cool calmness within themselves; because it is this internal coolness of the soul only, which is the result of great and austere devotion.

समाधि.स्थानक=स्थस्य चेतश् चेद् वृत्ति.चञ्चलम् ।

samAdhi.sthAnaka=sthasya ceta:_cet_vRtti.caJcalam |

तत् तस्य तत्.समाधानम् समम् उन्मत्त.ताण्डवैः ॥५।५६।१०॥

tat tasya tat.samAdhAnam samam unmatta.tANDavai: ||5|56|10||

Samaadhi.sthAnaka.place/position.stha.place/situate.sya.of . ceta:.Affective.mind, Feeling . cet.if . vRtti.idea.caJcala.fickle.flicker.m . tat.that.one . tasya.of.that tat.that.one.samAdhAna.contemplation/effective.Samaadhi .the same/equal with unmatta.crazed.Taandavas.

*m.10 If the internal instrument (ie mind, heart etc) of a person in samAdhi is still wavering and fickle, the 'samAdhi' state of that person is like the dance of a person who is insane.

*vlm.10. When a man in his habit of quietude, feels the fickleness of his mind, his habitude then, turns to the reeling of a giddy or mad man.

*sv.10.11 If the mind of one who appears to be in samAdhi is distracted, he is a mad man ....

#sthAnaka.m . position, rank, dignity; a place, spot; = sthAna, a locus for meditation, as the navel, &c.; a city, town; a partic. point or situation in dramatic action; a basin or trench dug for water at the root of a tree; samAdhi.s. situate in samAdhi y3023.004 —

उन्मत्त.ताण्डव=स्थस्य चेतश् चेत् क्षिण.वासनम् ।

unmatta.tANDava=sthasya ceta:_cet kSiNa.vAsanam |

तद् अस्य उन्मत्त.वृत्तम् तत् समम् बुद्ध.समाधिता ॥५।५६।११॥

tat_asya_unmatta.vRttam tat samam buddha.samAdhitA ||5|56|11||

unmatta.tANDava=sthasya . of someone dancing the crazy Taandava = cetas cet . if chetas, the evolved chit.Consciousness, the affective Awareness = kSiNa.vAsanam . is cleared of vAsanA.Traces = tat_asya unmatta.vRttam . that is his unleashed (Affective) feeling = tat samam buddha.samAdhitA . that is the same as the intellectual samAdhi state.

*m.11 Even so, if the mind of such insane person is free of vasanas, such frenzy or madness in action is equivalent ta:_asamAdhi' of an enlightened person.

*vlm.11. When the sprawling mad man, is devoid of desires in his mind; his foolish frolic is then said to resemble the rapturous emotions, and gesticulations of Buddhist mendicants.

*sv.10.11 If the mind of one who appears to be in samAdhi is distracted, he is a mad man: on the other hand, if the mind of one who appears to be a mad man is free from all notions and distraction, he is enlightened and he is in unbroken samAdhi.

unmatta.tANDava=sthasya . of someone dancing the crazy Taandava =

* cetas cet . if chetas, the evolved chit.Consciousness, the affective Awareness = kSiNa.vAsanam . is cleared of vAsanA.Traces = tat_asya unmatta.vRttam . that is his unleashed (Affective) feeling = tat samam buddha.samAdhitA . that is the same as the intellectual samAdhi state.

व्यवहारी प्रबुद्धो यः प्रबुद्धो यो वने स्थितः ।

vyavahArI prabuddha:_ya: prabuddha:_ya:_vane sthita: |

द्वाव् एतौ सुसमौ नूनम् अ.संदेहम् पदम् गतौ ॥५।५६।१२॥

dvau_etau susamau nUnam a.saMdeham padam gatau ||5|56|12||

vyavahArI prabuddha: ya:

those who are awakened doing their business,

prabuddha: ya: vane sthita:

awake in the middle of the woods

dvau etau su.samau

those two are just.the.same

nUnam a.saMdeham padam gatau

gone to a state without anyt doubt.

*vwv2369/12. The enlightened one who is engaged in his business and the enlightened one who is lving in the forest, Both these persons are certainly equal. They are situated in the Abode (of the Self) without doubt.

*m.12 An enlightened activist and an enlightened one in a forest are Both equal. Both of them will attam the supreme state without doubt.

*vlm.12. The worldly man who is enlightened in his mind, and the enlightened sage who is sitting in his hermitage; are Both of them alike in their spiritual coolness, and have undoubtedly reached the state of their blessedness.

अकर्तृ कुर्वद् अप्य् एतच् चेतः प्रतनु.वासनम् ।

akartR kurvat_api_etat_ceta: pratanu.vAsanam |

दूरम् गतमना जन्तुः कथा.संश्रवणे यथा ॥५।५६।१३॥

dUram gatamanA: jantu: kathA.saMzravaNe yathA ||5|56|13||

a akartR.nonDoer. kurvat.do/making. api.altho/even. etat.this. jantu:.person/offspring. ceta:.Affective.mind, Feeling. pratanu.xxx.Vaasanaa..m .

a person's cetas Awareness thinned of vAsanA.Traces . dUram.afar . gatamana.go/getting.to.A: . going far away =

kathA.tale/story.saMzravaNa.x.e:.in . yathA.so/in.this.way . as when hearing a tale.

such a one is a nonDoer, though doing thingsh

such a person's cetas is thinned of vAsanA.Traces.

He's like someone drifting

away, while hearing a tale told.

#pratanu

#saMzravaNa]

*vwv2370/13. This mind, having very thin (or insignificant) desire, is a non.doer though acting, like a person with a mind gone far off while hearing a story.

*vlm.13. The man who is unrelated with the actions which he does, but bears a mind which is free from desires, such as the mind of a man engrossed with other thoughts; he is sensible of what he hears and sees, with his organs only, without being affected by them.

*m.13. Habituations undermined, though the nonDoer acts, his acts are in detachment. How then can he truly experience them?

.??13. When one's mind is free of vasanas, he will be like one inactive even though active. When one hears a story he is not involved in it, if his mind is away (not listening).

.HoB. In verse 30 (which is an adaptation of Yoga Vasishtha 13.4) he says that a mind from which all vasanas (impulses, propensities or desires) have been erased (by the clear light of true self.knowledge) does not actually do anything, even though it seems to be active, just as a person who seems to be listening to a story but whose mind has gone far away does not actually hear it, whereas a mind that is saturated with vasanas is truly active, even though it seems to be doing nothing, just like a person who climbs a hill and falls over a precipice in a dream, even though he seems to be lying motionless here (in our waking world).

*sv. Whether he is engaged in activity or he lives in isolation in a forest, in enlightenment there is no distinction. The mind which is free from conditioning is not tainted even while it is engaged in activity. The non.action of the mind is known as quiescence (samadhana); it is total freedom, it is blessedness.

अकुर्वद् अपि कर्ता एव चेतः प्रघन.वासनम् ।

akurvad api kartA eva ceta:. praghana.vAsanam |

निस्पन्द.अङ्गाम् अपि स्वप्ने श्वभ्र.पात.स्थिताव् इव ॥५।५७।१४॥

nispanda.aGgAm api svapne zvabhra.pAta.sthitAv iva ||5|57|14||

akurvat api.altho/even . kartA.doer. iva.like . altho not doing as.if a doer .

ceta:.Affective.mind.Feeling .

praghana.x.Vaasanaa.m x

nispanda.x.aGga.body/limb.m api.altho/even. svapna.dream..in/wn . altho it is a motionless body in dream .

zvabhra.x.pAta.x.sthiti.x.au iva.like . as.if it had fallen into a pit.

akurvat not doing api though kartA Doer iva as ceta: Consciousness pradhana. primary vAsanam Habit nispanda. motionless aGga api svapne zvabhra. canyon, pit pAta.sthitau iva

*vwv2371/14. The mind having excessive desire is, as it were, a doer though not acting, like the one in the situation of falling into a hole in a dream, though possessed of limbs without movement (in the state of sleep).

*m.1.4 When one's mind is full of vasanas, he will be like one active, even though he is inactive. In a dream, one's limbs do not get damaged even if he falls into a chasm.

.??. 14 The Agent does not truly act but is the primal Habit of the Consciousness. One does not act when he falls in an unseen pit.

*vlm.14. A man becomes the agent of an act, even without his doing it actually, who is fully intent upon the action; as the unmoving man thinks himself to be moving about, and falling down in a ditch: (startles even at the thought, as if it were in actuality).

.HoB. In (… an adaptation of Yoga Vasishtha 13.4) he [ramaNa] says that a mind from which all vasanas (impulses, propensities or desires) have been erased (by the clear light of true self.knowledge) does not actually do anything, even though it seems to be active, just as a person who seems to be listening to a story but whose mind has gone far away does not actually hear it, whereas a mind that is saturated with vasanas is truly active, even though it seems to be doing nothing, just like a person who climbs a hill and falls over a precipice in a dream, even though he seems to be lying motionless here (in our waking world).

**var.typo KG . nispandAGgam.

#ghana . thick . #praghana . made thick; used as an intensive of *ghana: yAvat_ajJAna.ghana.tA tAvat praghana.cittatA || y5052.026; var. for #praghaNa or #prathana, mw. • ceta: praghana.vAsanam y5056.014

#nispanda . without #spanda, the vibrant activity of body or mind.

चेतसो यद् अकर्तृत्वम् तत्.समाधानम् उत्तमम् ।

cetasa:_yat_akartR.tvam tat.samAdhAnam uttamam |

तम् विद्धि केवली.भावम् सा शुभा निर्वृतिः परा ॥५।५६।१५॥

tam viddhi kevalI.bhAvam sA zubhA nirvRti: parA ||5|56|15||

cetasa: . @ cetas.Affectivity . yat.this.which a..kartR.tva.m . what is without effective doership . tat.that.one . samAdhAna.m uttama.ultimate/highest.m .

tam. viddhi. kevalI.bhAva.State/Feeling.m

that you should know as kevala.state

sA.she/it. zubh.A nirvRti.x.: para.other..A x

*vwv2372/15. That is the highest samAdhi (or absorption of the mind in the Self) which is the non.doership of the mind. Know that as the state of aloneness. It is the supremeand blessed state of bliss.

.??.15 This nonAgency of Consciousness is the highest Meditation: know this state of Fullness, it is the perfect, pure, and supreme peace.

*m.1.5 When mind is inactive, that is the best samAdhi. Know that, that state is Absolute state. That will be most joyful state.

*vlm.15. Know the inaction of the mind, to be the best state of anaesthesia; and soleity or singleness, as the best means to your insouciance.

#kevala .n.. the doctrine of the absolute unity of spirit • the highest possible knowledge (= #kevalajJAna). •• #kaivalya .adj.. being Alone—Absolute oneness, aloneness (All.One.ness).

##dhA . #AdhA . #samAdhA . #samAdhAna .m.. putting together, adding (esp. fuel to fire) • composing, adjusting, reconciliation • intentness, attention (tam with >kR, "to attend"), eagerness • fixing the mind in abstract contemplation (as on the true nature of spirit), religious meditation, profound absorption or contemplation • justification of a statement, proof (cf. <.rUpaka>) • (in logic) replying to the pUrva.pakSa • (in dram.) fixing the germ or leading incident (which gives rise to the whole plot) • . s..mAtra . m . mere contemplation or meditation • . s..rUpaka . m . a kind of metaphor (used for the justification of a bold assertion) . y2011.049 +

चेतश् चल.अचलत्वेन परमम् कारणम् स्मृतम् ।

ceta:_cala.acalatvena paramam kAraNam smRtam |

ध्यान.अध्यान=दृशोस् तेन तद् एव अनङ्कुरम् कुरु ॥५।५६।१६॥

dhyAna.adhyAna=dRzo:_tena tat_eva_an.aGkuram kuru ||5|56|16||

cetas.Affectivity

cala.acalatvena

thru its moving o&r unmoving condition

paramam kAraNam smRtam

the Absolute

dhyAna.adhyAna=dRzo:

of a meditating o&r unmeditating See/knower

tena

thru That

tat_eva

only That

an.aGkuram kuru

you should make sorout.free

*m.16 Memory is the great reason for the stability and instability of mind. They are similar to dhyana and not dhyana. By such (proper) means make the mind free of any sprouts (of memory).

*vlm.16. It is the activity and inactivity of the mind, which are said to be the sole causes, of the restlessness and quietness of men, as also of their fixed meditation and want of its fixity: therefore destroy the germs of thy rising desires.

*sv.16 The difference between contemplation and its absence is indicated by whether or not there is movement of thought in the mind: hence make the mind unconditioned.

अवासनम् स्थिरम् प्रोक्तम् मनो.ध्यानम् तद् एव तु ।

avAsanam sthiram proktam mana:.dhyAnam tat_eva tu |

स एव केवली.भावः शान्तता एव च सा सदा ॥५।५६।१७॥

sa* eva kevalI.bhAva: zAntatA_eva ca sA sadA ||5|56|17||

without vAsanA.Imprint

steady

when That is taught as Mind.meditation

it is only the feeling of Alone all.One and peacefulness always

avAsanam sthiram proktam x

mano.dhyAnam tad_eva tu x

sa* eva kevalI.bhAva: x

zAntatA_eva ca sA sadA x

*m.17 Mind that is free of vasanas is stable. That alone is dhyana. That is the state of absoluteness. That is eternal peace.

*vlm.17. Want of desire is called the neutrality of the mind, and it is this that constitutes its steadiness and meditation; this gives soleity to the soul, and contributes to its everlasting tranquility.

*sv.17 The unconditioned mind is firm, and that in itself is meditation, freedom and peace eternal.

तनु.वासनम् अत्युच्चैः पदाय उद्यतम् उच्यते ।

tanu.vAsanam ati.uccai: padAya_udyatam ucyate |

अ.वासनम् मनः कर्तृ.पदम् तस्माद् अवाप्यते ॥५।५६।१८॥

a.vAsanam mana:_kartR.padam tasmAt_avApyate ||5|56|18||

tanu.vAsanam

thin vAsanA.Trace

atyuccai: x

padAya udyatam ucyate

is said to be ascension to that state

a.vAsanam

without vAsanA.Trace

manas

Mind

kartR.padam

the state of doer

tasmAt_avApyate

from that is attained

*vlm.18. The diminishing of desires leads the man to the highest station of inappetency and innocence; (i.e. from the fourth to the seventh pithiká).

*m.1.8 Attempt at the highest state is to reduce vasanas. A mind that is free of vasanas attains the state of nonownership of action.

*sv.18.19 The conditioned mind is the source of sorrow; and the unconditioned mind is a non.actor and attains to the supreme state of enlightenment. Hence one should work to remove all mental conditioning.

घन.वासनम् एतत् तु चेतःकर्तृत्व.भाजनम् ।

ghana.vAsanam etat tu ceta:.kartRtva.bhAjanam |

सर्व.दुःख.प्रदम् तस्माद् वासनाम् तनुताम् नयेत् ॥५।५६।१९॥

sarva.du:kha.pradam tasmAt_vAsanAm tanutAm nayet ||5|56|19||

ghana.vAsanam etat tu x

ceta:.kartRtva.bhAjanam x

sarva.du:kha.pradam x

tasmAt vAsanAm tanutAm nayet x.

*m.19 When mind is dense with vasanas, it is a vessel of ownership. Such a mind yields only sorrows. So reduce vasanas.

*vlm.19. The thick gathering desires, serve to fill the mind with the vanity of its agency, which is the cause of all its woes; (because it wakens them, only to labour under their throes); therefore try to weaken your desires at all times.

प्रशान्त.जगद्.आस्थो ऽन्तर् वीतशोक.भय.एषणः ।

prazAnta.jagat.Astha:_antar vItazoka.bhaya.eSaNa: |

स्वस्थो भवति येन आत्मा स समाधिर् इति स्मृतः ॥२०॥

svastha:_bhavati yena_AtmA sa* samAdhi:_iti smRta: ||20||

prazAnta.jagad.Astha: antar . quietened.world.abode within =

vIta.zoka.bhaya.eSaNa: . gone.grief.fear=seeking =

svastha: bhavati yena AtmA . whereby the self becomes your own =

sa samAdhir iti smRta: . that is Equal.Affection.sama.Adhi.

*m.20. When the phenomenal world is quietened (declines), the inside of a person becomes free of attachment, fear and desire. It becomes steady and healthy. Such a state is called the state of 'samAdhi'.

*sv.20 That is known as contemplation or samAdhi in which all the desires and hopes concerning the world have ceased and which is free from sorrow, fear and desire, and by which the self rests in itself.

*vlm.20. When the mind is tranquil, after it is freed from its fears, griefs and desires; and the soul is set at its rest and quiet, in want of its passions; it is then called the state of its samádhi or nonchalance. [in the sense of 'indifference'.]

*jd. prazAnta.jagad.Astha: antar . quietened.world.abode within = vIta.zoka.bhaya.eSaNa: . gone.grief.fear=seeking = svastha: bhavati yena AtmA . whereby the self becomes your own = sa* samAdhir iti smRta: . that is Equal.Affection.sama.Adhi.

चेतसा सम्परित्यज्य सर्व.भाव.आत्म.भावनाम् ।

cetasA samparityajya sarva.bhAva.Atma.bhAvanAm |

यथा तिष्ठसि तिष्ठ त्वम् तथा शैले गृहे ऽथवा ॥५।५६।२१॥

yathA tiSThasi tiSTha tvam tathA zaile gRhe_*thavA ||5|56|21||

cetasA x

samparityajya x

sarva.bhAva.Atma.bhAvanAm x

yathA . as =

tiSThasi tiSTha tvam x

tathA . thus =

zaile gRhe athavA x.

*m.21 Give up all moods, feelings and imaginations of your mind and abide in that condition. Then that will be like being on the top of a mountain (unconcerned about the world) or in a house (fully active).

*vlm.21. Relinquish the thoughts of all things from thy mind, and live wherever thou livest, whether on a mount or in a forest, as calmly as thou dost at thy home.

*sv.21.22 Mentally renounce all false identification of the self with objects here: and then live where you like, either at home or in a mountain.cave.

गृहम् एव गृह.स्थानाम् सुसमाहित.चेतसाम् ।

gRham eva gRha.sthAnAm su.samAhita.cetasAm |

शान्त.अहम्.कृति.दोषाणाम् विजन.अवन.भूमयः ॥५।५६।२२॥

zAnta.aham.kRti.doSANAm vi.jana.a.vana=bhUmaya: ||5|56|22||

gRham eva . in this house . opp. next z. araNya.sadanam =

gRha.sthAnAm . staying at.home =

su.samAhita.cetasAm x

zAnta.aham.kRti.doSANAm x

vi.jana.a.vana=bhUmaya: x.

*vwv2373/22. For householders, who have minds perfectly composed (or absorbed in the Self) which is the non.doership of the mind. Know that as the state of aloneness. It is the supreme and blessed state of Bliss.

*m.22 A house is like a desolate forest for a householder whose mind is fully gathered (and integrated) being free of the blemish of ego.

*vlm.22. The houses of house.holders of well governed minds, and of those who are devoid of the sense of their egoism, are as solitary forests to them: (without any stir or disturbance to annoy them).

*sv.21.22 Mentally renounce all false identification of the self with objects here: and then live where you like, either at home or in a mountain.cave.

#vijana. .vi.jana विजन devoid of people; vijanam a solitary place.

#avana.m अवन favour , preservation , protection Nir. BhP. &c (cf. अन्।वन); f. the plant Ficus Heterophylla L.; (also) mfn. preserving, a preserver, Dharmas3.

#ISaNa, ISaNin adj. hastening; ISaNA f. haste. y1022.038

#samAhita . in the condition of sama.Adhi, having Ahita.Affected = sama.Adhi . Same.thought, the realization of Equality. = sarva.bhAva.pada.atItam . beyond all states of being, = sarva.bhAva.Atmakam ca vA . or even every being.state = ya: pazyati sadA . one who sees always = AtmAnam . of the selves = sa* samAhita ucyate . is said to be collected in samAdhi.

अरण्य.सदने तुल्ये समाहित.मनो.दृशाम् ।

araNya.sadane tulye samAhita.manas.dRzAm |

भवताम् इव भूतानाम् भूतानाम् महताम् इव ॥५।५६।२३॥

bhavatAm iva bhUtAnAm bhUtAnAm mahatAm iva ||5|56|23||

araNya.sadane tulye x

samAhita.manas.dRzAm . of the Equal.Mind.seers =

bhavatAm iva bhUtAnAm x

bhUtAnAm mahatAm iva x.

*vwv2374/23a,33. For those whose mental perceptions are composed (or absorbed in the Self), the forest and the house are equal. When inner coolness is obtained, the world is cool. *jd. like foot and leather....

*vlm.23. Dwelling in one's own house or in a forest, is taken in one and the same light by cool.minded men, as they view all visible objects, in the light of an empty vacuum only.

*sv.23 To that householder whose mind has attained utter quiescence his house itself is the forest.

*VA. for the great ones with collected mind, house is like a forest dwelling.

*AS. For great ones, whose mind and vision are well formed, forest and house aught to be (bhavatAm) comparable (equivalent); just as they are equivalent for the great bhUtas (the paJca mahAbhUta) .
In other words, they view the whole world just as nature itself would!

#bhavatAm . imp. [1] ac. du. 3 >bhU . let those.two become • g. pl. m. *bhavat . of them being.

शान्त.चित्त=महा.अभ्रस्य जन.ज्वाल.उज्ज्वलान्य् अपि ।

zAnta.citta=mahA.abhrasya jana.jvAla.ujjvalAni_api |

नगराण्य् अपि शून्यानि वनान्य् अवनि.प.आत्म.ज ॥५।५६।२४॥

nagarANi_api zUnyAni vanAni avani.pa.Atma.ja ||5|56|24||

zAnta.citta=mahA.abhrasya x

jana.jvAla.ujjvalAni api x

nagarANi api zUnyAni x

vanAni avani.pa=Atmaja

*m.24 O prince, when the mental sky is quiet and peaceful, even crowd ridden cities appear like desolate forests.

*vlm.24. Men of pacified minds, view the bright and beautiful buildings of cities, in the same indifferent light, as they behold the woods in the forest.

*sv.24.25 If the mind is at peace and if there is no ego.sense, even cities are as void. On the other hand, forests are like cities to him whose heart is full of desires and other evils.

वृत्तिमच् चित्त.मत्तस्य विजनानि वनान्य् अपि ।

vRttimat_citta.mattasya vijanAni vanAni_api |

नगराणि महा.लोक.पूर्णानि परवीरहन् ॥५।५६।२५॥

nagarANi mahA.loka.pUrNAni paravIrahan ||5|56|25||

vRttimat.engaged/exercising. citta.Affective/mind.matta.rutting/mad.sya.of. vijana vijana.solitary/desart.Ani.s. vana.forest.Ani.s. api.altho/even .

nagara.city/town.Ani.s. mahA.great.loka.people/world.pUrNa.full.Ani.s.

paravIrahan.enemy.hero.slayer

*m.25 O slayer of foes, when the mind is full of thoughts and activities even desolate forests appear like crowd.filled cities.

*vlm.25. It is the nature of ungoverned minds, to view even the solitary woods, to be as full of people as large towns and cities. (i.e., they have no peace of mind any where).

*sv.24.25 If the mind is at peace and if there is no ego.sense, even cities are as void. On the other hand, forests are like cities to him whose heart is full of desires and other evils.

* vRttimat.engaged/exercising. citta.Affective/mind.matta.rutting/mad.sya.of. vijana vijana.solitary/desart.Ani.s. vana.forest.Ani.s. api.altho/even . nagara.city/town.Ani.s. mahA.great.loka.people/world.pUrNa.full.Ani.s.

paravIrahan.enemy.hero.slayer

व्युत्थितम् चित्तम् अभ्येति भ्रमस्य अन्तः सुषुप्तताम् ।

vyutthitam cittam abhyeti bhramasya_anta: suSuptatAm |

निर्वाणम् एति निर्वाणम् यथा इच्छसि तथा कुरु ॥५।५६।२६॥

nirvANam eti nirvANam yathA_icchasi tathA kuru ||5|56|26||

vyutthitam cittam The excited Affection

abhyeti bhramasya anta: suSuptatAm approaches Sleepfulness within the delusion

nirvANam eti nirvANam nirvANa goes.to nirvANa

yathA icchasi tathA kuru as you wish, so do!

*vlm. 26. The restless mind falls asleep, after it gets rid of its labour; but the quiet mind has its quietus after its nirvána extinction), (i.e., the one sleeps and rises again, but the other one is wholly extinct). Therefore do as you like: (either sleep to rise again, or sleep to wake no more).

*m.26 In an enlightened mind, all delusions lie dormant as if asleep. If they are extinct, then one attains liberation. (knowing this) do as you please.

*sv. 26.27 The distractions of the mind subside in deep sleep; enlightenment attains enlightenment do as you please.

vyutthitam cittam The excited Affection

abhyeti bhramasya anta: suSuptatAm approaches Sleepfulness within the delusion

nirvANam eti nirvANam nirvANa goes.to nirvANa

yathA icchasi tathA kuru as you wish, so do!

सर्व.भाव.पद.अतीतम् सर्व.भाव.आत्मकम् च वा ।

sarva.bhAva.pada.atItam sarva.bhAva.Atmakam ca vA |

यः पश्यति सदात्मानम् स समाहित उच्यते ॥५।५६।२७॥

ya: pazyati sadAtmAnam sa: samAhita* ucyate ||5|56|27||

sarva.all.bhAva.becoming/feeling.pada.state/condition.AtIta.gone.beyond.m . gone.beyond all states of being, . sarva.all.bhAva.becoming/feeling.Atmaka.x.m ca.too. vA.or.else. o&r or being a Selfling . ya:.who. pazyati.being.see/known. @ the sadAtmAnam.thm.real/eternal.Self.

sa:.that.he. samAhita.unified/recollected.: ucyate.is.said.to.be .

is said to be collected in samAdhi.

*vwv2375/27. He is called one absorbed in the Self, who always perceives himself as gone beyond the position of all states of being, or as of the nature of all states of being.

*m.27 Who even perceives himself as beyond all manifestations and states of existence or as consisting of all states of existence, such a one is called as 'samahita' (gathered or united).

*vlm.27. Whether one gets rid of worldly things or not, it is his sight of the infinite spirit, that makes him meek and quiet. (The worldly and the recluse are equally holy, with their divine knowledge only).

*sv.26.27 The distractions of the mind subside in deep sleep; enlightenment attains enlightenment do as you please.

ईहित.अनीहिते क्षीणे यस्य अन्तर् वितत.अकृतेः ।

Ihita.anIhite kSINe yasya antar_vitata.akRte: |

सर्वे भावाः समा यस्य स समाहित उच्यते ॥५।५६।२८॥

sarve bhAvA: samA* yasya sa* samAhita* ucyate ||5|56|28||

Ihita.anIhite x

kSINe yasya antar x

vitata.akRte: x

sarve bhAvA: samA: yasya x

sa samAhita ucyate x.

#vitata

#samAhita

sam.A>dhA, sama.#AdhA

*m.28 With all desires and likings subsided, whoever looks at all states of existence with attitude of equality and is expansive in his inside, such a one is called 'Samahita'.

*vlm.28. He whose mind is expanded by his like indifference, to Both the objects of his desire and disgust also; and to whom ll things are alike insignificant everywhere, he is called the staid and stoic, and the cool and meek.

*sv.28.30 He who sees the self as the transcendent being or as the immanent being (as the self of all) is established in equanimity. He in whom likes and dislikes have ceased, to whom all beings are the same and who perceives the world in the wakeful state as if he perceives objects in a dream, he is established in equanimity and lives in a forest even while living in a village. He who moves about with his consciousness turned in upon itself views a city or a village as a forest.

सदात्मना सदा इव इदम् जगत् पश्यति नो मनः ।

sadAtmanA sadA_iva idam jagat pazyati no* mana: |

यथा स्वप्ने तथैव अस्मिञ् जाग्रत्य् अपि जन.ईश्वर ॥५।५६।२९॥

yathA svapne tathA_eva_asmin_jAgrati_api jana.Izvara ||5|56|29||

* sadAtmanA.real/eternal.self. sadA.ever/always. iva.like. idam.this. jagat.world. pazyati.being.see/known. no*.not.at.all\@us. mana:Mind . yathA.so/in.this.way. svapna.dream.in/wn . tathA.thus/in.that.way . eva.indeed/only. asmin.here/in.this jAgrat.Waking.i api.altho/even. jana.people.Izvara.Lord.

*m.29 O lord of people, such a one looks at all world as manifestation of Self and not with his mind. For him sleep and waking states are same.

*vlm.29. He who sees the world in God in his inmost soul, and never as without the Divine Spirit; and whose mind sees everything in waking as in his sleep, is verily the lord of mankind.

यथा विपणिक.आलोकाः विहरन्तो ऽप्य् असत्.समाः ।

yathA vipaNika.AlokA:_viharanta:_api_a.sat.samA: |

असम्बन्धात् तथा ज्ञस्य ग्रामो ऽपि विपिन.उपमः ॥५।५६।३०॥

asambandhAt tathA jJasya grAma:_api vipina.upama: ||5|56|30||

yathA vipaNika.AlokA x

viharanta:_apy a.sat.samA: x

asambandhAt tathA jJasya x

grAma:_api vipina.upama: x

*m.30 For him Both village and forest are same. He has no relation with either. He is like one who shops in a street without any relationship with the shops.

*vlm.30. As the market people, whether coming in or going out, are strangers to and unrelated with one another; so the wise man looks upon the concourse of men with unconcern, and thinks his own town a wilderness.

अन्तर्.मुखमना नित्यम् सुप्तो बुद्धो व्रजन् अपि ।

antar.mukhamanA* nityam supta:_buddha:_vrajan_api |

पुरम् जन.पदम् ग्रामम् अरण्यम् इव पश्यति ॥५।५६।३१॥

puram jana.padam grAmam araNyam iva pazyati ||5|56|31||

antar.mukhamanA nityam

with constant Insight, seeing within

supta: buddha: vrajan api

asleep, waking, walking

puram jana.padam grAmam araNyam x

iva pazyati . he seems to see/know.

*m.1 He is always directed inward whether awake, walking or sleeping. He looks at a city or habitation as if it is a forest.

*vlm.31. The mind which is fixed to its inward vision, and is inattentive to external objects; thinks the populous city as a wilderness before it, Both when it is awake or asleep, and active or inactive.

सर्वम् आकाशताम् एति नित्यम् अन्तर्मुख.स्थितेः ।

sarvam AkAzatAm eti nityam antarmukha.sthite: |

सर्वथा अनुपयोग्यत्वाद् भूत.आकुलम् इदम् जगत् ॥५।५६।३२॥

sarvathA_an.upayogyatvAt_bhUta.Akulam idam jagat ||5|56|32||

everything gets.to the state of Space ever/always . @ the antarmukha.inner.state/Insight . sarvathA.everyhow . from/thru non.usability/connexion . a crowd of beings is this world.

*m.2 Everything assumes the character of ether for one who is always directed inwards. Since nothing in this world is of use to him, for him this world is afflicted with beings.

*vlm.32. Those who are attentive to the inward mind, sees the outer world as a vacuous space to him; and the populous world appears as a desert desolate to him, owing to its unworthiness of his attention.

* sarvam AkAzatAm eti . everything goes to the state of Space . nityam.ever/always . @ the antarmukha.inner.state/Insight . sarvathA.everyhow . an.non/lack.of.upayogya.to.be.use/employed.tva..ity.At.from/thru . thru lack of connexion . bhUta.being/spirit.Akula.confused\crowd.m idam.this . jagat.world

अन्तःशीतलतायाम् तु लब्धायाम् शीतलम् जगत् ।

anta:zItalatAyAm tu labdhAyAm zItalam jagat |

विज्वराणाम् इव तृणाम् भवत्य् आजीवित.स्थितेः ॥५।५६।३३॥

vijvarANAm iva tRNAm bhavati AjIvita.sthite: ||5|56|33||

anta:.zItalatAyAm tu labdhAyAm

but having got an inner Coolth

zItalam jagat

the world is cool

vijvara.aNAm iva.like/as.if tRNa.grass.am

just.as, for those free from anxiety, it (becomes) grass

bhavati A.jIvita.sthite:

for those in the living state.

*vwv.750/33b.34a. The world is cool (or pleasing) when coolness (or peace) within is obtained. *vwv2374. When inner coolness is obtained, the world is cool.

*vlm33. The world is all cool and calm to the cold hearted, as the system of the body is quiet cool to one without his fit of fever.heat.

*AS. When inner coolness is acquired, the whole world becomes cool; just as it becomes (cool) for the ones who are free from fever as long as they live.

#vijvara .adj.. Free from fever, anxiety or distress.

अन्तस् तृष्णा.उपतप्तानाम् दाव.दाहम् अयम् जगत् ।

anta:_tRSNA.upataptAnAm dAva.dAham ayam jagat |

भवत्य् अखिल.जन्तूनाम् यद् अन्तस् तद् बहिः स्थितम् ॥५।५६।३४॥

bhavati_akhila.jantUnAm yat_anta:_tat_bahi: sthitam ||5|56|34||

within

heated by our craving

this world becomes a forest.fire!

what is within all people

that exists outside

antas_tRSNA.upataptAnAm

dAva.dAham ayam jagat x

bhavati_akhila.jantUnAm

yat_antar

tat_bahi: sthitam x

*m. ... For all people whatever is inside, the same is the condition outside.

*vlm. ... every body sees the same without him, as he sees within himself.

*sv. ... For, what one experiences within, that alone he experiences outside.

द्यौः क्षमा वायुर् आकाशम् पर्वताः सरितो दिशः ।

dyau: kSamA vAyu:_AkAzam parvatA: sarita:_diza: |

अन्तःकरण.तत्त्वस्य भागा बहिर् इव स्थितः ॥५।५६।३५॥

anta:karaNa.tattvasya bhAgA* bahir_iva sthita: ||5|56|35||

dyau: kSamA vAyur AkAzam parvatA: sarito diza:

the heavenly sky,

the patient Earth, the Wind, Space, mountains, rivers, the directions.

anta:karaNa..tattva.sya bhAga.A x

bahir.outer. iva.like. sthita.existent/situate . situate as.if outside

these are enjoyments of the element of internal cause (Inner Controller)

बहिः इव स्थितः situate as.if outside.

Confer y5056.42a1,2 .

*m.5 Earth, air, sky, the mid region, rivers, mountains and quarters are parts of the inside (of one). They appear to be outside.

*sv.35 In fact, the sky, the earth, the air and the space, the mountains and the rivers are all parts of the inner instrument (mind); they only appear to be outside.

*vlm.35. The external world with all its earthly, watery and airy bodies, and with all its rocks, rivers and quarters, is the counterpart of the inner mind, and is situated without it, as it is contained within itself.

*sv.35 In fact, the sky, the earth, the air and the space, the mountains and the rivers are all parts of the inner instrument (mind); they only appear to be outside.

The heavens, and the patient Earth, the Wind, AkAsha Space, mountains,

rivers, directions,..these are all interior enjoyments of

the Anta:.karana Inner.Control, apparently outside.

वट.धाना वट इव यद् अन्तःस्थम् सदात्मनः ।

vaTa.dhAnA vaTa iva yat_anta:stham sadAtmana: |

तद् बहिर् भासते भास्वद् विकासे पुष्प.गन्धवत् ॥५।५६।३६॥

tat_bahir bhAsate bhAsvad vikAse puSpa.gandhavat ||5|56|36||

vaTadhAnA vaTa iva x

yad anta:stham sadAtmana: x

tat_bahir bhAsate bhAsvad x

vikAse puSpa.gandhavat x.

*m.6 Whatever is inside the Self, that shines outside. It is like a banyan tree in its seed. It is like fragrance in a flower.

*vlm.36. The big banian tree and the little barley plants, are exact ectypes of their antitypes in the eternal mind; and they are exhibited out of it, as they are within it, like the fragrance of flowers diffused in the air.

*sv. All these exist like the tree in the seed and they are externalised like the scent of a flower. Truly, there is nothing either inside or outside: whatever the consciousness conceives of, in whatever manner, appears so. Thus the self alone is all this, within and without.

#vaTa.: वटः [वट्.अच् Uṇ.4.116] The fig.tree; अयं च चित्रकूट. यायिनि वर्त्मनि वटः श्यामो नाम U.1; R.13.53. .. the Banyan Tree; [the world's largest is explored in a gallery of photographs at http://www.redbeet.com/pictures/banyan tree ]; [the seat of dakShinAmurti, <citram vaTa.taror mUle vRddha.ziSyA gurur yuvA> ds1.0]; #vaTaka. m/n. a small lump or round mass, ball, globule, pill, round cake made of pulse fried in oil or butter; m. a particular weight (= 8 Mashas or 2 zaNas)

#bhAsvat bhAs.vat भास्वत् adj. (भ्/आस्.) luminous, splendid, shining RV. &c . m. the sun, light, brightness Katha1s. &c.

न बहिष्ठम् न च अन्तःस्थम् क्वचित् किम्चन विद्यते ।

na bahiSTham na ca_anta:stham kva.cit kim.cana vidyate |

यद् यथा कचितम् चित्त्वात् तत् तथा तत्त्वम् उत्थितम् ॥५।५६।३७॥

yad yathA kacitam cittvAt tat tathA tattvam utthitam ||5|56|37||

na bahiSTham na ca anta:stham

not externally nor internally

kva.cit kim.cana vidyate

anywhere anyhow is to be known

yad yathA

whatever.how

kacitam cittvAt

projected thru effective Consciousness

tat tathA

thatever.thus

tattvam utthitam

Thatness has arisen

#kacita kva.cit kim.cana

#tattva

*m.7 In fact there is nothing inside or outside. Whatever sparkles in one due to the nature and principle of mental consciousness, accordingly it arises and manifests.

*vlm.37. There is nothing situated in the inside or the outside of this world, but they are the casts and copies, as displayed by their patterns in the great mind of God.

आत्म.तत्त्व.अन्तरम् भाति बहिष्ट्वेन जगत्तया ।

Atma.tattva.antaram bhAti bahiSTvena jagattayA |

कर्पूरम् इव गन्धेन संकोचे प्रविकासि च ॥५।५६।३८॥

karpUram iva gandhena saMkoce pravikAsi ca ||5|56|38||

Atma.tattva.antaram . the Self.Thatness within =

bhAti shines =

bahiSTvena jagattayA . wi/ the outerness of the world =

karpUram iva gandhena . as camphor with its scent =

saMkoce pravikAsi ca . when compressed and.

as it shrinks and one blossoms as the other shrinks.

*m.8 The fundamental principle and nature of Self manifests luminously externally as world. It is like a small lump of camphor which manifests as its fragrance outside.

*vlm.38. The external world is a display of the essence, contained in the universal soul; and appears without it from within its concealment, like the smell of camphor coming out of its casket.

#kas #vikas #vikAsa.: expanding, blossoming, kum. SiS.; opening (of the mouth or eyes) Pan5cat.; opening (of the heart), cheerfulness, serenity, S3is3.; growth, Sarvad.; #vikAsabhAj, #vikAsabhRt . expanded, blown Ka1v.

#kas to beam, shine; #vikas to open; #vikAsa opening #pravikas to expand; #pravikAsa.: expansion.

#kuc #kuJc to bend or curve; #saMkuc to bend together, contract, close (like a blossom). #saMkoca.: = contraction , shrinking together , compression MBh. Ka1v. &c.; shutting up, closing (the eyes), sAh.; § crouching, cowering, fearful; (#samkocaM>kR, #to become shy or modest#), Hariv.; restriction, SaMk. sarvad.; #samkocakArin . making contraction; humble, modest, rAjat.

आत्मा एव स्फुरति स्फारम् जगत्त्वेन अप्य् अहम्तया ।

AtmA_eva sphurati sphAram jagattvena_api_ahamtayA |

बाह्यत्वेन अन्तरत्वेन स च न असन् न सन् विभुः ॥५।५६।३९॥

bAhyatvena_antaratvena sa* ca na_asan na san vibhu: ||5|56|39||

AtmA_eva sphurati sphAram

the Self alone radiates the vastness

jagattvena api_ahaMtayA

as.if by "world".ity, by "I"ness

bAhyatvena antaratvena sa: ca .

and with externality and internality =

na_asan na san

neither being nor nobeing

vibhu:

"I".ness

"world".ity

*m.9 Self alone sparkles widely as world outside and as 'I' inside. Even so the connecting, ruling principle in Both is Self alone.

*vlm.39. It is the divine soul, which manifests itself in the form of the ego and the world also; (the subjective and the objective); and all what we see externally or think internally, either in and out of us is unreal, except the real images which are imprinted in the soul.

*AB. ... jagattayA ... ||

बहिष्टेन.अन्तरम् बाह्यम् अन्तःस्थेन अन्तर.स्थितम् ।

bahiSTena.antaram bAhyam anta:sthena antara.sthitam |

यथा.विदितम् आत्मा अयम् स्व.चित्तम् अनुपश्यति ॥५।५६।४०॥

yathA.viditam AtmA_ayam sva.cittam anupazyati ||5|56|40||

bahiSTena antaram x

bAhyam anta:sthena x

Antara.sthitam

internally situate

yathA.viditam

known so

AtmA_ayam

this self

sva.cittam anupazyati

as its own chitta.Affection is afterseen/projected/followed =

*m.40. When Self manifests the inside it is external. When it abides inside it is internal. Whatever way Self reveals itself, mind aggravates that revelation (and stresses it).

*vlm.40. The soul which is conscious of its innate images, sees the same in their intellectual appearances within the mind, and in their external manifestations in the visible creation.

*VA. being outside determines inside, being inside determines outside. That mind sees that Self as unknown, although it stays inside.

*AS. The soul (AtmA) sees its own mind (sva.cittam anupazyati) as being outside when observed from outside (i.e. using external sense organs), but when he sees it from inside, he finds the mind as being inside (as in the perceptions in a dream state etc.)

स.बाह्य.अभ्यन्तरम् शान्तम् आत्मनो भेदितम् जगत् ।

sa.bAhya.abhyantaram zAntam Atmana:_bheditam jagat |

अहम्त्व.आदि.स्थिते भेदे भूरि.भङ्ग.भयम् तु तत् ॥५।५६।४१॥

aham.tva.Adi.sthite bhede bhUri.bhaGga.bhayam tu tat ||5|56|41||

sabAhyAbhyantaram zAntam

quiet within and without

Atmana: bheditam

separate from self

the world

aham.tva.adi.sthite bhede

x Egoity.&c.sthite bhede

bhUri.bhaGga.bhayam tu tat

x bhUri.bhaGga.bhayam tu tat

aham.tva.Adi.sthite

in egoity &c

bhede separate

bhUri. many bhaGga. tossing bhaya fears

tu tat . x.

41 Separate from the world, inside and out, the self is at peace; but separated egoity generates a jungle of fears.

41 When the division between external and internal subsides, Self and world become the same. When the sense of 'I' remains, the fear about this division increases immensely.

*vlm.41. He who has his internal and external tranquility, and enjoys his peace of mind, and views the world inseparable from the soul, enjoys his quiet samádhi everywhere; but he who perceives their difference, and differentiates his egoism from all others, (that is, who sees his distinction from other beings),

he is ever subject to be tossed about, as by the rolling waves of the sea.

*sv.41.49 He who is filled with inner delight, who is not swayed by exultation or sorrow and who performs actions merely with his physical body, he is established in equanimity. He is pure as the sky, he is free from desires, his actions are appropriate and spontaneous; and in relation to exultation and sorrow he behaves as if he is made of wood or clay.

*AB. "na bahiSTham na cAnta:stham" iti yad uktam tat_yuktayAnubhAva yati—sabAhya iti | sabAhyabhyantaram dvividham api jagad.ubhayAnusyUta.sad.Atmana: sakAzAt_bheditam pRthak.kRtam sadasadêvêti zAntam mRtam evêty artha: | tat pRthak karaNAbhAve tu tat sattayAeva bAhyAbhyantara.bhede sthite sati tat_ahaM.mamatAdhyAsAttatadbhaGge bhUri.bhaGga.bhayam bhaved ity artha: ||

द्यौः क्षमा वायुर् आकाशम् पर्वताः सरितो दिशः ।

dyau: kSamA vAyu:_AkAzam parvatA: sarita:_diza: |

कल्प.आदिर् एव ज्वलितम् सर्वम् आधि.हत.आत्मनः ॥५।५६।४२॥

kalpa.Adi: eva jvalitam sarvam Adhi.hata.Atmana: ||5|56|42||

the heavens, and the patient Earth,

the wind, the sky, mountains, rivers, places,

the very ages of time

are all only projections of the thought.stricken=self.

** Confer y5056.35a1,2 .

*m.4.2 For one who is beset with affliction of mind, the division into elements like air, water, fire, quarters persists feverishly throughout the aeon.

*vlm.42. The soul that is infested by the maladies of this world, sees the earth, sky, air and water, together with the hills and all things in them, burning before it as in the conflagration, of the last day of dissolution (pralaya).

*AB. bhUri.bhaGga.bhayam upapAdayati—dyaur iti | tat tat_Adibhir hatAtmano dyu.kSamAdi sarva vastu tApa.traya.jvAlAjvalitam sat tathAvidha: kalpAdi: pralayArambhasayama eva sadA sampadyata ity artha: ||5|56|

यस् त्व् आत्म.रतिर् एव अन्तः कुर्वन् कर्म.इन्द्रियैः क्रिया ।

ya:_tu_Atma.rati:_eva_anta: kurvan karma.indriyai: kriyA |

न वशो_हर्ष.शोकाभ्याम् स समाहित उच्यते ॥५।५६।४३॥

na vaza:_harSa.zokAbhyAm sa* samAhita* ucyate ||5|56|43||

one inwardly attached to Self,

performing actions normally,

without regard to joy or grief

is said.to.be in samAdhi.

yas tu_Atma.ratir eva anta: x

kurvan karma.indriyai: kriyA x

na vazo harSa.zokAbhyAm x

sa: samAhita. ucyate x.

यstvAत्मरतिrevAन्तः But someone attached to the Self within —

कुर्वन्कrmeन्द्रियैः क्रिया performing actions with his instrumental organs

न वशो हर्षशोकाभ्याम् not having.regard.to delight or grief

स समाहितः उच्यते he is said.to.be in samAdhi, a Recollect.

*AB. san.mAtra Atma.darzane tu karmendriyair vyavahare 'pi abhimAnAbhAva atra harSa.zoka Adi.vikSepa.lezasya api prasaktir iti sadA samAdhi.stha.tUlyatA eva phalati ity Azayena Aha—

*m.43 One who takes delight in Self, he will never come under the control of joy or grief even when he is involved in worldly activity. Such a one is a man of equilibrium (a samahita).

*vlm.43. He who performs his work with his organs of action, and has his soul fixed in its internal meditation; and is not moved by any joy or grief, is called the dispassionate yogi.

यः सर्व.गतम् आत्मानम् पश्यन् समुपशान्त.धीः ।

ya: sarva.gatam AtmAnam pazyan samupazAnta.dhI: |

न शोचति ध्यायति वा स समाहित उच्यते ॥५।५६।४४॥

na zocati dhyAyati vA sa* samAhita* ucyate ||5|56|44||

ya: sarva.gatam AtmAnam

who, see/knowing the all.pervasive Self

pazyan samupazAnta.dhI:

is of perfectly quiet thought

na zocati dhyAyati vA

does not grieve or fret

sa samAhita ucyate

is said.to.be in samAdhi.

*vwv2376/44. He is called one absorbed in the Self, who neither grieves nor contemplates (anything), perceiving the all.pervading Self and having a very calm mind.

*m.44 One who perceives Self in all with a quiet and calm mind, he will never grieve nor even think of grief. Such a one is a man of equilibrium (a samahita).

*vlm.44. He who beholds the all pervading soul in his own self, and by remaining unruffled in his mind, doth never grieve at nor thinks about any thing; is styled the unimpassioned yogi.

*vwv.2376. He is called one absorbed in the Self, who neither grieves for nor contemplates (anything), perceiving the all.pervading Self and having a very calm mind.

One who, knowing the all.pervasive Self, is of quite quiet thought,

not giving thought to any grief, is said.to.be in samAdhi.

स पूर्व.अपर.पर्यन्ताम् यः पश्यन् जागतीम् गतिम् ।

sa: pUrva.apara.paryantAm ya: pazyan_jAgatIm gatim |

दृष्टिषु एतासु हसति स समाहित उच्यते ॥५।५६।४५॥

dRSTiSu_etAsu hasati sa: samAhita* ucyate ||5|56|45||

sa pUrva.apara=paryantAm ya: pazyaJ jAgatIm gatim x

dRSTiSv etAsu hasati sa* samAhita ucyate . x

यः पश्यन् who see/knowing

स पूrvAपर=पर्यन्ताम् जागतीM गतिम् the prior and consequent movements of the world the waking state

दृष्टिषु एतासु हसति laughing.at these perceptions

स समाहित उच्यते is said.to.be in samAdhi.

*m.45 He is a 'samahita' who laughs (indulgently) at one who can not perecive and understand the prologue and epilogue of the movements of this world.

*vlm.45. Who looks calmly into the course of the world, as it has passed or is present before him, and sits still smiling at its vicissitudes, that man is named the unpassionate yogi.

One who, seeing the prior and

consequent movements of the world,

and laughs.at all these perceptions,

is said.to.be in samAdhi.

समे परे ऽपि न अहम्ता न जगज्.जन्मनो मयि ।

same pare_*pi na_ahaMtA na jagat.janmana:_mayi |

वीचि.वृन्देष्व् इव आतप्ता न आकाशे फल.धातवः ॥५।५६।४६॥

vIci.vRndeSu_iva_AtaptA: na_AkAze phala.dhAtava: ||5|56|46||

same pare api na ahaMtA . the state of "I" is not equal nor other =

na jagat.janmana:

mayi x

vIci.vRndeSu iva AtaptA: x

na AkAze

phala.dhAtava: x.

*m.4.6 In him there is na:_amine or theirs', na:_aIness'. In him there is no birth of a world. It is like bright waves appearing in a hot atmosphere.

*vlm.46. Because these changing phenomena, do not appertain to unchanging spirit of God, nor do they participate with my own egoism, (i. e. they are no parts, of God or myself); they but resemble the glittering atoms of gold in the bright sun.shine which do not exist in the sky.

*VA. In him, there is no ego, no world, no birth, no “mine”, like glistening appearing on many waves does not touch the space.
*AS. Being comparable to the the ultimate, (brahma or para), I don't have any feeling of be being born in this world (jagat+janmana: ahaMtA); just as in the hot objects apparently floating on waves are not really in the sky (they just appear to be there). The image of these objects is not well described, but described by AB as a phenomenon in the zarad sky.

यस्य अन्तरस्थित.अहम्त्वम् न विभाग.आदि नो मनः ।

yasya_antarasthita.ahamtvam na vibhAga.Adi no* mana: |

न चेतन.अचेतनत्वे सो ऽस्ति न अस्ति इतरो जनः ॥५।५६।४७॥

na cetana.acetanatve sa:_asti na_asti_itara:_jana: ||5|56|47||

yasya antarasthita.x.ahamtva.x.m na.not vibhAga.x.Adi.beginning.with/&c. no*.not.at.all\@us. mana:Mind. na.not cetana.Sentience.a.non/without.cetana.sentience/Affectation.tva..ity.e sa:.that.he. asti.existing . na.not asti.existing itara.x.:_jana.people.

*m.4.7 He is the only one who (is said to) exist, who has no conscious or unconscious states, who has no such divisions as mind and external and internal states (phenomena), not others.

*vlm.47. He who has no sense of egoism or tuism in himself, nor the distinction of things in his mind, as of the sensible and insensible ones; is the one that truly exists, and not the other who thinks otherwise. (So says the Sruti:—The one alike in all is the All, and not the other, who is unlike every thing.

व्योम.स्वच्छो_बहिष्ठ.ईहाम् सम्यग् आचरति इह यः ।

vyoma.svaccha:_bahiSTha.IhAm samyak_Acarati_iha ya: |

हर्षामर्ष.विकारेषु काष्ठ.लोष्त.समः शमः ॥५।५६।४८॥

harSAmarSa.vikAreSu kASTha.loSta.sama: zama: ||5|56|48||

vyoma.svaccha: . sky.clear =

bahiSTha.x.IhA.x.m x

samyak Acarati iha.here.in.this.world

ya:.who. . whoever explores this world =

harSAmarSa.delight/dismay.vikAra.transformation/change.eSu.in . in its happy.distressful transformations =

kASTha.wood/block.loSTa.clay/lump.sama.same/equal: . a block of wood & a clod of clay the Same =

zama.Quiet.

*m.4.8 He is the one who can be said to be divinely quiet, calm and peaceful, who is as pure as sky, who looks at stone and wood as same and who acts in the world in a holistic and integral manner without any distortions or deformations.

*vlm.48. He who conducts all his affairs with ease, by his remaining as the intangible and translucent air about him, and who remains as insensible of his joy and sorrow, as a block of wood or stone, is the man that is called the sedate and quiet.

#harSAmarSa

आत्मवत् सर्व.भूतानि पर.द्रव्याणि लोष्टवत् ।

Atmavat sarva.bhUtAni para.dravyANi loSTavat |

स्वभावाद् एव न भयाद् यः पश्यति स पश्यति ॥५।५६।४९॥

svabhAvAt_eva na bhayAt_ya: pazyati sa* pazyati ||5|56|49||

Atmavat यः पश्यत्य् आत्मवत् one who sees as Self =

sarva.bhUtAni सर्वभूतानि all beings, =

para.dravyANi loSTavat पर.द्रव्याणि लोष्टवत् and other things as worthless lumps, =

svabhAvAt_eva स्वभावाdeव out.of his own.being nature, =

na bhayAt न भयाद् not out.of fear, =

ya: pazyati . who sees =

sa pazyati स पश्यति he (truly) sees.

*m.4.9 He alone perceives who by dint of his nature, and not out of fear other things as a lump of earth and regards all beings as he regards himself.

*vlm.49. He who of his own nature and not through fear, looks on all beings as himself, and accounts the goods of others as worthless stones; is the man that sees them in their true light.

*sv.41.49 He who is filled with inner delight, who is not swayed by exultation or sorrow and who performs actions merely with his physical body, he is established in equanimity.

*jd. Atmavat यः पश्यत्य् आत्मवत् one who sees as Self = sarva.bhUtAni सर्वभूतानि all beings, = para.dravyANi loSTavat पर.द्रव्याणि लोष्टवत् and other things as worthless lumps, = svabhAvAt_eva स्वभावाdeव out.of his own.being nature, = na bhayAt न भयाद् not out.of fear, = ya: pazyati . who sees = sa* pazyati स पश्यति he (truly) sees.

अर्हो ऽतनुस् तनुर् वा अपि न असद्.रूपेण चेत्यते ।

arha:_atanu:_tanu:_vA_api na_a.sat.rUpeNa cetyate |

सद्.रूपो न अनुभूतो ऽज्ञे न ज्ञेन एव न तत्तया ॥५।५६।५०॥

sad.rUpa:_na_anubhUta:_ajJe na jJena_eva na tattayA ||5|56|50||

arha:.a seeker a.tanu: tanu: vA_api . whether not.thin or thin . na.not by/with asad.unreal.rUpa.form.eNa cetyate.is.considered . not with un.real.form is it considered + sad.real.rUpa.form: na.not anubhUta.x.: . is not experienced . a.jJe . in the non.Knower . na.not by/with jJena the Knower eva.only/indeed . na.not tattayA by/with the Thatness

*m.50 A seeker of material things does not consider neither big nor small things as non existent. This ignorance is due to lack of experience of the really existent one. Only a jnani can understand reality.

*vlm.50. No object whether great or small, is slighted as a trifle by the polished or foolish, they value all things, but do not perceive in their hearts, the Reality that abides in them like the wise. (Fools look into the forms of things, but the wise look in their in being[.in.being]).

*sv.50 He is at peace, he sees all as his own self, he considers others' possessions as dirt naturally and not through fear: he alone sees the truth. The ignorant man does not realise the unreality of the objects (big or small), because he has not realised the reality.

*arha:.a seeker a.tanu: tanu: vA_api . whether not.thin or thin . na.not by/with asad.unreal.rUpa.form.eNa cetyate.is.considered . not with un.real.form is it considered + sad.real.rUpa.form: na.not anubhUta.x.: . is not experienced . a.jJe . in the non.Knower . na.not by/with jJena the Knower eva.only/indeed . na.not tattayA by/with the Thatness

ईदृश.आशय.सम्पन्नो_महासत्त्व.पदम् गतः ।

IdRza.Azaya.sampanna:_mahA.sattva.padam gata: |

तिष्ठतु उदेतु वा यातु मृतिम् एतु न तत्.स्थितिम् ॥५।५६।५१॥

tiSThatu_udetu vA yAtu mRtim etu na tat.sthitim ||5|56|51||

IdRza.such.a.way.Azaya.resting.place/abode/seat of feelings and thotts.sampanna.thriving/endowed mahA.great.sattva.Being.So.ity. to pada.condition.m gata.having.gone.to. + tiSThatu.let.him.remain . udetu.let.him.arise. vA.or/else to . mRti.dying/death.m etu.ket.him.go. na.not tat.it/he/that.sthiti.state/situation/condition

such.a place/abode.thriving/endowed.: . having come.to the state of great reality let.him.remain or let there arise dying/death let.him not go.to thatstate/situation.m.

*vwv.2377.82/51.56. Let one endowed with such a mind and gone to the position (or state) of great excellence (which is the Supreme Reality), stay or rise, proceed toward death or not attain to that state. Let him live in his own house abounding in excellent enjoyments and full of people or in a very huge forest with its precincts abandoned by all enjoyments. Let him dance with unrestrained passion eagerly engaged in drinking or, completely giving up all association (or attachment), come evenly to a mountain. Let him anoint his body with sandal, fragrant aloe and camphor or fall into fire having an expanse of dense flames. Let him do a very great sin or abundant virtuous acts. Let him arrive at death today or after a multitude of universal destructions (or aeons). ...

.51.56 . Whoever is endowed with the above perception attains the highest state of equilibrium, light and great poise (mahasattwa). He lives without worrying about death and birth. It does not matter to him whether he lives among hordes of people prosperrosly endowed or in a forest devoid of all comforts. He may get intoxicated with the rush of cupid into him. He may dance in utter drunkenness. He may renounce everything and take residence on a hill. He may smear his body with all kinds unguents. He may jump into rousing flames. He may sin uninhibitedly. He may be extremely virtuous. He may die now or at the end of a acon; a jnani will never be touched by anything that he does, no corruption or guilt accrues to him. He will remain (himself) like gold which is dipped in mud.

*vlm.51. One possessed of such indifference and equality of his

mind, attains to his highest perfection; and is quite unconcerned

with regard to his rise and fall, and about his life and death,[..]

*sv.51.62 He who has attained the state of pure being is never sullied, whether he lives or dies, at home or elsewhere, in luxury or mendicancy, whether he enjoys and dances, or he renounces everything and isolates himself on a mountain, whether he wears expensive creams and scents or he wears matted locks or falls into the fire, whether he commits sins or performs virtuous deeds, whether he dies or lives till the end of the world.cycle. For he does nothing. It is only the conditioned mind that is tainted, because of its ego.sense and the notions attached to it. When all notions have ceased and wisdom has arisen, the impurities of the mind are removed, naturally.

* IdRza.such.a.way.Azaya.place/abode.sampanna.thriving/endowed.: mahA.great.sat.So/real.tva..ity.pada.state/condition.m gata.hvg.gone: . tiSThatu.let.him.remain. udetu.let.him.arise. vA.or.else. mRti.dying/death.m etu.ket.him.go. na.not tat.that.one.sthiti.state/situation.m.

वसतु उत्तम.भोग.आढ्ये स्व.गृहे वा जन.आकुले ।

vasatu_uttama.bhoga.ADhye sva.gRhe vA jana.Akule |

सर्व.भोग.उज्झिताभोगे सु.महत्य् अथवा वने ॥५।५६।५२॥

sarva.bhoga.ujjhitÂbhoge su.mahati_athavA vane ||5|56|52||

vasatu.let.him.dwell . uttama.bhoga.ADhye in the most pleasurable place . sva.gRhe vA jana.Akule . in privacy or in a crowd .

sarva.all.bhoga.pleasure & ujjita.abhoge displeasures abandoned

or else in a great forest.

*vlm. He is quite unconcerned with any thing, whether he is situated amidst the luxuries at his home, and the superfluities of the world, or when he is bereft of all his possessions and enjoyments, and is exposed in a dreary and deep solitude:

उद्दाम.मन्मथम् पान.तत्परो वा अपि नृत्यतु ।

uddAma.manmatham pAna.tatpara:_vA_api nRtyatu |

सर्व.सङ्ग=परित्यागी समम् आयातु वा गिरौ ॥५।५६।५३॥

sarva.saGga=parityAgI samam AyAtu vA girau ||5|56|53||

uddAma.manmatham x

pAna.tatpara: vA_api x

nRtyatu

let him dance

sarva.saGga=parityAgI x

samam AyAtu vA girau x

#uddAma

#manmatha

#tatpara

*vlm.53. Whether indulging in voluptuousness or bacchanal revelry, or remaining retired from society and observing his taciturnity; (it is all equal to him, if he is but indifferent about them).

*vwv. Let him dance with unrestrained passion eagerly engaged in drinking or, completely giving up all association (or attachment), come evenly to a mountain.

चन्दन.अगुरुक.पूरैर् वपुर् वा परिलिम्पतु ।

candana.aguruka.pUrai:_vapu:_vA pari.limpatu |

ज्वाला.जटिल.विस्तारे नि.पतत्व् अथवा अनले ॥५।५६।५४॥

jvAlA.jaTila.vistAre ni.patatu_athavA_anale ||5|56|54||

candana.aguruka.pUrair vapur vA pari.limpatu x

jvAlA.jaTila.vistAre ni.patatv athavA_anale . x

#candanAguruka

#jvAlAjaTila

*vlm.54. Whether he anoints his body with sandal paste or agalochum, or besmears it with powdered camphor; or whether he rubs his person with ashes, or casts himself into the flames; (it is all the same to him, with his non.chalance of them).

पापम् करोतु सुमहद् बहुलम् पुण्यम् एव च ।

pApam karotu sumahat_bahulam puNyam eva ca |

अद्य वा मृतिम् आयातु कल्पान्त.निचयेन वा ॥५।५६।५५॥

adya vA mRtim AyAtu kalpAnta.nicayena vA ||5|56|55||

pApa.x.m karotu sumahat bahula.abounding.m puNya.x.m eva.indeed/only ca.too .

adya.now . or.else mRti.x.m AyAtu kalpAnta.Doomsday.nicaya.collection/heap.ena.by/with or.else

*vlm.55. Whether drowned in sinfulness, or marked by his meritoriousness;

whether he dies this day or lives for a kalpa.age: (it is all the same to the indifferent).

न असौ किम्चिन् न तत् किम्चित्.कृतम् तेन महात्मना ।

na_asau kim.cit_na tat kim.cit.kRtam tena mahAtmanA |

न असौ कलङ्कम् आप्नोति हेम पङ्क.गतम् यथा ॥५।५६।५६॥

na_asau kalaGkam Apnoti hema paGka.gatam yathA ||5|56|56||

na_asau kim.cin na tat kim.cit.kRtam tena mahAtmanA x

na_asau kalaGkam Apnoti hema paGka.gatam yathA . x

*vwv.2377.82/51.56. ... He does not become anything nor that is done even a little by that great soul. He does not obtain any stain (thereby), like gold situated in mud.

*vlm.56. The man of indifference is nothing in himself, and therefore his doings are no acts of his own. He is not polluted by impurity, as the pure gold is not sullied by dirt or dust.

संवित्.पुरुष.शब्दार्थैः स कलिङ्ग.एकः कलङ्क्यते ।

saMvit.puruSa.zabdArthai: sa: kaliGga.eka: kalaGkyate |

अहम्.त्वम् वासना.रूपैः शुक्तिकार.जन.उपमै: ॥५।५६।५७॥

aham.tvam vAsanA.rUpai: zuktikAra.jana.upamai: ||5|56|57||

saMvit.puruSa.zabdArthai: x

sa kaliGga.eka: kalaGkyate x

aham.tvam x

vAsanA.rUpai: x

zuktikAra.jana.upamai: x.

*m.5.7 'Samvit purusha' implies that he is with impurities. 'I and you' feelings pollute such a person assuming the shape of vasanas. It is like a pearl looking like silver.

*vlm.57. It is the wrong application of the words consciousness.samvit, and soul (purusha), to I and thou (or the subjective and objective), which has led the ignorant to the blunder (of duality), as the silvery shell of cockles, misleads men to the error of silver.

समस्त.वस्तु.प्रशमात् सम्यग्.ज्ञानाद् यथास्थितेः ।

samasta.vastu.prazamAt samyak.jJAnAt_yathAsthite: |

स्वभावस्य उपशान्तो ऽन्तः कलङ्को ऽसत्तया स्वतः ॥५।५६।५८॥

svabhAvasya upazAnta:_anta: kalaGka:_asattayA svata: ||5|56|58||

from/thru samasta.total.vastu.substantial.prazama.xxx.At x

from/thru samyag.xxx.jJAna.Wisdom/Knowledge.At x

yathAsthitam.as.it.is.e: x

of/for svabhAva.own.nature.asya . upazAnta.xxx.:.anta:.within/after .

kalaGka.stain/blame . by/with asat.not.So/unreal.tA.ness.ayA svata:.xxx. x

*m.5.8 When all object sense subsides, one gets established in integral knowledge. Then all impurities die away (by compulsion of nonexistence) by themselves.

*vlm.58. The knowledge of the extinction of all existence (in the Supreme Spirit), is the only cure for this blunder of one's entity, and the only means to the peace of his mind.

अहम्त्व.वासना.अनर्थ.प्रसूतेः संविद् आत्मनः ।

aham.tva.vAsanA.an.artha.prasUte: saMvit_Atmana: |

पुरुषस्य विचित्राणि सुख.दुःखानि जन्मनि ॥५।५६।५९॥

puruSasya vicitrANi sukha.du:khAni janmani ||5|56|59||

aham*tva.vAsanA.an.artha.prasUte: .

of the Egoity.Track the worthless nurture =

saMvidA Atmana: . thru Awareness of Self =

puruSasya . for a Person =

vicitrANi sukha.du:khAni janmani . various pleasure/painful births.

*jd. both m. and vlm. read <ahamtva> as aham.tvam, "I & you".

I read aham.tva, "the effective 'I', and aham.tA, "the affective 'I'",

Egoity and 'I'ness.

*m.5.9 The detestable 'I and you' sense arises in a man with relative understanding. Then a variety of sorrows and joys take birth in him.

*vlm.59. The error of egoism and tuism of the conscious soul, which is the source of its vain desires, causes the variety of the weal and woe of mankind in their repeated births.

रज्ज्वाम् सर्प.भ्रमे शान्ते ऽहिर् न इति निर्वृतिर् यथा ।

rajjvAm sarpa.bhrame zAnte_*hi:_na_iti nirvRti:_yathA |

अहम्त्व.भाव.संशान्तौ तथा अन्तः समता नता ॥५।५६।६०॥

ahaMtva.bhAva.saMzAntau tathA_anta: samatA natA ||5|56|60||

in the rope the delusive serpent is still

"no snake"

iti nirvRtir yathA x

aham.tva.bhAva.saMzAntau

when the feeling of Egoity is quiet

tathA_anta: samatA natA x.

*m.6.0 When the illusion of serpent in a rope subsides, peace comes to a person. Similarly when the sense of 'I and you' subsides, equilibrium gets established in a person.

*vlm.60. As the removal of the fallacy of the snake in the rope, gives peace to the mind of there being no snake therein; so the subsidence of egoism in the soul, brings peace and tranquility to the mind.

#nam . #nata . bent, curved, rounded; bowing before (gen. or acc.); sunk, depressed; cerebralized +

#vR . #nirvRti .f.. extinction, tranquillity, happiness, bliss; poss. {.mant}.

#vRt . #nirvRtti f. originating, development, growth, completion, termination mn (often written for nivRtti, or nirvRti)

यत् करोति यद् अश्नाति यद् ददाति जुहोति वा ।

yat karoti yat_aznAti yat_dadAti juhoti vA |

न तज्ज्ञस्य न तत्र ज्ञो_मा करोतु करोतु वा ॥५।५६।६१॥

na tat.jJasya na tatra jJa:_mA karotu karotu vA ||5|56|61

what he does

what he eats

what he gives

or sacrifices

are not the That.Knower's

there's no Knower there

whatever he does

or does not do

yat karoti yat aznAti yat dadAti juhoti vA x

na tat.jJasya na tatra jJa: mA karotu karotu vA x

*vlm.61. He that is conscious of his inward soul, and unconscious of all he does, eats, drinks; and of his going to others, and offering his sacrifice; is free from the results of his actsh and it is the same to him, whether he does them or not.

कर्मणा अस्ति न तस्य अर्थो न अर्थस् तस्य अस्त्य् अकर्मणा ।

karmaNA_asti na tasya_artha:_na_artha:_tasya_asti_a.karmaNA |

यथा.स्वभाव.अवगमात् स आत्मन्य् एव संस्थितः ॥५।५६।६२॥

yathA.svabhAva.avagamAt sa* Atmani_eva saMsthita: ||5|56|62||

karmaNA x

asti na tasya artha: x

na artha: tasya asti x

a.karmaNA x

yathA.svabhAva.avagamAt x

sa: Atmani eva saMsthita: x.

*m.. Such a jnani has no use for action or inaction, Always he abides in his own Self.

*vlm.62. He who slides from outward nature, and abides in his inward soul; is released from all external actions, and the good and evil resulting therefrom.

इच्छास् ततः समुद्यन्ति न मञ्जर्य इव उपलात् ।

icchA:_tata: sam.udyanti na maJjarya* iva_upalAt |

याश् चोद्यन्ति च ताः सर्वाः स एव अप्स्व् इव वीचयः ॥५।५६।६३॥

yA:_codyanti ca tA: sarvA: sa: eva_apsu_iva vIcaya: ||5|56|63||

icchA.wishing/desire. . samudyan.ti.are.engaged.in/ready.to. . na.not . maJjari.ya:.blossom/cluster.s . iva.like/as.if from/thru upala.stone(opal).At . yAs.they.who . ca.also/and udyanti.strive/persevering. . ca.also/and tAs.those.ones. . sas.it/he. eva.only/indeed . apsu.in.waters iva.like/as.if vIci.wave.s.aya:

*m. A creeper cannot emerge out of a stone. Similarly desire will not arise in a 'jnani'. If any such thing arises, it will be of his own form like a wave being water alone (from which it springs).

*vlm.63. No wish stirs in such unraffled[.unruffled] soul, in the same manner

as no germ sprouts forth from the bosom of a stone; and such desires as ever rise in it, are as the waves of the sea, rising and falling in the same element.

*sv.63.64 The enlightened sage stands to gain nothing by either doing anything or by not doing anything. Even as a tree does not spring from a stone, desires do not appear in the life of a sage. Should they arise at times, they instantly vanish like writings on water. The sage and the entire universe are non.different from each other.

*AB. icchA: tata: samudyanti na maJjarya: iva upalAt yA: ca udyanti ca tA: sarvA: sa* eva apsu iva vIcaya: ||

* Icchaa.Wishing/desires . tatas.therefore/@that:. samudyanti.are.engaged.in/ready.to . na.not .maJjarya:.blossom/cluster.s . iva.like . from/thru rock/stone.At . yA:.who.s . ca.too. udyanti.strive/persevering . ca.too. tA:.they . sarva.all.A:.s . sa:.that.he. eva.indeed/only. apsu.in.waters . iva.like. vIci.aberration/wave.aya:.s.

*icchA.wishing/desire. . samudyan.ti.are.engaged.in/ready.to. . na.not . maJjari.ya:.blossom/cluster.s . iva.like/as.if from/thru upala.stone(opal).At . yAs.they.who . ca.also/and udyanti.strive/persevering. . ca.also/and tAs.those.ones. . sas.it/he. eva.only/indeed . apsu.in.waters iva.like/as.if vIci.wave.s.aya:

सकलम् इदम् असाव् असौ च सर्वम्

sakalam idam asau_asau ca sarvam

जगद् अखिलम् न विभागिता अत्र काचित् ।

jagat_akhilam na vibhAgitA_atra kA.cit |

परम.पुरुष.पावन.एक.रूपी

parama.puruSa.pAvana.eka.rUpI

स सद् इति तत्_सद् अकिम्.चिद् एव न असौ ॥५।५६।६४॥

sa* sad_iti tat_sat_akim.cit_eva na_asau ||5|56|64||

sakalam.entire/ly idam.this.there asau.that.yonder asau.that.yonder ca.also/and sarvam.all/entirely jagat.going\world akhilam.entirely/totally . na.not vibhAgita.dividing/sharing.A . atra.here/in.this.place kAcit.who/whatever .f.. + parama.highest/supreme.puruSa.person.pavana.wind.eka.one/single.rUpI.formation . sas.it/he. sat.Being.So iti.so/as tat.it/he/that sat.Being.So .

a..non.kimcit.anything/whatever eva.only/indeed na.not asau.that.yonder

*m.6.4 This entire world is He. The world is His form. There is no division whatsoever between the two. He is the perfect person, an embodiment of purity. He exists. There is nothing that exists that is not he.

*vlm. 64. All this is Himself, and He is the whole of this universe, without any partition or duality in Him. He is one with the holy and Supreme soul, and the only entity called the Id est tatsat. (He is no unreality, but as real as the true Reality).

* sakalam.entire/ly idam.this.there asau.that.yonder asau.that.yonder ca.also/and sarvam.all/entirely jagat.going\world akhilam.entirely/totally . na.not vibhAgita.dividing/sharing.A . atra.here/in.this.place kAcit.who/whatever .f.. + parama.highest/supreme.puruSa.person.pavana.wind.eka.one/single.rUpI.formation . sas.it/he. sat.Being.So iti.so/as tat.it/he/that sat.Being.So .

a..non.kimcit.anything/whatever eva.only/indeed na.not asau.that.yonder

oॐm

FM.5.57

+++

FM.5.56 THE INS & OUTS 2.my01.02

सर्ग ५.५६

वसिष्ठ उवाच ।

vasiSTha* uvAca |

क्रमेण अनेन विहरन् विचार्य आत्मानम् आत्मना ।

krameNa_anena viharan vicArya_AtmAnam AtmanA |

विश्रान्तिम् एहि वितते पदे पद्म.दल.ईक्षण ॥५।५६।१॥

vizrAntim ehi vitate pade padma.dala.IkSaNa ||5|56|1||

शास्त्र.अर्थ.गुरु.चेतोभिस् तावत् तावद् विचार्यते ।

zAstra.artha.guru.cetobhi:_tAvat tAvat_vicAryate |

सर्व.दृश्य.क्षय.अभ्यासाद् यावद् आसाद्यते पदम् ॥५।५६।२॥

sarva.dRzya.kSaya.abhyAsAt_yAvat_AsAdyate padam ||5|56|2||

वैराग्य.अभ्यास.शास्त्र.अर्थ.प्रज्ञा.गुरु.मय.क्रमैः ।

vairAgya.abhyAsa.zAstra.artha.prajJA.guru.maya.kramai: |

पदम् आसाद्यते पुण्यम् प्रज्ञया एव एकया अथवा ॥५।५६।३॥

padam AsAdyate puNyam prajJayA_eva_ekayA_athavA ||5|56|3||

सम्प्रबोधवती तीक्ष्णा कलङ्क.रहिता मतिः ।

sam.prabodhavatI tIkSNA kalaGka.rahitA mati: |

सर्व.सामग्र्य.हीना अपि पदम् प्राप्नोति शाश्वतम् ॥५।५६।४॥

sarva.sAmagrya.hInA_api padam prApnoti zAzvatam ||5|56|4||

राम उवाच ।

rAma* uvAca |

भगवन् भूत.भव्य.ईश कश्चिज् जात.समाधिकः ।

bhagavan bhUta.bhavya.Iza ka:cit_jAta.samAdhika: |

प्रबुद्ध इव विश्रान्तो व्यवहार.परो ऽपि सन् ॥५।५६।५॥

prabuddha* iva vizrAnta:_vyavahAra.para:_api san ||5|56|5||

कश्चिद् एकान्तम् आश्रित्य समाधि.नियतः स्थितः ।

ka:.cit_ekAntam Azritya samAdhi.niyata: sthita: |

तयोस् तु कतरः श्रेयान् इति मे भगवन् वद ॥५।५६।६॥

tayo:_tu katara: zreyAn iti me bhagavan vada ||5|56|6||

वसिष्ठ उवाच ।

vasiSTha* uvAca |

इमम् गुण.समाहारम् अनात्मत्वेन पश्यतः ।

imam guNa.samAhAram anAtmatvena pazyata: |

अन्तःशीतलता या असौ समाधिर् इति कथ्यते ॥५।५६।७॥

anta:zItalatA yA_asau samAdhi:_iti kathyate ||5|56|7||

दृश्यैर् मनसि सम्बन्ध इति निश्चित्य शीतलः ।

dRzyai: manasi sambandhe iti nizcitya zItala: |

कश्चित् संव्यवहार.स्थः कःचिद् ध्याने व्यवस्थितः ॥५।५६।८॥

ka:.cit saMvyavahAra.stha: ka:cid_dhyAne vyavasthita: ||5|56|8||

द्वाव् एतौ राम सुखिताव् अन्तश् चेत् परिशीतलौ ।

dvau_etau rAma sukhitau_anta:_cet parizItalau |

अन्तःशीतलता या स्यात् तद् अनन्त.तपः फलम् ॥५।५६।९॥

anta:.zItalatA yA syAt tat_ananta.tapa: phalam ||5|56|9||

समाधि.स्थानक=स्थस्य चेतश् चेद् वृत्ति.चञ्चलम् ।

samAdhi.sthAnaka=sthasya ceta:_cet_vRtti.caJcalam |

तत् तस्य तत्.समाधानम् समम् उन्मत्त.ताण्डवैः ॥५।५६।१०॥

tat tasya tat.samAdhAnam samam unmatta.tANDavai: ||5|56|10||

उन्मत्त.ताण्डव=स्थस्य चेतश् चेत् क्षिण.वासनम् ।

unmatta.tANDava=sthasya ceta:_cet kSiNa.vAsanam |

तद् अस्य उन्मत्त.वृत्तम् तत् समम् बुद्ध.समाधिता ॥५।५६।११॥

tat_asya_unmatta.vRttam tat samam buddha.samAdhitA ||5|56|11||

व्यवहारी प्रबुद्धो यः प्रबुद्धो यो वने स्थितः ।

vyavahArI prabuddha:_ya: prabuddha:_ya:_vane sthita: |

द्वाव् एतौ सुसमौ नूनम् अ.संदेहम् पदम् गतौ ॥५।५६।१२॥

dvau_etau susamau nUnam a.saMdeham padam gatau ||5|56|12||

अकर्तृ कुर्वद् अप्य् एतच् चेतः प्रतनु.वासनम् ।

akartR kurvat_api_etat_ceta: pratanu.vAsanam |

दूरम् गतमना जन्तुः कथा.संश्रवणे यथा ॥५।५६।१३॥

dUram gatamanA jantu: kathA.saMzravaNe yathA ||5|56|13||

अकुर्वद् अपि कर्ता इव चेतः प्रघन.वासनम् ।

akurvat_api kartA_iva ceta: praghana.vAsanam |

निस्पन्द.अङ्गाम् अपि स्वप्ने श्वभ्र.पात.स्थिताव् इव ॥५।५६।१४॥

nispanda.aGgAm api svapne zvabhra.pAta.sthitau_iva ||5|56|14||

चेतसो यद् अकर्तृत्वम् तत्.समाधानम् उत्तमम् ।

cetasa:_yat_akartRtvam tat.samAdhAnam uttamam |

तम् विद्धि केवली.भावम् सा शुभा निर्वृतिः परा ॥५।५६।१५॥

tam viddhi kevalI.bhAvam sA zubhA nirvRti: parA ||5|56|15||

चेतश् चल.अचलत्वेन परमम् कारणम् स्मृतम् ।

ceta:_cala.acalatvena paramam kAraNam smRtam |

ध्यान.अध्यान=दृशोस् तेन तद् एव अनङ्कुरम् कुरु ॥५।५६।१६॥

dhyAna.adhyAna=dRzo:_tena tat_eva_an.aGkuram kuru ||5|56|16||

अवासनम् स्थिरम् प्रोक्तम् मनो.ध्यानम् तद् एव तु ।

avAsanam sthiram proktam mana:.dhyAnam tat_eva tu |

स एव केवली.भावः शान्तता एव च सा सदा ॥५।५६।१७॥

sa* eva kevalI.bhAva: zAntatA_eva ca sA sadA ||5|56|17||

तनु.वासनम् अत्युच्चैः पदाय उद्यतम् उच्यते ।

tanu.vAsanam ati.uccai: padAya_udyatam ucyate |

अ.वासनम् मनः कर्तृ.पदम् तस्माद् अवाप्यते ॥५।५६।१८॥

a.vAsanam mana:_kartR.padam tasmAt_avApyate ||5|56|18||

घन.वासनम् एतत् तु चेतःकर्तृत्व.भाजनम् ।

ghana.vAsanam etat tu ceta:.kartRtva.bhAjanam |

सर्व.दुःख.प्रदम् तस्माद् वासनाम् तनुताम् नयेत् ॥५।५६।१९॥

sarva.du:kha.pradam tasmAt_vAsanAm tanutAm nayet ||5|56|19||

प्रशान्त.जगद्.आस्थो ऽन्तर् वीतशोक.भय.एषणः ।

prazAnta.jagat.Astha:_antar vItazoka.bhaya.eSaNa: |

स्वस्थो भवति येन आत्मा स समाधिर् इति स्मृतः ॥२०॥

svastha:_bhavati yena_AtmA sa* samAdhi:_iti smRta: ||20||

चेतसा सम्परित्यज्य सर्व.भाव.आत्म.भावनाम् ।

cetasA samparityajya sarva.bhAva.Atma.bhAvanAm |

यथा तिष्ठसि तिष्ठ त्वम् तथा शैले गृहे ऽथवा ॥५।५६।२१॥

yathA tiSThasi tiSTha tvam tathA zaile gRhe_*thavA ||5|56|21||

गृहम् एव गृह.स्थानाम् सुसमाहित.चेतसाम् ।

gRham eva gRha.sthAnAm su.samAhita.cetasAm |

शान्त.अहम्.कृति.दोषाणाम् विजन.अवन.भूमयः ॥५।५६।२२॥

zAnta.aham.kRti.doSANAm vi.jana.a.vana=bhUmaya: ||5|56|22||

अरण्य.सदने तुल्ये समाहित.मनो.दृशाम् ।

araNya.sadane tulye samAhita.manas.dRzAm |

भवताम् इव भूतानाम् भूतानाम् महताम् इव ॥५।५६।२३॥

bhavatAm iva bhUtAnAm bhUtAnAm mahatAm iva ||5|56|23||

शान्त.चित्त=महा.अभ्रस्य जन.ज्वाल.उज्ज्वलान्य् अपि ।

zAnta.citta=mahA.abhrasya jana.jvAla.ujjvalAni_api |

नगराण्य् अपि शून्यानि वनान्य् अवनि.प.आत्म.ज ॥५।५६।२४॥

nagarANi_api zUnyAni vanAni avani.pa.Atma.ja ||5|56|24||

वृत्तिमच् चित्त.मत्तस्य विजनानि वनान्य् अपि ।

vRttimat_citta.mattasya vijanAni vanAni_api |

नगराणि महा.लोक.पूर्णानि परवीरहन् ॥५।५६।२५॥

nagarANi mahA.loka.pUrNAni paravIrahan ||5|56|25||

व्युत्थितम् चित्तम् अभ्येति भ्रमस्य अन्तः सुषुप्तताम् ।

vyutthitam cittam abhyeti bhramasya_anta: suSuptatAm |

निर्वाणम् एति निर्वाणम् यथा इच्छसि तथा कुरु ॥५।५६।२६॥

nirvANam eti nirvANam yathA_icchasi tathA kuru ||5|56|26||

सर्व.भाव.पद.अतीतम् सर्व.भाव.आत्मकम् च वा ।

sarva.bhAva.pada.atItam sarva.bhAva.Atmakam ca vA |

य: पश्यति सदात्मानम् स समाहित उच्यते ॥५।५६।२७॥

ya: pazyati sadAtmAnam sa* samAhita* ucyate ||5|56|27||

ईहित.अनीहिते क्षीणे यस्य अन्तर् वितत.अकृतेः ।

Ihita.anIhite kSINe yasya antar_vitata.akRte: |

सर्वे भावाः समा यस्य स समाहित उच्यते ॥५।५६।२८॥

sarve bhAvA: samA* yasya sa* samAhita* ucyate ||5|56|28||

सदात्मना सदा इव इदम् जगत् पश्यति नो मनः ।

sadAtmanA sadA_iva idam jagat pazyati no* mana: |

यथा स्वप्ने तथैव अस्मिञ् जाग्रत्य् अपि जन.ईश्वर ॥५।५६।२९॥

yathA svapne tathA_eva_asmin_jAgrati_api jana.Izvara ||5|56|29||

यथा विपणिक.आलोकाः विहरन्तो ऽप्य् असत्.समाः ।

yathA vipaNika.AlokA:_viharanta:_api_a.sat.samA: |

असम्बन्धात् तथा ज्ञस्य ग्रामो ऽपि विपिन.उपमः ॥५।५६।३०॥

asambandhAt tathA jJasya grAma:_api vipina.upama: ||5|56|30||

अन्तर्.मुखमना नित्यम् सुप्तो बुद्धो व्रजन् अपि ।

antar.mukhamanA* nityam supta:_buddha:_vrajan_api |

पुरम् जन.पदम् ग्रामम् अरण्यम् इव पश्यति ॥५।५६।३१॥

puram jana.padam grAmam araNyam iva pazyati ||5|56|31||

सर्वम् आकाशताम् एति नित्यम् अन्तर्.मुख.स्थितेः ।

sarvam AkAzatAm eti nityam antar.mukha.sthite: |

सर्वथा अनुपयोग्यत्वाद् भूत.आकुलम् इदम् जगत् ॥५।५६।३२॥

sarvathA_anupayogyatvAt_bhUta.Akulam idam jagat ||5|56|32||

अन्तःशीतलतायाम् तु लब्धायाम् शीतलम् जगत् ।

anta:zItalatAyAm tu labdhAyAm zItalam jagat |

विज्वराणाम् इव तृणाम् भवत्य् आजीवित.स्थितेः ॥५।५६।३३॥

vijvarANAm iva tRNAm bhavaty AjIvita.sthite: ||5|56|33||

अन्तस् तृष्णा.उपतप्तानाम् दाव.दाहम् अयम् जगत् ।

anta:_tRSNA.upataptAnAm dAva.dAham ayam jagat |

भवत्य् अखिल.जन्तूनाम् यद् अन्तस् तद् बहिः स्थितम् ॥५।५६।३४॥

bhavati_akhila.jantUnAm yat_anta:_tat_bahi: sthitam ||5|56|34||

द्यौः क्षमा वायुर् आकाशम् पर्वताः सरितो दिशः ।

dyau: kSamA vAyu:_AkAzam parvatA: sarita:_diza: |

अन्तःकरण.तत्त्वस्य भागा बहिर् इव स्थितः ॥५।५६।३५॥

anta:karaNa.tattvasya bhAgA* bahir_iva sthita: ||5|56|35||

वट.धाना वट इव यद् अन्तःस्थम् सदात्मनः ।

vaTa.dhAnA vaTa iva yat_anta:stham sadAtmana: |

तद् बहिर् भासते भास्वद् विकासे पुष्प.गन्धवत् ॥५।५६।३६॥

tat_bahir bhAsate bhAsvad vikAse puSpa.gandhavat ||5|56|36||

न बहिष्ठम् न च अन्तःस्थम् क्वचित् किम्चन विद्यते ।

na bahiSTham na ca_anta:stham kva.cit kim.cana vidyate |

यद् यथा कचितम् चित्त्वात् तत् तथा तत्त्वम् उत्थितम् ॥५।५६।३७॥

yad yathA kacitam cittvAt tat tathA tattvam utthitam ||5|56|37||

आत्म.तत्त्व.अन्तरम् भाति बहिष्ट्वेन जगत्तया ।

Atma.tattva.antaram bhAti bahiSTvena jagattayA |

कर्पूरम् इव गन्धेन संकोचे प्रविकासि च ॥५।५६।३८॥

karpUram iva gandhena saMkoce pravikAsi ca ||5|56|38||

आत्मा एव स्फुरति स्फारम् जगत्त्वेन अप्य् अहम्तया ।

AtmA_eva sphurati sphAram jagattvena_api_ahamtayA |

बाह्यत्वेन अन्तरत्वेन स च न असन् न सन् विभुः ॥५।५६।३९॥

bAhyatvena_antaratvena sa* ca na_asan na san vibhu: ||5|56|39||

बहिष्टेन.अन्तरम् बाह्यम् अन्त:स्थेन अन्तर.स्थितम् ।

bahiSTena.antaram bAhyam anta:sthena antara.sthitam |

यथा.विदितम् आत्मा अयम् स्व.चित्तम् अनुपश्यति ॥५।५६।४०॥

yathA.viditam AtmA_ayam sva.cittam anupazyati ||5|56|40||

स.बाह्य.अभ्यन्तरम् शान्तम् आत्मनो भेदितम् जगत् ।

sa.bAhya.abhyantaram zAntam Atmana:_bheditam jagat |

अहम्त्व.आदि.स्थिते भेदे भूरि.भङ्ग.भयम् तु तत् ॥५।५६।४१॥

aham.tva.Adi.sthite bhede bhUri.bhaGga.bhayam tu tat ||5|56|41||

द्यौः क्षमा वायुर् आकाशम् पर्वताः सरितो दिशः ।

dyau: kSamA vAyu:_AkAzam parvatA: sarita:_diza: |

कल्प.आदिर् एव ज्वलितम् सर्वम् आधि.हत.आत्मनः ॥५।५६।४२॥

kalpa.Adi: eva jvalitam sarvam Adhi.hata.Atmana: ||5|56|42||

यस् त्व् आत्म.रतिर् एव अन्तः कुर्वन् कर्म.इन्द्रियैः क्रिया ।

ya:_tu_Atma.rati:_eva_anta: kurvan karma.indriyai: kriyA |

न वशो_हर्ष.शोकाभ्याम् स समाहित उच्यते ॥५।५६।४३॥

na vaza:_harSa.zokAbhyAm sa* samAhita* ucyate ||5|56|43||

यः सर्व.गतम् आत्मानम् पश्यन् समुपशान्त.धीः ।

ya: sarva.gatam AtmAnam pazyan samupazAnta.dhI: |

न शोचति ध्यायति वा स समाहित उच्यते ॥५।५६।४४॥

na zocati dhyAyati vA sa* samAhita* ucyate ||5|56|44||

स पूर्व.अपर.पर्यन्ताम् यः पश्यन् जागतीम् गतिम् ।

sa: pUrva.apara.paryantAm ya: pazyan_jAgatIm gatim |

दृष्टिषु एतासु हसति स समाहित उच्यते ॥५।५६।४५॥

dRSTiSu_etAsu hasati sa: samAhita* ucyate ||5|56|45||

समे परे ऽपि न अहम्ता न जगज्.जन्मनो मयि ।

same pare_*pi na_ahaMtA na jagat.janmana:_mayi |

वीचि.वृन्देष्व् इव आतप्ता न आकाशे फल.धातवः ॥५।५६।४६॥

vIci.vRndeSu_iva_AtaptA: na_AkAze phala.dhAtava: ||5|56|46||

यस्य अन्तरस्थित.अहम्त्वम् न विभाग.आदि नो मनः ।

yasya_antarasthita.ahamtvam na vibhAga.Adi no* mana: |

न चेतन.अचेतनत्वे सो ऽस्ति न अस्ति इतरो जनः ॥५।५६।४७॥

na cetana.acetanatve sa:_asti na_asti_itara:_jana: ||5|56|47||

व्योम.स्वच्छो_बहिष्ठ.ईहाम् सम्यग् आचरति इह यः ।

vyoma.svaccha:_bahiSTha.IhAm samyak_Acarati_iha ya: |

हर्षामर्ष.विकारेषु काष्ठ.लोष्त.समः शमः ॥५।५६।४८॥

harSAmarSa.vikAreSu kASTha.loSta.sama: zama: ||5|56|48||

आत्मवत् सर्व.भूतानि पर.द्रव्याणि लोष्टवत् ।

Atmavat sarva.bhUtAni para.dravyANi loSTavat |

स्वभावाद् एव न भयाद् यः पश्यति स पश्यति ॥५।५६।४९॥

svabhAvAt_eva na bhayAt_ya: pazyati sa* pazyati ||5|56|49||

अर्हो ऽतनुस् तनुर् वा अपि न असद्.रूपेण चेत्यते ।

arha:_atanu:_tanu:_vA_api na_a.sat.rUpeNa cetyate |

सद्.रूपो न अनुभूतो ऽज्ञे न ज्ञेन एव न तत्तया ॥५।५६।५०॥

sad.rUpa:_na_anubhUta:_ajJe na jJena_eva na tattayA ||5|56|50||

ईदृश.आशय.सम्पन्नो_महा.सत्त्व.पदम् गतः ।

IdRza.Azaya.sampanno mahA.sattva.padam gata: |

तिष्ठतु उदेतु वा यातु मृतिम् एतु न तत्.स्थितिम् ॥५।५६।५१॥

tiSThatu udetu vA yAtu mRtim etu na tat.sthitim ||5|56|51||

वसतु उत्तम.भोग.आढ्ये स्व.गृहे वा जन.आकुले ।

vasatu_uttama.bhoga.ADhye sva.gRhe vA jana.Akule |

सर्व.भोग.उज्झिताभोगे सु.महत्य् अथवा वने ॥५।५६।५२॥

sarva.bhoga.ujjhitÂbhoge su.mahati_athavA vane ||5|56|52||

उद्दाम.मन्मथम् पान.तत्परो वा अपि नृत्यतु ।

uddAma.manmatham pAna.tatpara:_vA_api nRtyatu |

सर्व.सङ्ग=परित्यागी समम् आयातु वा गिरौ ॥५।५६।५३॥

sarva.saGga=parityAgI samam AyAtu vA girau ||5|56|53||

चन्दन.अगुरुक.पूरैर् वपुर् वा परिलिम्पतु ।

candana.aguruka.pUrai:_vapu:_vA pari.limpatu |

ज्वाला.जटिल.विस्तारे नि.पतत्व् अथवा अनले ॥५।५६।५४॥

jvAlA.jaTila.vistAre ni.patatu_athavA_anale ||5|56|54||

पापम् करोतु सुमहद् बहुलम् पुण्यम् एव च ।

pApam karotu sumahat_bahulam puNyam eva ca |

अद्य वा मृतिम् आयातु कल्पान्त.निचयेन वा ॥५।५६।५५॥

adya vA mRtim AyAtu kalpAnta.nicayena vA ||5|56|55||

न असौ किम्चिन् न तत् किम्चित्.कृतम् तेन महात्मना ।

na_asau kim.cit_na tat kim.cit.kRtam tena mahAtmanA |

न असौ कलङ्कम् आप्नोति हेम पङ्क.गतम् यथा ॥५।५६।५६॥

na_asau kalaGkam Apnoti hema paGka.gatam yathA ||5|56|56||

संवित्.पुरुष.शब्दार्थैः स कलिङ्ग.एकः कलङ्क्यते ।

saMvit.puruSa.zabdArthai: sa: kaliGga.eka: kalaGkyate |

अहम्.त्वम् वासना.रूपैः शुक्तिकार.जन.उपमैः ॥५।५६।५७॥

aham.tvam vAsanA.rUpai: zuktikAra.jana.upamai: ||5|56|57||

समस्त.वस्तु.प्रशमात् सम्यग्.ज्ञानाद् यथास्थितेः ।

samasta.vastu.prazamAt samyak.jJAnAt_yathAsthite: |

स्वभावस्य उपशान्तो ऽन्तः कलङ्को ऽसत्तया स्वतः ॥५।५६।५८॥

svabhAvasya upazAnta:_anta: kalaGka:_asattayA svata: ||5|56|58||

अहम्त्व.वासना.अनर्थ.प्रसूतेः संविद् आत्मनः ।

aham.tva.vAsanA.an.artha.prasUte: saMvit_Atmana: |

पुरुषस्य विचित्राणि सुख.दुःखानि जन्मनि ॥५।५६।५९॥

puruSasya vicitrANi sukha.du:khAni janmani ||5|56|59||

रज्ज्वाम् सर्प.भ्रमे शान्ते ऽहिर् न इति निर्वृतिर् यथा ।

rajjvAm sarpa.bhrame zAnte_*hi:_na_iti nirvRti:_yathA |

अहम्त्व.भाव.संशान्तौ तथा अन्तः समता नता ॥५।५६।६०॥

ahaMtva.bhAva.saMzAntau tathA_anta: samatA natA ||5|56|60||

यत् करोति यद् अश्नाति यद् ददाति जुहोति वा ।

yat karoti yat_aznAti yat_dadAti juhoti vA |

न तज्ज्ञस्य न तत्र ज्ञो_मा करोतु करोतु वा ॥५।५६।६१॥

na tat.jJasya na tatra jJa:_mA karotu karotu vA ||5|56|61

कर्मणा अस्ति न तस्य अर्थो न अर्थस् तस्य अस्त्य् अकर्मणा ।

karmaNA_asti na tasya_artha:_na_artha:_tasya_asti_a.karmaNA |

यथा.स्वभाव.अवगमात् स आत्मन्य् एव संस्थितः ॥५।५६।६२॥

yathA.svabhAva.avagamAt sa* Atmani_eva saMsthita: ||5|56|62||

इच्छास् ततः समुद्यन्ति न मञ्जर्य इव उपलात् ।

icchA:_tata: sam.udyanti na maJjarya* iva_upalAt |

याश् चोद्यन्ति च ताः सर्वाः स एव अप्स्व् इव वीचयः ॥५।५६।६३॥

yA:_codyanti ca tA: sarvA: sa: eva_apsu_iva vIcaya: ||5|56|63||

सकलम् इदम् असाव् असौ च सर्वम्

sakalam idam asau_asau ca sarvam

जगद् अखिलम् न विभागिता अत्र काचित् ।

jagat_akhilam na vibhAgitA_atra kA.cit |

परम.पुरुष.पावन.एक.रूपी

parama.puruSa.pAvana.eka.rUpI

स सद् इति तत्_सद् अकिम्.चिद् एव न असौ ॥५।५६।६४॥

sa* sad_iti tat_sat_akim.cit_eva na_asau ||5|56|64||

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

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

The complete YVFiles of this masterpiece can be found at

http://goo.gl/k3hRBX

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Jiva Das

unread,

Jun 28, 2021, 4:39:31 PM6/28/21

to yoga vasishtha

FM.5.56 THE INS & OUTS 2.my01.02

https://www.dropbox.com/s/zk9s3u9txburzos/fm5056%202.my01.02%20The%20INS%20%26%20OUTS%20.z64.docx?dl=0

<https://www.dropbox.com/s/zk9s3u9txburzos/fm5056%202.my01-02%20The%20INS%20%26%20OUTS%20.z64.docx?dl=0>

*o*ॐ*m*

FM.5.56

*THE INS & OUTS*

*VASISHTHA THE PLENTIFUL said—*

क्रमेण अनेन विहरन् विचार्य आत्मानम् आत्मना ।

krameNa_anena viharan vicArya_AtmAna.m AtmanA |

विश्रान्तिम् एहि वितते पदे पद्म.दल.ईक्षण ॥५।५६।१॥

vizrAntim ehi vitate pade padma.dala.IkSaNa ||5|56|1||

.

*By following this pleasing course of Enquiry into the Self*

*by yourSelf*

*you come at last Lotus.Petal=Eyed to the expanded state of*

*Vishrânti.Repose*

.

*by/with the* krama.*order/process*.ena anena*.w.this* viharan

vicArya.*hvg.enquired/investigated*.

AtmAnam. AtmanA.*by/with.Self. *

*to* vizrAnti.*repose*.m ehi* *in* vitata*.vast*.e pada.
*effective.state/condition* padma*.lotus*.dala.m.*fragment\petal/leaf*.IkSaNa*.

.

क्रमेNAनेन विहरन् Following this pleasing course विचार्य आत्मानmAत्मना w/
Enquiry by neSelf into the Self विश्रान्तिmeहि one comes to VishrAnti
Repose वितते पदे in that expanded state, पद्म.दल=ईक्षण o lotus.petal=eyes.

*Murty.1 O lotus.eyed Rama, inquiring into Self by yourself pleasantly,

relax and repose in that hig: state of Supreme.

*VLMitra.1 Vasistha continued:—Proceed in this manner to know the universal

soul in your own soul, and thereby obtain your rest in that holy state.

*SwamiV.1.4 VASISTHA continued: O Rama, living like this, constantly

enquiring into the nature of the self, attain peace.

शास्त्र.अर्थ.गुरु.चेतोभिस् तावत् तावद् विचार्यते ।

zAstra.artha.guru.cetobhi:_tAvat tAvat_vicAryate |

सर्व.दृश्य.क्षय.अभ्यासाद् यावद् आसाद्यते पदम् ॥५।५६।२॥

sarva.dRzya.kSaya.abhyAsAt_yAvat_AsAdyate pa*da.m *||5|56|2||

.

*By means of conceptual thot as tot by Shâstra o&r Guru*

*thru Practice of the dissolution of every percept*

*when this is attained as an effective condition*

*however thusly one has inquired*

*after all.percept+removal=practice*

*so.far one attains the state inquiredf.into*

*.*

*he shâstra*.artha*.meaning/thing*.meaning/thing.guru*.Guru/teacher*=

*by/with the **conceptual.mind.s*..bhi:.

tAvat.inasmuch/since. tAvat*.that.much/thence*

vicAryate

.

*Murty.2 So long as the entire phenomena does not completely dissolve and

disappear (from one's perception) through inquiry with the help of
scriptures and teachers, that Supreme State can not be attained.

*VLMitra.2. You must consider all things by the light of the sástras, and

dive into their true meaning; you will also benefit yourselves by the
lectures of your preceptor, and by pondering on them in your own mind; as

also by your constant practice of ignoring the visibles, until you come.to
know the invisible One.

*SwamiV.1.4 VASISTHA continued: O Rama, living like this, constantly

enquiring into the nature of the self, attain peace. This state of
consciousness can be attained by the cultivation of dispassion, the study
of scriptures, the instructions of a guru and by the persistent practice of
enquiry. But, if the awakened intelligence is keen and sharp, you will
attain it even without the other aids.

* Shâstra.artha.meaning/thing.guru.Guru/teacher. by/with
ceta:.Affective.mind/Feelings.bhi:. tAvat.inasmuch/since.
tAvat.inasmuch/since. vicAryate. by/with
sarva.all.dRzya.Sight/Percept.kSaya.decay/destruction.abhyAsa.Practice.At.

thru Practice of dissolution of every percept. yAvat.while.

AsAdyate.attaining. pada.state/condition.

वैराग्य.अभ्यास.शास्त्र.अर्थ.प्रज्ञा.गुरु.मय.क्रमैः ।

vairAgya.abhyAsa.zAstra.artha.prajJA.guru.maya.kram*a.s.i: *|

पदम् आसाद्यते पुण्यम् प्रज्ञया एव एकया अथवा ॥५।५६।३॥

pa*da.m *AsAdyate puNyam prajJayA_eva_ekayA_athavA ||5|56|3||

.

vairAgya.abhyAsa+zAstra.artha+prajJA.gurumaya=kram*a.s.i: *

*with Dispassion.Practice+shAstra.meaning+wise.guru.made=processes *

pa*da.m *AsAdyate puNyam

*the Holy State is attained *

prajJayA eva ekayA_athavA.

*otherwise thru the One Truth. *

...

.

**Murty.3 Practice of dispassion, understanding of scriptures, (teaching)

by a wise teacher. these can lead to that perfect state. Even discernment
and Intelligence can achieve that state. *

*VLMitra.3. It is by means of your habitual dispassionateness, your

acquaintance with the sástras and their meanings, and your hearing the
lectures of the spiritual teachers; as well as your own conviction that you
can gain the holy state, (for it is your confidence only), whereby you can

come.to it.

*SwamiV.1.4 VASISTHA continued: O Rama, living like this, constantly

enquiring into the nature of the self, attain peace. This state of
consciousness can be attained by the cultivation of dispassion, the study
of scriptures, the instructions of a guru and by the persistent practice of
enquiry..

* vairAgya.abhyAsa+zAstra.artha+prajJA.gurumaya=kramai:. with

Dispassion.Practice+shAstra.meaning+wise.guru.made=processes. pa*da.m *AsAdyate
puNyam. the Holy State is attained. prajJayA eva ekayA_athavA. otherwise

thru the One Truth.

सम्प्रबोधवती तीक्ष्णा कलङ्क.रहिता मतिः ।

sam.prabodhavatI tIkSNA kalaGka.rahitA mati: |

सर्व.सामग्र्य.हीना अपि पदम् प्राप्नोति शाश्वतम् ॥५।५६।४॥

sarva.sAmagrya.hInA_api pa*da.m *prApnoti zAzvatam ||5|56|4||

.

* samprabodha.aroused/persuaded.vat.like.I..f.. tIkSNa.keen/sharp.A.
kalaGka.stain/blame.rahita.without/absent.A mati.thinking/mind.: |

sarva.all.sAmagrya.entirety/retinue.hIna.without/except.for.A
api.altho/even. pada.state/condition.m prApnoti.get/reaching.
zAzvata.eternal/perpetual.m.

*Murty.4 Even if all the above equipment is not available, a pure,

unsullied and sharp mind which is prepared to be enlightened and awakened
can lead one to that eternal state.

*VLMitra.4. It is also by your enlightened understanding too, when it is

acute and unbiased, that you can attain to that everlasting state of
felicity, without the medium of anything else.

*SwamiV.1.4 VASISTHA continued: O Rama, living like this, constantly

kalaGka.stain/blame.rahita.without/absent.A mati.thinking/mind.: |
sarva.all.sAmagrya.entirety/retinue.hIna.without/except.for.A
api.altho/even. pada.state/condition.m prApnoti.get/reaching.
zAzvata.eternal/perpetual.m.

*RÂMA said—*

भगवन् भूत.भव्य.ईश कश्चिज् जात.समाधिकः ।

bhagavan bhUta.bhavya.Iza ka:cit_jAta.samAdhika: |

प्रबुद्ध इव विश्रान्तो व्यवहार.परो ऽपि सन् ॥५।५६।५॥

prabuddha* iva vizrAnta:_vyavahAra.para:_api san ||5|56|5||

.

bhagavan bhUta.bhavya.Iza

*Lord.Bhagavan, Master of Past & Future *

kazcit *some one* jAta.samAdhika:

prabuddha.*awakened* iva*.like/as.if* vizrAnta.*resting/in.repose*:

vyavahAra.para: api san *even while following worldly existence*

.

*VLMitra.5. Ráma said:—Tell me sir, that art acquainted with the past and

future; whether one who is employed in the affairs of life, and at the same
time is enlightened and situated in his quietude;—

कश्चिद् एकान्तम् आश्रित्य समाधि.नियतः स्थितः ।

ka:.cit_ekA*nta.m *Azritya samAdhi.niyata: sthita: |

तयोस् तु कतरः श्रेयान् इति मे भगवन् वद ॥५।५६।६॥

tayo:_tu katara: zreyAn iti me bhagavan vada ||5|56|6||

.

*{but} *kazcit *some.other *ekA*nta.m *Azritya *taking refuge in solitude
is *samAdhi.niyata*.tied.to/restrained/limited/regular/focused
<http://tied.to/restrained/limited/regular/focused>*: sthita*.**situate/set*:
+ tayos*.of.those.two* tu.*tho* katara: zreyAn iti me bhagavan vada

.

*Murty.6 O Bhagawan, someone decides to be alone and stay in a state of

samAdhi. One is active in the world and continues to be in a state of
repose. Between the two who is the better one?

*VLMitra.6. And another who remains in his solitary devotion, apart from

worldly connections; which of these two has greater merith (i.e., whether
the social or solitary devotee).

*SwamiV.5.6 RAMA_asked: Holy sir, some there are who rest in

self.knowledge, who are enlightened and yet engage themselves in
activities; and there are others who isolate themselves and practise
contemplation (samAdhi). Of these who is the better?

*VASISHTHA said—*

इमम् गुण.समाहारम् अनात्मत्वेन पश्यतः ।

imam guNa.samAhAra.m anAtmatva.ina pazyata: |

अन्तःशीतलता या असौ समाधिर् इति कथ्यते ॥५।५६।७॥

anta:zItalatA yA_asau samAdhi:_iti kathyate ||5|56|7||

.

imam guNa*.quality/virtue*.samAhAra.*abstraction\collection**m *by/with the*

an.*non*.~Atmatva*.egoity.*.ina pazyat.*see!know.as <http://know.as>*

antar.*inner*.zItala.*innercold/coollth.*tA.*ness/state* yA.*which.one f. *
asau.*this.one*

*Samâdhi*: iti.*so/as* kathy>.*2Btold.about*.ate

.

*Murty.7 Sri Vasista O Rama, samAdhi can be defined as the coolness in the

heart which is caused by the perception that all phenomena are a mere
collection of qualities which are not Self.

*VLMitra.7. Vasishtha replied:—.He who views the association of properties

and qualities of things, (which constitute all bodies in

general), as quite distinct from the soul; enjoys a cool tranquility

within himself, which is designated by the name of Samádhi.

*SwamiV.7.9 VASISTHA replied: Rama, that is samAdhi (contemplation or

dRzya.s.i: manasi sambandhe iti nizcitya zItala: |

कश्चित् संव्यवहार.स्थः कःचिद् ध्याने व्यवस्थितः ॥५।५६।८॥

ka:.cit saMvyavahAra.stha: ka:cid_dhyAne vyavasthita: ||5|56|8||

.

*when there's a convicted connexion in manas.Mind*

*with perceived things,*

*whether he's engaged in worldly affairs,*

*whether settled in dhyAna.Meditation...*

dRzy*a.s.i: *manasi sambandhe

iti nizcitya zItala:

kaz.cit saMvyavahAra.stha:

ka:cit_dhyAne vyavasthita:

.

*VLMitra.8. He who is certain that the visibles bear relation to his mind

only, and have no connection with his soul; and remains calm and cool in
himself, may be either engaged in business, or sit quietly in his
meditation.

*SwamiV.... Having realised that the objects are related only to the mind

and therefore constantly resting in inner peace, some are engaged in
activity while others live in isolation.

द्वाव् एतौ राम सुखिताव् अन्तश् चेत् परिशीतलौ ।

dvau_etau rAma sukhitau_anta:_cet parizItalau |

अन्तःशीतलता या स्यात् तद् अनन्त.तपः फलम् ॥५।५६।९॥

anta:.zItalatA yA syAt tat_ananta.tapa: phalam ||5|56|9||

.

dvau etau rAma sukhitau. these two, rAma, are pleased =

anta: cet parizItalau. if they are internally cool =

anta:.zItalatA yA syAt

tat_ananta.tapa: phalam.

*Murty.9 O Rama, Both are happy if there is internal coolness. Internal

coolness is the fruit of constant 'tapas'.

.

*VLMitra.9. Both of these are happy souls, as long as they enjoy a cool

calmness within themselves; because it is this internal coolness of the
soul only, which is the result of great and austere devotion.

*SwamiV.7.9 VASISTHA replied: Rama, that is samAdhi (contemplation or

meditation) in which one realises the objects of the senses as not.self,
and thus one enjoys inner calmness and tranquillity at all times. Having
realised that the objects are related only to the mind and therefore
constantly resting in inner peace, some are engaged in activity while
others live in isolation. Both of them enjoy the bliss of contemplation.

समाधि.स्थानक=स्थस्य चेतश् चेद् वृत्ति.चञ्चलम् ।

samAdhi.sthAnaka=sthasya ceta:_cet_vRtti.caJcalam |

तत् तस्य तत्.समाधानम् समम् उन्मत्त.ताण्डवैः ॥५।५६।१०॥

tat tasya tat.samAdhAna.m samam unmatta.tANDava.s.i: ||5|56|10||

.

Samâdhi.sthAnaka.place/position.stha.place/situate.sya.of.
ceta:.Affective.mind, Feeling. cet.if. vRtti.idea.caJcala.fickle.flicker.m.
tat.that.one. tasya.of.that
tat.that.one.samAdhAna.contemplation/effective.Samâdhi.the same/equal with
unmatta.crazed.Tândavas.

*Murty.10 If the internal instrument (ie mind, heart etc) of a person in

samAdhi is still wavering and fickle, the 'samAdhi' state of that person is
like the dance of a person who is insane.

*VLMitra.10. When a man in his habit of quietude, feels the fickleness of

his mind, his habitude then, turns to the reeling of a giddy or mad man.

*SwamiV.10.11 If the mind of one who appears to be in samAdhi is

distracted, he is a mad man....

#sthAnaka.m. position, rank, dignity; a place, spot; = sthAna, a locus for

meditation, as the navel, &c.; a city, town; a partic. point or situation
in dramatic action; a basin or trench dug for water at the root of a tree;
samAdhi.s. situate in samAdhi y3023.004 —

उन्मत्त.ताण्डव=स्थस्य चेतश् चेत् क्षिण.वासनम् ।

unmatta.tANDava=sthasya ceta:_cet kSiNa.vAsanam |

तद् अस्य उन्मत्त.वृत्तम् तत् समम् बुद्ध.समाधिता ॥५।५६।११॥

tat_asya_unmatta.vRttam tat samam buddha.samAdhitA ||5|56|11||

.

unmatta.tANDava=sthasya. of someone dancing the crazy Tândava = cetas cet.

if chetas, the evolved chit.Consciousness, the affective Awareness =

kSiNa.vAsanam. is cleared of vAsanA.Traces = tat_asya unmatta.vRttam. that
is his unleashed (Affective) feeling = tat samam buddha.samAdhitA. that is

the same as the intellectual samAdhi state.

*Murty.11 Even so, if the mind of such insane person is free of vasanas,

such frenzy or madness in action is equivalent ta:_asamAdhi' of an
enlightened person.

*VLMitra.11. When the sprawling mad man, is devoid of desires in his mind;

his foolish frolic is then said to resemble the rapturous emotions, and
gesticulations of Buddhist mendicants.

*SwamiV.10.11 If the mind of one who appears to be in samAdhi is

distracted, he is a mad man: on the other hand, if the mind of one who
appears to be a mad man is free from all notions and distraction, he is
enlightened and he is in unbroken samAdhi.

unmatta.tANDava=sthasya. of someone dancing the crazy Tândava =

* cetas cet. if chetas, the evolved chit.Consciousness, the affective
Awareness = kSiNa.vAsanam. is cleared of vAsanA.Traces = tat_asya
unmatta.vRttam. that is his unleashed (Affective) feeling = tat samam
buddha.samAdhitA. that is the same as the intellectual samAdhi state.

व्यवहारी प्रबुद्धो यः प्रबुद्धो यो वने स्थितः ।

vyavahArI prabuddha:_ya: prabuddha:_ya:_vane sthita: |

द्वाव् एतौ सुसमौ नूनम् अ.संदेहम् पदम् गतौ ॥५।५६।१२॥

dvau_etau susamau nUnam a.saMdeham pada.m gatau ||5|56|12||

.

vyavahArI prabuddha: ya:

those who are awakened doing their business,

prabuddha: ya: vane sthita:

awake in the middle of the woods

dvau etau su.samau

those two are just.the.same

nUnam a.saMdeham pa*da.m *gatau

gone to a state without anyt doubt.

*vwv2369/12. The enlightened one who is engaged in his business and the
enlightened one who is lving in the forest, Both these persons are
certainly equal. They are situated in the Abode (of the Self) without
doubt.

*Murty.12 An enlightened activist and an enlightened one in a forest are

Both equal. Both of them will attam the supreme state without doubt.

*VLMitra.12. The worldly man who is enlightened in his mind, and the

enlightened sage who is sitting in his hermitage; are Both of them alike in
their spiritual coolness, and have undoubtedly reached the state of their
blessedness.

*SwamiV. Whether he is engaged in activity or he lives in isolation in a

forest, in enlightenment there is no distinction. The mind which is free
from conditioning is not tainted even while it is engaged in activity....

अकर्तृ कुर्वद् अप्य् एतच् चेतः प्रतनु.वासनम् ।

akartR kurvat_api_etat_ceta: pratanu.vAsanam |

दूरम् गतमना जन्तुः कथा.संश्रवणे यथा ॥५।५६।१३॥

dUra.m gatamanA: jantu: kathA.saMzravaNe yathA ||5|56|13||

.

a akartR.nonDoer. kurvat.do/making. api.altho/even. etat.this.

jantu:.person/offspring. ceta:.Affective.mind, Feeling. pratanu.Vâsanâ..m.

a person's cetas Awareness thinned of vAsanA.Traces. dUram.afar.
gatamana.go/getting.to.A:. going far away =

kathA.tale/story.saMzravaNa.e:.in. yathA.so/in.this.way. as when hearing a

tale.

such a one is a nonDoer, though doing thingsh

such a person's cetas is thinned of vAsanA.Traces.

He's like someone drifting

away, while hearing a tale told.

#pratanu

#saMzravaNa]

*vwv2370/13. This mind, having very thin (or insignificant) desire, is a
non.doer though acting, like a person with a mind gone far off while
hearing a story.

*VLMitra.13. The man who is unrelated with the actions which he does, but

bears a mind which is free from desires, such as the mind of a man
engrossed with other thoughts; he is sensible of what he hears and sees,
with his organs only, without being affected by them.

*Murty.13. Habituations undermined, though the nonDoer acts, his acts are

in detachment. How then can he truly experience them?

.??13. When one's mind is free of vasanas, he will be like one inactive
even though active. When one hears a story he is not involved in it, if his
mind is away (not listening).

.HoB. In verse 30 (which is an adaptation of Yoga Vasishtha 13.4) he says
that a mind from which all vasanas (impulses, propensities or desires) have
been erased (by the clear light of true self.knowledge) does not actually
do anything, even though it seems to be active, just as a person who seems
to be listening to a story but whose mind has gone far away does not
actually hear it, whereas a mind that is saturated with vasanas is truly
active, even though it seems to be doing nothing, just like a person who
climbs a hill and falls over a precipice in a dream, even though he seems
to be lying motionless here (in our waking world).

*SwamiV. Whether he is engaged in activity or he lives in isolation in a

forest, in enlightenment there is no distinction. The mind which is free
from conditioning is not tainted even while it is engaged in activity. The
non.action of the mind is known as quiescence (samadhana); it is total
freedom, it is blessedness.

अकुर्वद् अपि कर्ता एव चेतः प्रघन.वासनम् ।

akurvad api kartA eva ceta:. praghana.vAsanam |

निस्पन्द.अङ्गाम् अपि स्वप्ने श्वभ्र.पात.स्थिताव् इव ॥५।५७।१४॥

nispanda.aGgAm api svapne zvabhra.pAta.sthitAv iva ||5|57|14||

.

akurvat api.altho/even. kartA.doer. iva.like. altho not doing as.if a doer.

ceta:.Affective.mind.Feeling.

praghana.Vâsanâ.m

nispanda.aGga.body/limb.m api.altho/even. svapna.dream..in/wn. altho it is

a motionless body in dream.

zvabhra.pAta.sthiti.au iva.like. as.if it had fallen into a pit.

akurvat not doing api though kartA Doer iva as ceta: Consciousness
pradhana. primary vAsanam Habit nispanda. motionless aGga api svapne
zvabhra. canyon, pit pAta.sthitau iva

*vwv2371/14. The mind having excessive desire is, as it were, a doer though
not acting, like the one in the situation of falling into a hole in a
dream, though possessed of limbs without movement (in the state of sleep).

*Murty.1.4 When one's mind is full of vasanas, he will be like one active,

even though he is inactive. In a dream, one's limbs do not get damaged even
if he falls into a chasm.

.??. 14 The Agent does not truly act but is the primal Habit of the
Consciousness. One does not act when he falls in an unseen pit.

*VLMitra.14. A man becomes the agent of an act, even without his doing it

actually, who is fully intent upon the action; as the unmoving man thinks
himself to be moving about, and falling down in a ditch: (startles even at
the thought, as if it were in actuality).

.HoB. In (… an adaptation of Yoga Vasishtha 13.4) he [ramaNa] says that a
mind from which all vasanas (impulses, propensities or desires) have been
erased (by the clear light of true self.knowledge) does not actually do
anything, even though it seems to be active, just as a person who seems to
be listening to a story but whose mind has gone far away does not actually
hear it, whereas a mind that is saturated with vasanas is truly active,
even though it seems to be doing nothing, just like a person who climbs a
hill and falls over a precipice in a dream, even though he seems to be
lying motionless here (in our waking world).

*SwamiV. Whether he is engaged in activity or he lives in isolation in a

#ghana. thick. #praghana. made thick; used as an intensive of *ghana:

yAvat_ajJAna.ghana.tA tAvat praghana.cittatA || y5052.026; var. for
#praghaNa or #prathana, mw. • ceta: praghana.vAsanam y5056.014

#nispanda. without #spanda, the vibrant activity of body or mind.

चेतसो यद् अकर्तृत्वम् तत्.समाधानम् उत्तमम् ।

cetasa:_yat_akartR.tvam tat.samAdhAna.m uttamam |

तम् विद्धि केवली.भावम् सा शुभा निर्वृतिः परा ॥५।५६।१५॥

tam viddhi kevalI.bhAvam sA zubhA nirvRti: parA ||5|56|15||

.

cetasa:. @ cetas.Affectivity. yat.this.which a..kartR.tva.m. what is
without effective doership. tat.that.one. samAdhAna.m
uttama.ultimate/highest.m.

tam. viddhi. kevalI.bhAva.State/Feeling.m

that you should know as kevala.state

sA.she/it. zubh.A nirvRti.: para.other..A

.

*vwv2372/15. That is the highest samAdhi (or absorption of the mind in the
Self) which is the non.doership of the mind. Know that as the state of
aloneness. It is the supremeand blessed state of bliss.

.??.15 This nonAgency of Consciousness is the highest Meditation: know this
state of Fullness, it is the perfect, pure, and supreme peace.

*Murty.1.5 When mind is inactive, that is the best samAdhi. Know that, that

state is Absolute state. That will be most joyful state.

*VLMitra.15. Know the inaction of the mind, to be the best state of

anaesthesia; and soleity or singleness, as the best means to your
insouciance.

*SwamiV. Whether he is engaged in activity or he lives in isolation in a

#kevala.n.. the doctrine of the absolute unity of spirit • the highest
possible knowledge (= #kevalajJAna). •• #kaivalya.adj.. being

Alone—Absolute oneness, aloneness (All.One.ness).

##dhA < #AdhA < #samAdhA < **samAdhAna.m*.. putting together, adding (esp.

fuel to fire) • composing, adjusting, reconciliation • intentness,
attention (tam with >kR, "to attend"), eagerness • fixing the mind in
abstract contemplation (as on the true nature of spirit), religious
meditation, profound absorption or contemplation • justification of a
statement, proof (cf. <.rUpaka>) • (in logic) replying to the pUrva.pakSa •
(in dram.) fixing the germ or leading incident (which gives rise to the

whole plot) •. s..mAtra. m. mere contemplation or meditation •. s..rUpaka.
m. a kind of metaphor (used for the justification of a bold assertion).

y2011.049 +

चेतश् चल.अचलत्वेन परमम् कारणम् स्मृतम् ।

ceta:_cala.acalatva.ina paramam kAraNa.m smRta.m |

ध्यान.अध्यान=दृशोस् तेन तद् एव अनङ्कुरम् कुरु ॥५।५६।१६॥

dhyAna.adhyAna=dRzo:_tena tat_eva_an.aGkura.m kuru ||5|56|16||

.

cetas.Affectivity

cala.acalatva.ina

thru its moving o&r unmoving condition

paramam kAr*aNa.m* sm*Rta.m *

the Absolute

dhyAna.adhyAna=dRzo:

of a meditating o&r unmeditating See/knower

tena

thru That

tat_eva

only That

an.aGkura.m kuru

you should make sorout.free

.

*Murty.16 Memory is the great reason for the stability and instability of

mind. They are similar to dhyana and not dhyana. By such (proper) means
make the mind free of any sprouts (of memory).

*VLMitra.16. It is the activity and inactivity of the mind, which are said

to be the sole causes, of the restlessness and quietness of men, as also of
their fixed meditation and want of its fixity: therefore destroy the germs
of thy rising desires.

*SwamiV.16 The difference between contemplation and its absence is

indicated by whether or not there is movement of thought in the mind: hence
make the mind unconditioned.

अवासनम् स्थिरम् प्रोक्तम् मनो.ध्यानम् तद् एव तु ।

avAsanam sthira.m proktam mana:.dhyAna.m tat_eva tu |

स एव केवली.भावः शान्तता एव च सा सदा ॥५।५६।१७॥

sa* eva kevalI.bhAva: zAntatA_eva ca sA sadA ||5|56|17||

.

*without vAsanA.Imprint*

*steady*

*when That is taught as Mind.meditation*

*it is only the feeling of Alone all.One and peacefulness always*

*.*

avAsanam sthira.m proktam

mano.dhyAna.m tad_eva tu

sa* eva kevalI.bhAva:

zAntatA_eva ca sA sadA

.

*Murty.17 Mind that is free of vasanas is stable. That alone is dhyana.

That is the state of absoluteness. That is eternal peace.

*VLMitra.17. Want of desire is called the neutrality of the mind, and it is

this that constitutes its steadiness and meditation; this gives soleity to
the soul, and contributes to its everlasting tranquility.

*SwamiV.17 The unconditioned mind is firm, and that in itself is

meditation, freedom and peace eternal.

तनु.वासनम् अत्युच्चैः पदाय उद्यतम् उच्यते ।

tanu.vAsanam ati.ucca.s.i: padAya_udyatam ucyate |

अ.वासनम् मनः कर्तृ.पदम् तस्माद् अवाप्यते ॥५।५६।१८॥

a.vAsanam mana:_kartR.pada.m tasmAt_avApyate ||5|56|18||

.

tanu.vAsanam

thin vAsanA.Trace

atyucc*a.s.i: *

padAya udyatam ucyate

is said to be ascension to that state

a.vAsanam

without vAsanA.Trace

manas

Mind

kartR.pa*da.m *

the state of doer

tasmAt_avApyate

from that is attained

.

*VLMitra.18. The diminishing of desires leads the man to the highest

station of inappetency and innocence; (i.e. from the fourth to the seventh
pithiká).

*Murty.1.8 Attempt at the highest state is to reduce vasanas. A mind that

is free of vasanas attains the state of nonownership of action.

*SwamiV.18.19 The conditioned mind is the source of sorrow; and the

unconditioned mind is a non.actor and attains to the supreme state of
enlightenment. Hence one should work to remove all mental conditioning.

घन.वासनम् एतत् तु चेतःकर्तृत्व.भाजनम् ।

ghana.vAsanam etat tu ceta:.kartRtva.bhAjanam |

सर्व.दुःख.प्रदम् तस्माद् वासनाम् तनुताम् नयेत् ॥५।५६।१९॥

sarva.du:kha.prada.m tasmAt_vAsanAm tanutAm nayet ||5|56|19||

.

ghana.vAsanam etat tu

ceta:.kartRtva.bhAjanam

sarva.du:kha.pra*da.m *

tasmAt vAsanAm tanu*tAm *nayet.

*Murty.19 When mind is dense with vasanas, it is a vessel of ownership.

Such a mind yields only sorrows. So reduce vasanas.

.

*VLMitra.19. The thick gathering desires, serve to fill the mind with the

vanity of its agency, which is the cause of all its woes; (because it
wakens them, only to labour under their throes); therefore try to weaken
your desires at all times.

*SwamiV.18.19 The conditioned mind is the source of sorrow; and the

unconditioned mind is a non.actor and attains to the supreme state of
enlightenment. Hence one should work to remove all mental conditioning.

प्रशान्त.जगद्.आस्थो ऽन्तर् वीतशोक.भय.एषणः ।

prazAnta.jagat.Astha:_antar vItazoka.bhaya.eSaNa: |

स्वस्थो भवति येन आत्मा स समाधिर् इति स्मृतः ॥२०॥

svastha:_bhavati yena_AtmA sa* samAdhi:_iti smRta: ||20||

.

prazAnta.jagad.Astha: antar

*quietened.world.abode within = *

vIta.zoka.bhaya.eSaNa:.

*gone.grief.fear=seeking = *

svastha: bhavati yena AtmA

*whereby the self becomes your own*.

sa samAdhir iti smRta:.

that is Equal.Affection.sama.Adhi

.

*Murty.20. When the phenomenal world is quietened (declines), the inside of

a person becomes free of attachment, fear and desire. It becomes steady and
healthy. Such a state is called the state of 'samAdhi'.

*SwamiV.20 That is known as contemplation or samAdhi in which all the

desires and hopes concerning the world have ceased and which is free from
sorrow, fear and desire, and by which the self rests in itself.

*VLMitra.20. When the mind is tranquil, after it is freed from its fears,

griefs and desires; and the soul is set at its rest and quiet, in want of
its passions; it is then called the state of its samádhi or nonchalance.
[in the sense of 'indifference'.]

*jd. prazAnta.jagad.Astha: antar. quietened.world.abode within =

vIta.zoka.bhaya.eSaNa:. gone.grief.fear=seeking = svastha: bhavati yena

AtmA. whereby the self becomes your own = sa* samAdhir iti smRta:. that is

Equal.Affection.sama.Adhi.

चेतसा सम्परित्यज्य सर्व.भाव.आत्म.भावनाम् ।

cetasA samparityajya sarva.bhAva.Atma.bhAvanAm |

यथा तिष्ठसि तिष्ठ त्वम् तथा शैले गृहे ऽथवा ॥५।५६।२१॥

yathA tiSThasi tiSTha tvam tathA zaile gRhe_*thavA ||5|56|21||

.

cetasA

samparityajya

sarva.bhAva.Atma.bhAvanAm

yathA. as =

tiSThasi tiSTha tvam

tathA. thus =

zaile gRhe athavA.

.

*Murty.21 Give up all moods, feelings and imaginations of your mind and

abide in that condition. Then that will be like being on the top of a
mountain (unconcerned about the world) or in a house (fully active).

*VLMitra.21. Relinquish the thoughts of all things from thy mind, and live

wherever thou livest, whether on a mount or in a forest, as calmly as thou
dost at thy home.

*SwamiV.21.22 Mentally renounce all false identification of the self with

objects here: and then live where you like, either at home or in a
mountain.cave.

गृहम् एव गृह.स्थानाम् सुसमाहित.चेतसाम् ।

gRham eva gRha.sthAnAm su.samAhita.cetasAm |

शान्त.अहम्.कृति.दोषाणाम् विजन.अवन.भूमयः ॥५।५६।२२॥

zAnta.aham.kRti.doSANAm vi.jana.a.vana=bhUmaya: ||5|56|22||

.

gRham eva. in this house. opp. next z. araNya.sadanam =

gRha.sthAnAm. staying at.home =

su.samAhita.cetasAm

zAnta.aham.kRti.doSANAm

vi.jana.a.vana=bhUmaya:.

.

*vwv2373/22. For householders, who have minds perfectly composed (or
absorbed in the Self) which is the non.doership of the mind. Know that as
the state of aloneness. It is the supreme and blessed state of Bliss.

*Murty.22 A house is like a desolate forest for a householder whose mind is

fully gathered (and integrated) being free of the blemish of ego.

*VLMitra.22. The houses of house.holders of well governed minds, and of

those who are devoid of the sense of their egoism, are as solitary forests
to them: (without any stir or disturbance to annoy them).

*SwamiV.21.22 Mentally renounce all false identification of the self with

objects here: and then live where you like, either at home or in a
mountain.cave.

#vijana..vi.jana विजन devoid of people; vijanam a solitary place.

#avana.m अवन favour , preservation , protection Nir. BhP. &c (cf. अन्।वन);
f. the plant Ficus Heterophylla L.; (also) mfn. preserving, a preserver,
Dharmas3.

#ISaNa, ISaNin adj. hastening; ISaNA f. haste. y1022.038

#samAhita. in the condition of sama.Adhi, having Ahita.Affected =
sama.Adhi. Same.thought, the realization of Equality. =
sarva.bhAva.pada.atItam. beyond all states of being, = sarva.bhAva.Atmakam
ca vA. or even every being.state = ya: pazyati sadA. one who sees always =
AtmAnam. of the selves = sa* samAhita ucyate. is said to be collected in

samAdhi.

अरण्य.सदने तुल्ये समाहित.मनो.दृशाम् ।

araNya.sadane tulye samAhita.manas.dRzAm |

भवताम् इव भूतानाम् भूतानाम् महताम् इव ॥५।५६।२३॥

bhavatAm iva bhUtAnAm bhUtAnAm mahatAm iva ||5|56|23||

.

araNya.sadane tulye

samAhita.manas.dRzAm. of the Equal.Mind.seers =

bhava*tAm *iva bhUtAnAm

bhUtAnAm maha*tAm *iva.

*vwv2374/23a,33. For those whose mental perceptions are composed (or
absorbed in the Self), the forest and the house are equal. When inner
coolness is obtained, the world is cool. *jd. like foot and leather....

*VLMitra.23. Dwelling in one's own house or in a forest, is taken in one

and the same light by cool.minded men, as they view all visible objects, in
the light of an empty vacuum only.

*SwamiV.23 To that householder whose mind has attained utter quiescence his

house itself is the forest.

*VA. for the great ones with collected mind, house is like a forest
dwelling.

*AS. For great ones, whose mind and vision are well formed, forest and
house aught to be (bhavatAm) comparable (equivalent); just as they are
equivalent for the great bhUtas (the paJca mahAbhUta).
In other words, they view the whole world just as nature itself would!

#bhavatAm. imp. [1] ac. du. 3 >bhU
<http://sanskrit.inria.fr/DICO/47.html#bhuu#1>. let those.two become • g.
pl. m. *bhavat <http://sanskrit.inria.fr/DICO/47.html#bhavat#2>. of them

being.

शान्त.चित्त=महा.अभ्रस्य जन.ज्वाल.उज्ज्वलान्य् अपि ।

zAnta.citta=mahA.abhrasya jana.jvAla.ujjvalAni_api |

नगराण्य् अपि शून्यानि वनान्य् अवनि.प.आत्म.ज ॥५।५६।२४॥

nagarANi_api zUnyAni vanAni avani.pa.Atma.ja ||5|56|24||

.

zAnta.citta=mahA.abhrasya

jana.jvAla.ujjvalAni api

nagarANi api zUnyAni

vanAni avani.pa=Atmaja

.

*Murty.24 O prince, when the mental sky is quiet and peaceful, even crowd

ridden cities appear like desolate forests.

*VLMitra.24. Men of pacified minds, view the bright and beautiful buildings

of cities, in the same indifferent light, as they behold the woods in the
forest.

*SwamiV.24.25 If the mind is at peace and if there is no ego.sense, even

cities are as void. On the other hand, forests are like cities to him whose
heart is full of desires and other evils.

वृत्तिमच् चित्त.मत्तस्य विजनानि वनान्य् अपि ।

vRttimat_citta.mattasya vijanAni vanAni_api |

नगराणि महा.लोक.पूर्णानि परवीरहन् ॥५।५६।२५॥

nagarANi mahA.loka.pUrNAni paravIrahan ||5|56|25||

.

vRttimat*.engaged/exercising of/for the *citta*.conceptual.mind*.~*matta
*.rutting/mad.s*ya.of. ~vijana*.solitary/desart*.Ani.s. vana*.forests.*Ani.s
api.*even/tho* = ~nagara*.city/towns*.Ani mahA*.great.~*loka*.people/world*
.~pUrNa*.full*.Ani.*ones*s

~paravIrahan.*enemy.hero.slaye*r

.

*Murty.25 O slayer of foes, when the mind is full of thoughts and

activities even desolate forests appear like crowd.filled cities.

*VLMitra.25. It is the nature of ungoverned minds, to view even the

solitary woods, to be as full of people as large towns and cities. (i.e.,
they have no peace of mind any where).

*SwamiV.24.25 If the mind is at peace and if there is no ego.sense, even

cities are as void. On the other hand, forests are like cities to him whose
heart is full of desires and other evils.

* vRttimat.engaged/exercising.
citta.Affective/mind.matta.rutting/mad.sya.of. vijana
vijana.solitary/desart.Ani.s. vana.forest.Ani.s. api.altho/even.
nagara.city/town.Ani.s. mahA.great.loka.people/world.pUrNa.full.Ani.s.

paravIrahan.enemy.hero.slayer

व्युत्थितम् चित्तम् अभ्येति भ्रमस्य अन्तः सुषुप्तताम् ।

vyutthitam citta.m abhyeti bhramasya_anta: suSuptatAm |

निर्वाणम् एति निर्वाणम् यथा इच्छसि तथा कुरु ॥५।५६।२६॥

nirvANam eti nirvANam yathA_icchasi tathA kuru ||5|56|26||

.

vyutthitam citta.m

*The excited Affection *

abhyeti bhramasya anta: suSuptatAm

*approaches Sleepfulness within the delusion*

nirvANam eti nirvANam

*Nirvâna goes.to <http://goes.to> Nirvâna*

yathA icchasi tathA kuru

*as you wish, so do! *

.

*VLMitra. 26. The restless mind falls asleep, after it gets rid of its

labour; but the quiet mind has its quietus after its nirvána extinction),
(i.e., the one sleeps and rises again, but the other one is wholly
extinct). Therefore do as you like: (either sleep to rise again, or sleep
to wake no more).

*Murty.26 In an enlightened mind, all delusions lie dormant as if asleep.

If they are extinct, then one attains liberation. (knowing this) do as you
please.

*SwamiV. 26.27 The distractions of the mind subside in deep sleep;

enlightenment attains enlightenment do as you please.

vyutthitam* citta.m *The excited Affection

abhyeti bhramasya anta: suSupta*tAm *approaches Sleepfulness within the

delusion

nirvANam eti nirvANam nirvANa goes.to nirvANa

yathA icchasi tathA kuru as you wish, so do!

सर्व.भाव.पद.अतीतम् सर्व.भाव.आत्मकम् च वा ।

sarva.bhAva.pada.atItam sarva.bhAva.Atmakam ca vA |

यः पश्यति सदात्मानम् स समाहित उच्यते ॥५।५६।२७॥

ya: pazyati sadAtmAna.m sa: samAhita* ucyate ||5|56|27||

.

sarva*.all/every*.bhAva.*becoming.state/feeling.sense*.pada.
*effective.state/condition*.~AtIta.*gone.beyond*.m* all states of being,.*
sarva.all.bhAva*.becoming/feeling*.Atmaka.*nature.of/consisting.of/-like*.m
ca*.too*. vA.*or.else* = o&r or being a Selfling | ya:.*who*. pazyati.
*being.see/known* *re the* sadAtmA.*real/eternal.Self*

sa:.that.he. samAhita.unified/recollected.: ucyate.is.said.to.be.

is said to be collected in samAdhi.

*vwv2375/27. He is called one absorbed in the Self, who always perceives
himself as gone beyond the position of all states of being, or as of the
nature of all states of being.

*Murty.27 Who even perceives himself as beyond all manifestations and

states of existence or as consisting of all states of existence, such a one
is called as 'samahita' (gathered or united).

*VLMitra.27. Whether one gets rid of worldly things or not, it is his sight

of the infinite spirit, that makes him meek and quiet. (The worldly and the
recluse are equally holy, with their divine knowledge only).

*SwamiV.26.27 The distractions of the mind subside in deep sleep;

enlightenment attains enlightenment do as you please.

#samAhita. in the condition of sama.Adhi, having Ahita.Affected =
sama.Adhi. Same.thought, the realization of Equality. =
sarva.bhAva.pada.atItam. beyond all states of being, = sarva.bhAva.Atmakam
ca vA. or even every being.state = ya: pazyati sadA. one who sees always =
AtmAnam. of the selves = sa* samAhita ucyate. is said to be collected in

samAdhi.

ईहित.अनीहिते क्षीणे यस्य अन्तर् वितत.अकृतेः ।

Ihita.anIhite kSINe yasya antar_vitata.akRte: |

सर्वे भावाः समा यस्य स समाहित उच्यते ॥५।५६।२८॥

sarve bhAvA: samA* yasya sa* samAhita* ucyate ||5|56|28||

.

Ihita.anIhite

kSINe yasya antar

vitata.akRte:

sarve bhAvA: samA: yasya

sa samAhita ucyate.

.

*Murty.28 With all desires and likings subsided, whoever looks at all

states of existence with attitude of equality and is expansive in his
inside, such a one is called 'Samahita'.

*VLMitra.28. He whose mind is expanded by his like indifference, to Both

the objects of his desire and disgust also; and to whom ll things are alike
insignificant everywhere, he is called the staid and stoic, and the cool
and meek.

*SwamiV.28.30 He who sees the self as the transcendent being or as the

immanent being (as the self of all) is established in equanimity. He in
whom likes and dislikes have ceased, to whom all beings are the same and
who perceives the world in the wakeful state as if he perceives objects in
a dream, he is established in equanimity and lives in a forest even while
living in a village. He who moves about with his consciousness turned in
upon itself views a city or a village as a forest.

सदात्मना सदा इव इदम् जगत् पश्यति नो मनः ।

sadAtmanA sadA_iva idam jagat pazyati no* mana: |

यथा स्वप्ने तथैव अस्मिञ् जाग्रत्य् अपि जन.ईश्वर ॥५।५६।२९॥

yathA svapne tathA_eva_asmin_jAgrati_api jana.Izvara ||5|56|29||

.

* sadAtmanA.real/eternal.self. sadA.ever/always. iva.like. idam.this.
jagat.world. pazyati.being.see/known. no*.not.at.all\@us. mana:Mind.
yathA.so/in.this.way. svapna.dream.in/wn. tathA.thus/in.that.way.
eva.indeed/only. asmin.here/in.this jAgrat.Waking.i api.altho/even.
jana.people.Izvara.Lord.

*Murty.29 O lord of people, such a one looks at all world as manifestation

of Self and not with his mind. For him sleep and waking states are same.

*VLMitra.29. He who sees the world in God in his inmost soul, and never as

without the Divine Spirit; and whose mind sees everything in waking as in
his sleep, is verily the lord of mankind.

* sadAtmanA.real/eternal.self. sadA.ever/always. iva.like. idam.this.
jagat.world. pazyati.being.see/known. no*.not.at.all\@us. mana:Mind.
yathA.so/in.this.way. svapna.dream.in/wn. tathA.thus/in.that.way.
eva.indeed/only. asmin.here/in.this jAgrat.Waking.i api.altho/even.
jana.people.Izvara.Lord.

यथा विपणिक.आलोकाः विहरन्तो ऽप्य् असत्.समाः ।

yathA vipaNika.AlokA:_viharanta:_api_a.sat.samA: |

असम्बन्धात् तथा ज्ञस्य ग्रामो ऽपि विपिन.उपमः ॥५।५६।३०॥

asambandhAt tathA jJasya grAma:_api vipina.upama: ||5|56|30||

.

yathA vipaNika.AlokA

viharanta:_apy a.sat.samA:

asambandhAt tathA jJasya

grAma:_api vipina.upama:

.

*Murty.30 For him Both village and forest are same. He has no relation with

either. He is like one who shops in a street without any relationship with
the shops.

*VLMitra.30. As the market people, whether coming in or going out, are

strangers to and unrelated with one another; so the wise man looks upon the
concourse of men with unconcern, and thinks his own town a wilderness.

*SwamiV.28.30 He who sees the self as the transcendent being or as the

pura.m jana.pada.m grAmam araNyam iva pazyati ||5|56|31||

.

antar.mukhamanA nityam

with constant Insight, seeing within

supta: buddha: vrajan api

asleep, waking, walking

pura.m jana.pa*da.m *grAmam araNyam

iva pazyati. he seems to see/know.

.

*Murty.1 He is always directed inward whether awake, walking or sleeping.

He looks at a city or habitation as if it is a forest.

*VLMitra.31. The mind which is fixed to its inward vision, and is

inattentive to external objects; thinks the populous city as a wilderness
before it, Both when it is awake or asleep, and active or inactive.

सर्वम् आकाशताम् एति नित्यम् अन्तर्मुख.स्थितेः ।

sarvam AkAzatAm eti nityam antarmukha.sthite: |

सर्वथा अनुपयोग्यत्वाद् भूत.आकुलम् इदम् जगत् ॥५।५६।३२॥

sarvathA_an.upayogyatvAt_bhUta.Akulam idam jagat ||5|56|32||

.

everything gets.to the state of Space ever/always. @ the
antarmukha.inner.state/Insight. sarvathA.everyhow. from/thru

non.usability/connexion. a crowd of beings is this world.

*Murty.2 Everything assumes the character of ether for one who is always

directed inwards. Since nothing in this world is of use to him, for him
this world is afflicted with beings.

*VLMitra.32. Those who are attentive to the inward mind, sees the outer

world as a vacuous space to him; and the populous world appears as a desert
desolate to him, owing to its unworthiness of his attention.

* sarvam AkAza*tAm *eti. everything goes to the state of Space.

nityam.ever/always. @ the antarmukha.inner.state/Insight.
sarvathA.everyhow.
an.non/lack.of.upayogya.to.be.use/employed.tva..ity.At.from/thru. thru lack
of connexion. bhUta.being/spirit.Akula.confused\crowd.m idam.this.
jagat.world

अन्तःशीतलतायाम् तु लब्धायाम् शीतलम् जगत् ।

anta:zItalatAyAm tu labdhAyAm zItalam jagat |

विज्वराणाम् इव तृणाम् भवत्य् आजीवित.स्थितेः ॥५।५६।३३॥

vijvarANAm iva tRNAm bhavaty AjIvita.sthite: ||5|56|33||

.

anta:.zItalatAyAm tu labdhAyAm

when inner Coolth is got

zItalam jagat

the world is cool

vijvarANAm iva tRNAm

just.as, for those free from anxiety, it (becomes) grass

bhavati A.jIvita.sthite:

for those in the living state.

*vwv.750/33b.34a. The world is cool (or pleasing) when coolness (or peace)
within is obtained. *vwv2374. When inner coolness is obtained, the world is
cool.

*vlm33. The world is all cool and calm to the cold hearted, as the system
of the body is quiet cool to one without his fit of fever.heat.

*AS. When inner coolness is acquired, the whole world becomes cool; just as
it becomes (cool) for the ones who are free from fever as long as they
live.

#vijvara.adj.. Free from fever, anxiety or distress.

अन्तस् तृष्णा.उपतप्तानाम् दाव.दाहम् अयम् जगत् ।

anta:_tRSNA.upataptAnAm dAva.dAham ayam jagat |

भवत्य् अखिल.जन्तूनाम् यद् अन्तस् तद् बहिः स्थितम् ॥५।५६।३४॥

bhavati_akhila.jantUnAm yat_anta:_tat_bahi: sthitam ||5|56|34||

.

within

heated by our craving

this world becomes a forest.fire!

:

what is within all people

that exists outside

.

antas_tRSNA.upataptAnAm

dAva.dAham ayam jagat

bhavati_akhila.jantUnAm

yat_antar

tat_bahi: sthitam

.

*Murty.... For all people whatever is inside, the same is the condition
outside.

*VLMitra.... every body sees the same without him, as he sees within
himself.

*SwamiV.... For, what one experiences within, that alone he experiences

outside.

द्यौः क्षमा वायुर् आकाशम् पर्वताः सरितो दिशः ।

dyau: kSamA vAyu:_AkAzam parvatA: sarita:_diza: |

अन्तःकरण.तत्त्वस्य भागा बहिर् इव स्थितः ॥५।५६।३५॥

anta:karaNa.tattvasya bhAgA* bahir_iva sthita: ||5|56|35||

.

dyau: kSamA vAyur AkAzam parvatA: sarito diza:

the heavenly sky,

the patient Earth, the Wind, Space, mountains, rivers, the directions.

anta:karaNa..tattva.sya bhAga.A

bahir.outer. iva.like. sthita.existent/situate. situate as.if outside

.

these are enjoyments of the element of internal cause (Inner Controller)

बहिः इव स्थितः situate as.if outside.

Confer y5056.42a1,2.

*Murty.5 Earth, air, sky, the mid region, rivers, mountains and quarters

are parts of the inside (of one). They appear to be outside.

*SwamiV.35 In fact, the sky, the earth, the air and the space, the

mountains and the rivers are all parts of the inner instrument (mind); they
only appear to be outside.

*VLMitra.35. The external world with all its earthly, watery and airy

bodies, and with all its rocks, rivers and quarters, is the counterpart of
the inner mind, and is situated without it, as it is contained within
itself.

*SwamiV.35 In fact, the sky, the earth, the air and the space, the

mountains and the rivers are all parts of the inner instrument (mind); they
only appear to be outside.

The heavens, and the patient Earth, the Wind, AkAsha Space, mountains,

rivers, directions,..these are all interior enjoyments of

the Anta:.karana Inner.Control, apparently outside.

वट.धाना वट इव यद् अन्तःस्थम् सदात्मनः ।

vaTa.dhAnA vaTa iva yat_anta:stham sadAtmana: |

तद् बहिर् भासते भास्वद् विकासे पुष्प.गन्धवत् ॥५।५६।३६॥

tat_bahir bhAsate bhAsvad vikAse puSpa.gandhavat ||5|56|36||

.

vaTadhAnA vaTa iva

yad anta:stham sadAtmana:

tat_bahir bhAsate bhAsvad

vikAse puSpa.gandhavat.

.

*Murty.6 Whatever is inside the Self, that shines outside. It is like a

banyan tree in its seed. It is like fragrance in a flower.

*VLMitra.36. The big banian tree and the little barley plants, are exact

ectypes of their antitypes in the eternal mind; and they are exhibited out
of it, as they are within it, like the fragrance of flowers diffused in the
air.

*SwamiV. All these exist like the tree in the seed and they are

वटः श्यामो नाम U.1; R.13.53... the Banyan Tree; [the world's largest is

explored in a gallery of photographs at http://www.redbeet.com/pictures/banyan

tree <http://www.redbeet.com/pictures/banyan_tree> ]; [the seat of
dakShinAmurti, <citra.m vaTa.taror mUle vRddha.ziSyA gurur yuvA> ds1.0];

#vaTaka. m/n. a small lump or round mass, ball, globule, pill, round cake
made of pulse fried in oil or butter; m. a particular weight (= 8 Mashas or
2 zaNas)

#bhAsvat bhAs.vat भास्वत् adj. (भ्/आस्.) luminous, splendid, shining RV. &c.
m. the sun, light, brightness Katha1s. &c.

न बहिष्ठम् न च अन्तःस्थम् क्वचित् किम्चन विद्यते ।

na bahiSTha.m na ca_anta:stham kva.cit kiMcana vidyate |

यद् यथा कचितम् चित्त्वात् तत् तथा तत्त्वम् उत्थितम् ॥५।५६।३७॥

yad yathA kacitam cittvAt tat tathA tattvam utthitam ||5|56|37||

.

na bahiSTha.m na ca anta:stham

*not externally nor internally *

kva.cit kiMcana vidyate

*anywhere anyhow is to be known *

yad yathA

*whatever.how *

kacitam cittvAt

*projected thru effective Consciousness *

tat tathA

*thatever.thus *

tattvam utthitam

*That objectivity has arisen*

.

*Murty.7 In fact there is nothing inside or outside. Whatever sparkles in

one due to the nature and principle of mental consciousness, accordingly it
arises and manifests.

*VLMitra.37. There is nothing situated in the inside or the outside of this

world, but they are the casts and copies, as displayed by their patterns in
the great mind of God.

*SwamiV. All these exist like the tree in the seed and they are

Atma.tattva.antara.m bhAti bahiSTva.ina jagattayA |

कर्पूरम् इव गन्धेन संकोचे प्रविकासि च ॥५।५६।३८॥

karpUra.m iva gandhena saMkoce pravikAsi ca ||5|56|38||

.

Atma.tattva.antaram

the Self.Thatness within =

bhAti shines =

bahiSTva.ina jagattayA. wi/ the outerness of the world =

karpUra.m iva gandhena. as camphor with its scent =

saMkoce pravikAsi ca. when compressed and.

as it shrinks and one blossoms as the other shrinks.

*Murty.8 The fundamental principle and nature of Self manifests luminously

externally as world. It is like a small lump of camphor which manifests as
its fragrance outside.

*VLMitra.38. The external world is a display of the essence, contained in

the universal soul; and appears without it from within its concealment,
like the smell of camphor coming out of its casket.

*SwamiV. All these exist like the tree in the seed and they are

externalised like the scent of a flower. Truly, there is nothing either
inside or outside: whatever the consciousness conceives of, in whatever
manner, appears so. Thus the self alone is all this, within and without.

#kas #vikas #vikAsa.: expanding, blossoming, kum. SiS.; opening (of the
mouth or eyes) Pan5cat.; opening (of the heart), cheerfulness, serenity,

S3is3.; growth, Sarvad.; #vikAsabhAj, #vikAsabhRt. expanded, blown Ka1v.

#kas to beam, shine; #vikas to open; #vikAsa opening #pravikas to expand;
#pravikAsa.: expansion.

#kuc #kuJc to bend or curve; #saMkuc to bend together, contract, close
(like a blossom). #saMkoca.: = contraction , shrinking together ,
compression MBh. Ka1v. &c.; shutting up, closing (the eyes), sAh.; §
crouching, cowering, fearful; (#samkocaM>kR, #to become shy or modest#),

Hariv.; restriction, SaMk. sarvad.; #samkocakArin. making contraction;

humble, modest, rAjat.

आत्मा एव स्फुरति स्फारम् जगत्त्वेन अप्य् अहम्तया ।

AtmA_eva sphurati sphAra.m jagattvena_api_ahaMtayA |

बाह्यत्वेन अन्तरत्वेन स च न असन् न सन् विभुः ॥५।५६।३९॥

bAhyatvena_antaratva.ina sa* ca na_asan na san vibhu: ||5|56|39||

.

AtmA_eva sphurati sphAra.m

the Self alone radiates the vastness

jagattva.ina api_ahaMtayA

as.if by "world".ity, by "I"ness

bAhyatva.ina antaratva.ina sa: ca.

and with externality and internality =

na_asan na san

neither being nor nobeing

vibhu:

"I".ness

"world".ity

*Murty.9 Self alone sparkles widely as world outside and as 'I' inside.

Even so the connecting, ruling principle in Both is Self alone.

*VLMitra.39. It is the divine soul, which manifests itself in the form of

the ego and the world also; (the subjective and the objective); and all
what we see externally or think internally, either in and out of us is
unreal, except the real images which are imprinted in the soul.

*SwamiV. All these exist like the tree in the seed and they are

*ABComm.... jagattayA... ||

बहिष्टेन.अन्तरम् बाह्यम् अन्तःस्थेन अन्तर.स्थितम् ।

bahiSTena.antara.m bAhyam anta:sthena antara.sthitam |

यथा.विदितम् आत्मा अयम् स्व.चित्तम् अनुपश्यति ॥५।५६।४०॥

yathA.viditam AtmA_ayam sva.cittam anupazyati ||5|56|40||

.

bahiSTena antara.m

bAhyam anta:sthena

Antara.sthitam

internally situate

yathA.viditam

known so

AtmA_ayam

this self

sva.cittam anupazyati

as its own chitta.Affection is afterseen/projected/followed =

*Murty.40. When Self manifests the inside it is external. When it abides

inside it is internal. Whatever way Self reveals itself, mind aggravates
that revelation (and stresses it).

*VLMitra.40. The soul which is conscious of its innate images, sees the

same in their intellectual appearances within the mind, and in their
external manifestations in the visible creation.

*SwamiV. All these exist like the tree in the seed and they are

externalised like the scent of a flower. Truly, there is nothing either
inside or outside: whatever the consciousness conceives of, in whatever
manner, appears so. Thus the self alone is all this, within and without.

*VA. being outside determines inside, being inside determines outside. That
mind sees that Self as unknown, although it stays inside.

*AS. The soul (AtmA) sees its own mind (sva.cittam anupazyati) as being
outside when observed from outside (i.e. using external sense organs), but
when he sees it from inside, he finds the mind as being inside (as in the
perceptions in a dream state etc.)

स.बाह्य.अभ्यन्तरम् शान्तम् आत्मनो भेदितम् जगत् ।

sa.bAhya.abhyantara.m zAnta.m Atmana:_bheditam jagat |

अहम्त्व.आदि.स्थिते भेदे भूरि.भङ्ग.भयम् तु तत् ॥५।५६।४१॥

aham.tva.Adi.sthite bhede bhUri.bhaGga.bhayam tu tat ||5|56|41||

.

sabAhyAbhyantara.m zAnta.m

*quiet within and without *

Atmana: bheditam

*separate from self *

jagat.*world*

~ahaMtva.*egoity*.Adi*.**beginning.with/&c whin the *

sthita*.**situate/set*.i bheda*.break/division/distinction*.i

~bhUri*.many*.bhaGga*bhaya*.fear*.m tu tat

.

41 Separate from the world, inside and out, the self is at peace; but
separated egoity generates a jungle of fears.

41 When the division between external and internal subsides, Self and world
become the same. When the sense of 'I' remains, the fear about this
division increases immensely.

*VLMitra.41. He who has his internal and external tranquility, and enjoys

his peace of mind, and views the world inseparable from the soul, enjoys
his quiet samádhi everywhere; but he who perceives their difference, and
differentiates his egoism from all others, (that is, who sees his
distinction from other beings),

he is ever subject to be tossed about, as by the rolling waves of the sea.

*SwamiV.41.49 He who is filled with inner delight, who is not swayed by

exultation or sorrow and who performs actions merely with his physical
body, he is established in equanimity. He is pure as the sky, he is free
from desires, his actions are appropriate and spontaneous; and in relation
to exultation and sorrow he behaves as if he is made of wood or clay.

द्यौः क्षमा वायुर् आकाशम् पर्वताः सरितो दिशः ।

dyau: kSamA vAyu:_AkAzam parvatA: sarita:_diza: |

कल्प.आदिर् एव ज्वलितम् सर्वम् आधि.हत.आत्मनः ॥५।५६।४२॥

kalpa.Adi: eva jvalitam sarvam Adhi.hata.Atmana: ||5|56|42||

.

the heavens, and the patient Earth,

the wind, the sky, mountains, rivers, places,

the very ages of time

are all only projections of the thought.stricken=self.

.

** Confer y5056.35a1,2.

*Murty.4.2 For one who is beset with affliction of mind, the division into

elements like air, water, fire, quarters persists feverishly throughout the
aeon.

*VLMitra.42. The soul that is infested by the maladies of this world, sees

the earth, sky, air and water, together with the hills and all things in
them, burning before it as in the conflagration, of the last day of
dissolution (pralaya).

*ABComm. bhUri.bhaGga.bhayam upapAdayati—dyaur iti | tat tat_Adibhir

hatAtmano dyu.kSamAdi sarva vastu tApa.traya.jvAlAjvalitam sat tathAvidha:
kalpAdi: pralayArambhasayama eva sadA sampadyata ity artha: ||5|56|

यस् त्व् आत्म.रतिर् एव अन्तः कुर्वन् कर्म.इन्द्रियैः क्रिया ।

ya:_tu_Atma.rati:_eva_anta: kurvan karma.indriya.s.i: kriyA |

न वशो_हर्ष.शोकाभ्याम् स समाहित उच्यते ॥५।५६।४३॥

na vaza:_harSa.zokAbhyAm sa* samAhita* ucyate ||5|56|43||

.

*one inwardly attached to Self, *

*performing actions normally, *

*without regard to joy or grief *

*is said.to.be <http://said.to.be> in samAdhi*

*. *

yas tu_Atma.ratir eva anta:

*But someone attached to the Self within —*

kurvan karma.indriya.s.i: kriyA

*performing actions with his instrumental organs *

na vazo harSa.zokAbhyAm

*not having.regard.to <http://having.regard.to> delight or grief *

sa: samAhita. ucyate.

*he is said.to.be <http://said.to.be> in samAdhi, a Recollect*

.

*ABComm. san.mAtra Atma.darzane tu karmendriyair vyavahare 'pi

abhimAnAbhAva atra harSa.zoka Adi.vikSepa.lezasya api prasaktir iti sadA
samAdhi.stha.tUlyatA eva phalati ity Azayena Aha—

*Murty.43 One who takes delight in Self, he will never come under the

control of joy or grief even when he is involved in worldly activity. Such
a one is a man of equilibrium (a samahita).

*VLMitra.43. He who performs his work with his organs of action, and has

his soul fixed in its internal meditation; and is not moved by any joy or
grief, is called the dispassionate yogi.

यः सर्व.गतम् आत्मानम् पश्यन् समुपशान्त.धीः ।

ya: sarva.gatam AtmAna.m pazyan samupazAnta.dhI: |

न शोचति ध्यायति वा स समाहित उच्यते ॥५।५६।४४॥

na zocati dhyAyati vA sa* samAhita* ucyate ||5|56|44||

.

ya: sarva.gatam AtmAna.m

*who, see/knowing the all.pervasive Self *

pazyan samupazAnta.dhI:

*is of perfectly quiet thought *

na zocati dhyAyati vA

*does not grieve or fret *

sa samAhita ucyate

*is said.to.be <http://said.to.be> in samAdhi. *

.

*vwv2376/44. He is called one absorbed in the Self, who neither grieves nor
contemplates (anything), perceiving the all.pervading Self and having a
very calm mind.

*Murty.44 One who perceives Self in all with a quiet and calm mind, he will

never grieve nor even think of grief. Such a one is a man of equilibrium (a
samahita).

*VLMitra.44. He who beholds the all pervading soul in his own self, and by

remaining unruffled in his mind, doth never grieve at nor thinks about any
thing; is styled the unimpassioned yogi.

*vwv.2376. He is called one absorbed in the Self, who neither grieves for
nor contemplates (anything), perceiving the all.pervading Self and having a
very calm mind.

One who, knowing the all.pervasive Self, is of quite quiet thought,

not giving thought to any grief, is said.to.be in samAdhi.

स पूर्व.अपर.पर्यन्ताम् यः पश्यन् जागतीम् गतिम् ।

sa: pUrva.apara.paryantAm ya: pazyan_jAgatIm gatim |

दृष्टिषु एतासु हसति स समाहित उच्यते ॥५।५६।४५॥

dRSTiSu_etAsu hasati sa: samAhita* ucyate ||5|56|45||

.

sas pUrva.apara=paryanta.am yas pazyat jAgatI.m gati.m *in these * dRSTi
*.sight/view/visions*.Su etAsu hasat*i sas.*he/it* samAhita
*.composed/gathered* ucyate*.is.said.to.be/called
<http://is.said.to.be/called>*.

.

hasat*i

who see/knowing

the prior and consequent movements of the world the waking state

laughing.at these perceptions

is said.to.be in samAdhi

.

*Murty.45 He is a 'samahita' who laughs (indulgently) at one who can not

perecive and understand the prologue and epilogue of the movements of this
world.

*VLMitra.45. Who looks calmly into the course of the world, as it has

passed or is present before him, and sits still smiling at its
vicissitudes, that man is named the unpassionate yogi.

One who, seeing the prior and

consequent movements of the world,

and laughs.at all these perceptions,

is said.to.be in samAdhi.

समे परे ऽपि न अहम्ता न जगज्.जन्मनो मयि ।

same pare_*pi na_ahaMtA na jagat.janmana:_mayi |

वीचि.वृन्देष्व् इव आतप्ता न आकाशे फल.धातवः ॥५।५६।४६॥

vIci.vRnda.iSu_iva_AtaptA: na_AkAze phala.dhAtava: ||5|56|46||

.

same pare api na ahaMtA. the state of "I" is not equal nor other =

na jagat.janmana:

mayi

vIci.vRnda.iSu iva AtaptA:

na AkAze

phala.dhAtava:.

*Murty.4.6 In him there is na:_amine or theirs', na:_aIness'. In him there

is no birth of a world. It is like bright waves appearing in a hot
atmosphere.

*VLMitra.46. Because these changing phenomena, do not appertain to

unchanging spirit of God, nor do they participate with my own egoism, (i.
e. they are no parts, of God or myself); they but resemble the glittering
atoms of gold in the bright sun.shine which do not exist in the sky.

*VA. In him, there is no ego, no world, no birth, no “mine”, like
glistening appearing on many waves does not touch the space.
*AS. Being comparable to the the ultimate, (brahma or para), I don't have
any feeling of be being born in this world (jagat+janmana: ahaMtA); just as
in the hot objects apparently floating on waves are not really in the sky
(they just appear to be there). The image of these objects is not well
described, but described by AB as a phenomenon in the zarad sky.

यस्य अन्तरस्थित.अहम्त्वम् न विभाग.आदि नो मनः ।

yasya_antarasthita.ahaMtvam na vibhAga.Adi no* mana: |

न चेतन.अचेतनत्वे सो ऽस्ति न अस्ति इतरो जनः ॥५।५६।४७॥

na cetana.acetanatve sa:_asti na_asti_itara:_jana: ||5|56|47||

.

yasya antarasthita.ahaMtva.m na.not vibhAga.Adi.beginning.with/&c.

no*.not.at.all\@us. mana:Mind. na.not
cetana.Sentience.a.non/without.cetana.sentience/Affectation.tva..ity.e

sa:.that.he. asti.existing. na.not asti.existing itara.:_jana.people.

*Murty.4.7 He is the only one who (is said to) exist, who has no conscious

or unconscious states, who has no such divisions as mind and external and
internal states (phenomena), not others.

*VLMitra.47. He who has no sense of egoism or tuism in himself, nor the

distinction of things in his mind, as of the sensible and insensible ones;
is the one that truly exists, and not the other who thinks otherwise. (So
says the Sruti:—The one alike in all is the All, and not the other, who is
unlike every thing.

व्योम.स्वच्छो_बहिष्ठ.ईहाम् सम्यग् आचरति इह यः ।

vyoma.svaccha:_bahiSTha.IhAm saMyak_Acarati_iha ya: |

हर्षामर्ष.विकारेषु काष्ठ.लोष्त.समः शमः ॥५।५६।४८॥

harSAmarSa.vikAra.iSu kASTha.loSta.sama: zama: ||5|56|48||

.

vyoma.svaccha:. sky.clear =

bahiSTha.IhA.m

saMyak Acarati iha.here.in.this.world

ya:.who.. whoever explores this world =

harSAmarSa.delight/dismay.vikAra.transformation/change.eSu.in. in its

happy.distressful transformations =

kASTha.wood/block.loSTa.clay/lump.sama.same/equal:. a block of wood & a
clod of clay the Same =

zama.Quiet.

*Murty.4.8 He is the one who can be said to be divinely quiet, calm and

peaceful, who is as pure as sky, who looks at stone and wood as same and
who acts in the world in a holistic and integral manner without any
distortions or deformations.

*VLMitra.48. He who conducts all his affairs with ease, by his remaining as

the intangible and translucent air about him, and who remains as insensible
of his joy and sorrow, as a block of wood or stone, is the man that is
called the sedate and quiet.

#harSAmarSa

आत्मवत् सर्व.भूतानि पर.द्रव्याणि लोष्टवत् ।

Atmavat sarva.bhUtAni para.dravyANi loSTavat |

स्वभावाद् एव न भयाद् यः पश्यति स पश्यति ॥५।५६।४९॥

svabhAvAt_eva na bhayAt_ya: pazyati sa* pazyati ||5|56|49||

.

Atmavat यः पश्यत्य् आत्मवत् one who sees as Self =

sarva.bhUtAni सर्वभूतानि all beings, =

para.dravyANi loSTavat पर.द्रव्याणि लोष्टवत् and other things as worthless
lumps, =

svabhAvAt_eva स्वभावाdeव out.of his own.being nature, =

na bhayAt न भयाद् not out.of fear, =

ya: pazyati. who sees =

sa pazyati स पश्यति he (truly) sees.

.

*Murty.4.9 He alone perceives who by dint of his nature, and not out of

fear other things as a lump of earth and regards all beings as he regards
himself.

*VLMitra.49. He who of his own nature and not through fear, looks on all

beings as himself, and accounts the goods of others as worthless stones; is
the man that sees them in their true light.

*SwamiV.41.49 He who is filled with inner delight, who is not swayed by

exultation or sorrow and who performs actions merely with his physical
body, he is established in equanimity.

*jd. Atmavat यः पश्यत्य् आत्मवत् one who sees as Self = sarva.bhUtAni
सर्वभूतानि all beings, = para.dravyANi loSTavat पर.द्रव्याणि लोष्टवत् and
other things as worthless lumps, = svabhAvAt_eva स्वभावाdeव out.of his

own.being nature, = na bhayAt न भयाद् not out.of fear, = ya: pazyati. who

sees = sa* pazyati स पश्यति he (truly) sees.

अर्हो ऽतनुस् तनुर् वा अपि न असद्.रूपेण चेत्यते ।

arha:_atanu:_tanu:_vA_api na_a.sat.rUpeNa cetyate |

सद्.रूपो न अनुभूतो ऽज्ञे न ज्ञेन एव न तत्तया ॥५।५६।५०॥

sad.rUpa:_na_anubhUta:_ajJe na jJena_eva na tattayA ||5|56|50||

.

arha:.*a seeker* a.tanu: tanu: vA_api. *whether not.thin or thin*. na.*not*
*by/with* asad.*unreal*.rUpa.*form*.eNa cetyate.*is.considered*. *not with
un.real.form is it considered + *sad.*real.*rUpa.*form*: na.*not* anubhUta
*.*:. *is not experienced.* a.jJe. *in the non.Knower.* na.*not* *by/with*
jJena *the Knower* eva.*only/indeed*. na.*not* tattayA *by/with* *the
Thatness*

*. *

*Murty.50 A seeker of material things does not consider neither big nor

small things as non existent. This ignorance is due to lack of experience
of the really existent one. Only a jnani can understand reality.

*VLMitra.50. No object whether great or small, is slighted as a trifle by

the polished or foolish, they value all things, but do not perceive in
their hearts, the Reality that abides in them like the wise. (Fools look
into the forms of things, but the wise look in their in being[.in.being]).

*SwamiV.50 He is at peace, he sees all as his own self, he considers

others' possessions as dirt naturally and not through fear: he alone sees
the truth. The ignorant man does not realise the unreality of the objects
(big or small), because he has not realised the reality.

*arha:.*a seeker* a.tanu: tanu: vA_api. *whether not.thin or thin*. na.*not*
*by/with* asad.*unreal*.rUpa.*form*.eNa cetyate.*is.considered*. *not with
un.real.form is it considered + *sad.*real.*rUpa.*form*: na.*not* anubhUta
*.*:. *is not experienced.* a.jJe. *in the non.Knower.* na.*not* *by/with*
jJena *the Knower* eva.*only/indeed*. na.*not* tattayA *by/with* *the
Thatness*

ईदृश.आशय.सम्पन्नो_महासत्त्व.पदम् गतः ।

IdRza.Azaya.sampanna:_mahA.sattva.pada.m gata: |

तिष्ठतु उदेतु वा यातु मृतिम् एतु न तत्.स्थितिम् ॥५।५६।५१॥

tiSThatu_udetu vA yAtu mRtim etu na tat.sthitim ||5|56|51||

.

IdRza.*such.a.way*.Azaya.*resting.place/abode/seat of feelings and thotts*
.sampanna.*thriving/endowed* mahA*.great.*sattva.*Being.So*.*ity. to *pada.
*condition.m* gata*.having.gone.to <http://having.gone.to>. *+
tiSThatu.*let.him.remain.
*udetu*.let.him.arise. *vA.*or/else to*. mRti*.dying/death.**m *etu
*.ket.him.go.* na.*not* tat.*it/he/that*.sthiti.*state/situation/condition*

*. *

such.a place/abode.thriving/endowed.:. having come.to the state of great
reality let.him.remain or let there arise dying/death let.him not go.to
thatstate/situation.m.

*vwv.2377.82/51.56. Let one endowed with such a mind and gone to the
position (or state) of great excellence (which is the Supreme Reality),
stay or rise, proceed toward death or not attain to that state. Let him
live in his own house abounding in excellent enjoyments and full of people
or in a very huge forest with its precincts abandoned by all enjoyments.
Let him dance with unrestrained passion eagerly engaged in drinking or,
completely giving up all association (or attachment), come evenly to a
mountain. Let him anoint his body with sandal, fragrant aloe and camphor or
fall into fire having an expanse of dense flames. Let him do a very great
sin or abundant virtuous acts. Let him arrive at death today or after a
multitude of universal destructions (or aeons)....

.51.56. Whoever is endowed with the above perception attains the highest

state of equilibrium, light and great poise (mahasattwa). He lives without
worrying about death and birth. It does not matter to him whether he lives
among hordes of people prosperrosly endowed or in a forest devoid of all
comforts. He may get intoxicated with the rush of cupid into him. He may
dance in utter drunkenness. He may renounce everything and take residence
on a hill. He may smear his body with all kinds unguents. He may jump into
rousing flames. He may sin uninhibitedly. He may be extremely virtuous. He
may die now or at the end of a acon; a jnani will never be touched by
anything that he does, no corruption or guilt accrues to him. He will
remain (himself) like gold which is dipped in mud.

*VLMitra.51. One possessed of such indifference and equality of his

mind, attains to his highest perfection; and is quite unconcerned

with regard to his rise and fall, and about his life and death,[..]

*SwamiV.51.62 He who has attained the state of pure being is never sullied,

whether he lives or dies, at home or elsewhere, in luxury or mendicancy,
whether he enjoys and dances, or he renounces everything and isolates
himself on a mountain, whether he wears expensive creams and scents or he
wears matted locks or falls into the fire, whether he commits sins or
performs virtuous deeds, whether he dies or lives till the end of the
world.cycle. For he does nothing. It is only the conditioned mind that is
tainted, because of its ego.sense and the notions attached to it. When all
notions have ceased and wisdom has arisen, the impurities of the mind are
removed, naturally.

* IdRza.such.a.way.Azaya.place/abode.sampanna.thriving/endowed.:
mahA.great.sat.So/real.tva..ity.pada.state/condition.m gata.hvg.gone:.
tiSThatu.let.him.remain. udetu.let.him.arise. vA.or.else.
mRti.dying/death.m etu.ket.him.go. na.not
tat.that.one.sthiti.state/situation.m.

वसतु उत्तम.भोग.आढ्ये स्व.गृहे वा जन.आकुले ।

vasatu_uttama.bhoga.ADhye sva.gRhe vA jana.Akule |

सर्व.भोग.उज्झिताभोगे सु.महत्य् अथवा वने ॥५।५६।५२॥

sarva.bhoga.ujjhitÂbhoge su.mahati_athavA vane ||5|56|52||

.

vasatu.*let.him.dwell. *uttama.bhoga.ADhye *in the most pleasurable place*.
sva.gRhe vA jana.Akule.* in privacy or in a crowd.*

sarva.all.bhoga.pleasure *& *ujjita.abhoge displeasures abandoned

or else in a great forest

.

*VLMitra. He is quite unconcerned with any thing, whether he is situated

amidst the luxuries at his home, and the superfluities of the world, or
when he is bereft of all his possessions and enjoyments, and is exposed in
a dreary and deep solitude:

*vwv.2377.82/51.56. Let one endowed with such a mind and gone to the
position (or state) of great excellence (which is the Supreme Reality),
stay or rise, proceed toward death or not attain to that state. Let him
live in his own house abounding in excellent enjoyments and full of people
or in a very huge forest with its precincts abandoned by all enjoyments.
Let him dance with unrestrained passion eagerly engaged in drinking or,
completely giving up all association (or attachment), come evenly to a
mountain. Let him anoint his body with sandal, fragrant aloe and camphor or
fall into fire having an expanse of dense flames. Let him do a very great
sin or abundant virtuous acts. Let him arrive at death today or after a
multitude of universal destructions (or aeons)....

उद्दाम.मन्मथम् पान.तत्परो वा अपि नृत्यतु ।

uddAma.manmatham pAna.tatpara:_vA_api nRtyatu |

सर्व.सङ्ग=परित्यागी समम् आयातु वा गिरौ ॥५।५६।५३॥

sarva.saGga=parityAgI samam AyAtu vA girau ||5|56|53||

.

uddAma.manmatham

pAna.tatpara: vA_api

nRtyatu

let him dance

sarva.saGga=parityAgI

samam AyAtu vA girau

.

*VLMitra.53. Whether indulging in voluptuousness or bacchanal revelry, or

remaining retired from society and observing his taciturnity; (it is all
equal to him, if he is but indifferent about them).

*vwv. Let him dance with unrestrained passion eagerly engaged in drinking
or, completely giving up all association (or attachment), come evenly to a
mountain.

चन्दन.अगुरुक.पूरैर् वपुर् वा परिलिम्पतु ।

candana.aguruka.pUrai:_vapu:_vA pari.limpatu |

ज्वाला.जटिल.विस्तारे नि.पतत्व् अथवा अनले ॥५।५६।५४॥

jvAlA.jaTila.vistAre ni.patatu_athavA_anale ||5|56|54||

.

candana.aguruka.pUrair vapur vA pari.limpatu = jvAlA.jaTila.vistAre
ni.patatv athavA_anale.

.

*vwv.2377.82/51.56. Let one endowed with such a mind and gone to the
position (or state) of great excellence (which is the Supreme Reality),
stay or rise, proceed toward death or not attain to that state. Let him
live in his own house abounding in excellent enjoyments and full of people
or in a very huge forest with its precincts abandoned by all enjoyments.
Let him dance with unrestrained passion eagerly engaged in drinking or,
completely giving up all association (or attachment), come evenly to a
mountain. Let him anoint his body with sandal, fragrant aloe and camphor or
fall into fire having an expanse of dense flames. Let him do a very great
sin or abundant virtuous acts. Let him arrive at death today or after a
multitude of universal destructions (or aeons)....

*VLMitra.54. Whether he anoints his body with sandal paste or agalochum, or

besmears it with powdered camphor; or whether he rubs his person with
ashes, or casts himself into the flames; (it is all the same to him, with
his non.chalance of them).

पापम् करोतु सुमहद् बहुलम् पुण्यम् एव च ।

pApa.m karotu sumahat_bahulam puNyam eva ca |

अद्य वा मृतिम् आयातु कल्पान्त.निचयेन वा ॥५।५६।५५॥

adya vA mRtim AyAtu kalpAnta.nicayena vA ||5|56|55||

.

pApa.m karotu sumahat bahula.abounding.m puNya.m eva.indeed/only ca.too.

adya.now. or.else mRti.m AyAtu kalpAnta.Doomsday.nicaya.collection/

heap.ena.by/with or.else

.

*vwv.2377.82/51.56. Let one endowed with such a mind and gone to the
position (or state) of great excellence (which is the Supreme Reality),
stay or rise, proceed toward death or not attain to that state. Let him
live in his own house abounding in excellent enjoyments and full of people
or in a very huge forest with its precincts abandoned by all enjoyments.
Let him dance with unrestrained passion eagerly engaged in drinking or,
completely giving up all association (or attachment), come evenly to a
mountain. Let him anoint his body with sandal, fragrant aloe and camphor or
fall into fire having an expanse of dense flames. Let him do a very great
sin or abundant virtuous acts. Let him arrive at death today or after a
multitude of universal destructions (or aeons)....

*VLMitra.55. Whether drowned in sinfulness, or marked by his

meritoriousness;

whether he dies this day or lives for a kalpa.age: (it is all the same to
the indifferent).

न असौ किम्चिन् न तत् किम्चित्.कृतम् तेन महात्मना ।

na_asau ki*Mc*it_na tat ki*Mc*it.k*Rta.m *tena mahAtmanA |

न असौ कलङ्कम् आप्नोति हेम पङ्क.गतम् यथा ॥५।५६।५६॥

na_asau kala*Gka.m *Apnoti hema paGka.gatam yathA ||5|56|56||

.

na asau kiMcit na tat kiMcit.kRta.m tena mahA.AtmanA = na asau kalaGka.m
Apnoti hema paGka.gata.m yathA

.

*vwv.2377.82/51.56.... He does not become anything nor that is done even a

little by that great soul. He does not obtain any stain (thereby), like
gold situated in mud.

*VLMitra.56. The man of indifference is nothing in himself, and therefore

his doings are no acts of his own. He is not polluted by impurity, as the
pure gold is not sullied by dirt or dust.

संवित्.पुरुष.शब्दार्थैः स कलिङ्ग.एकः कलङ्क्यते ।

saMvit.puruSa.zabdArtha.s.i: sa: kaliGga.eka: kalaGkyate |

अहम्.त्वम् वासना.रूपैः शुक्तिकार.जन.उपमै: ॥५।५६।५७॥

aham.tvam vAsanA.rUpa.s.i: zuktikAra.jana.upama.s.i: ||5|56|57||

.

saMvit.puruSa.zabdArth*a.s.i: *

sa kaliGga.eka: kalaGkyate

aham.tvam

vAsanA.rUp*a.s.i: *

zuktikAra.jana.upamai:.

.

*Murty.5.7 'Samvit purusha' implies that he is with impurities. 'I and you'

feelings pollute such a person assuming the shape of vasanas. It is like a
pearl looking like silver.

*VLMitra.57. It is the wrong application of the words consciousness.samvit,

and soul (purusha), to I and thou (or the subjective and objective), which
has led the ignorant to the blunder (of duality), as the silvery shell of
cockles, misleads men to the error of silver.

समस्त.वस्तु.प्रशमात् सम्यग्.ज्ञानाद् यथास्थितेः ।

samasta.vastu.prazamAt saMyak.jJAnAt_yathAsthite: |

स्वभावस्य उपशान्तो ऽन्तः कलङ्को ऽसत्तया स्वतः ॥५।५६।५८॥

svabhAvasya upazAnta:_anta: kalaGka:_asattayA svata: ||5|56|58||

.

from/thru samasta.total.vastu.substantial.prazama.At

from/thru saMyag.jJAna.Wisdom/Knowledge.At

yathAsthitam.as.it.is.e:

of/for svabhAva.own.nature.asya. upazAnta.:.anta:.within/after.

kalaGka.stain/blame. by/with asat.not.So/unreal.tA.ness.ayA svata:.

.

*Murty.5.8 When all object sense subsides, one gets established in integral

knowledge. Then all impurities die away (by compulsion of nonexistence) by
themselves.

*VLMitra.58. The knowledge of the extinction of all existence (in the

Supreme Spirit), is the only cure for this blunder of one's entity, and the
only means to the peace of his mind.

अहम्त्व.वासना.अनर्थ.प्रसूतेः संविद् आत्मनः ।

aham.tva.vAsanA.an.artha.prasUte: saMvit_Atmana: |

पुरुषस्य विचित्राणि सुख.दुःखानि जन्मनि ॥५।५६।५९॥

puruSasya vicitrANi sukha.du:khAni janmani ||5|56|59||

.

aham*tva.vAsanA.an.artha.prasUte:.

of the Egoity.Track the worthless nurture =

saMvidA Atmana:. thru Awareness of Self =

puruSasya. for a Person =

vicitrANi sukha.du:khAni janmani. various pleasure/painful births.

*jd. both m. and vlm. read <ahaMtva> as aham.tvam, "I & you".

I read aham.tva, "the effective 'I', and aham.tA, "the affective 'I'",

Egoity and 'I'ness.

*Murty.5.9 The detestable 'I and you' sense arises in a man with relative

understanding. Then a variety of sorrows and joys take birth in him.

*VLMitra.59. The error of egoism and tuism of the conscious soul, which is

the source of its vain desires, causes the variety of the weal and woe of
mankind in their repeated births.

रज्ज्वाम् सर्प.भ्रमे शान्ते ऽहिर् न इति निर्वृतिर् यथा ।

rajjvAm sarpa.bhrame zAnte_*hi:_na_iti nirvRti:_yathA |

अहम्त्व.भाव.संशान्तौ तथा अन्तः समता नता ॥५।५६।६०॥

ahaMtva.bhAva.saMzAntau tathA_anta: samatA natA ||5|56|60||

.

in the rope the delusive serpent is still

"no snake"

iti nirvRtir yathA

aham.tva.bhAva.saMzAntau

when the feeling of Egoity is quiet

tathA_anta: samatA natA.

*Murty.6.0 When the illusion of serpent in a rope subsides, peace comes to

a person. Similarly when the sense of 'I and you' subsides, equilibrium
gets established in a person.

*VLMitra.60. As the removal of the fallacy of the snake in the rope, gives

peace to the mind of there being no snake therein; so the subsidence of
egoism in the soul, brings peace and tranquility to the mind.

#nam. #nata. bent, curved, rounded; bowing before (gen. or acc.); sunk,
depressed; cerebralized +

#vR. #nirvRti.f.. extinction, tranquillity, happiness, bliss; poss. {.mant}.

#vRt. #nirvRtti f. originating, development, growth, completion,
termination mn
<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#Mn>
http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html
- MBh <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#MBh>

(often written for nivRtti, or nirvRti)

यत् करोति यद् अश्नाति यद् ददाति जुहोति वा ।

yat karoti yat_aznAti yat_dadAti juhoti vA |

न तज्ज्ञस्य न तत्र ज्ञो_मा करोतु करोतु वा ॥५।५६।६१॥

na tat.jJasya na tatra jJa:_mA karotu karotu vA ||5|56|61

.

what he does

what he eats

what he gives

or sacrifices

are not the That.Knower's

:

there's no Knower there

whatever he does

or does not do

.

yat karoti yat aznAti yat dadAti juhoti vA

na tat.jJasya na tatra jJa: mA karotu karotu vA

.

*VLMitra.61. He that is conscious of his inward soul, and unconscious of

all he does, eats, drinks; and of his going to others, and offering his
sacrifice; is free from the results of his actsh and it is the same to him,
whether he does them or not.

कर्मणा अस्ति न तस्य अर्थो न अर्थस् तस्य अस्त्य् अकर्मणा ।

karmaNA_asti na tasya_artha:_na_artha:_tasya_asti_a.karmaNA |

यथा.स्वभाव.अवगमात् स आत्मन्य् एव संस्थितः ॥५।५६।६२॥

yathA.svabhAva.avagamAt sa* Atmani_eva saMsthita: ||5|56|62||

.

karmaNA

asti na tasya artha:

na artha: tasya asti

a.karmaNA

yathA.svabhAva.avagamAt

sa: Atmani eva saMsthita:.

*Murty.. Such a jnani has no use for action or inaction, Always he abides
in his own Self.

*VLMitra.62. He who slides from outward nature, and abides in his inward

soul; is released from all external actions, and the good and evil
resulting therefrom.

*SwamiV.51.62 He who has attained the state of pure being is never sullied,

whether he lives or dies, at home or elsewhere, in luxury or mendicancy,
whether he enjoys and dances, or he renounces everything and isolates
himself on a mountain, whether he wears expensive creams and scents or he
wears matted locks or falls into the fire, whether he commits sins or
performs virtuous deeds, whether he dies or lives till the end of the
world.cycle. For he does nothing. It is only the conditioned mind that is
tainted, because of its ego.sense and the notions attached to it. When all
notions have ceased and wisdom has arisen, the impurities of the mind are
removed, naturally.

इच्छास् ततः समुद्यन्ति न मञ्जर्य इव उपलात् ।

icchA:_tata: sam.udyanti na maJjarya* iva_upalAt |

याश् चोद्यन्ति च ताः सर्वाः स एव अप्स्व् इव वीचयः ॥५।५६।६३॥

yA:_codyanti ca tA: sarvA: sa: eva_apsu_iva vIcaya: ||5|56|63||

.

icchA.*wishing/desire.*. samudyan.ti.*are.engaged.in/ready.to
<http://are.engaged.in/ready.to>.*. na.*not*. maJjari.ya:.
*blossom/cluster.s.* iva.*like/as.if* *from/thru* upala*.stone(opal)*.At.
yAs*.they.who*. ca.*also/and* udyanti*.strive/persevering..* ca.*also/and*
tAs.*those.ones.*. sas*.it/he.* eva.*only/indeed*. apsu*.in.waters *
*iva.like/as.if* vIci*.wave*.s.aya:

.

*Murty. A creeper cannot emerge out of a stone. Similarly desire will not

arise in a 'jnani'. If any such thing arises, it will be of his own form
like a wave being water alone (from which it springs).

*VLMitra.63. No wish stirs in such unraffled[.unruffled] soul, in the same

manner

as no germ sprouts forth from the bosom of a stone; and such desires as
ever rise in it, are as the waves of the sea, rising and falling in the
same element.

*SwamiV.63.64 The enlightened sage stands to gain nothing by either doing

anything or by not doing anything. Even as a tree does not spring from a
stone, desires do not appear in the life of a sage. Should they arise at
times, they instantly vanish like writings on water. The sage and the
entire universe are non.different from each other.

*ABComm. icchA: tata: samudyanti na maJjarya: iva upalAt yA: ca udyanti ca

tA: sarvA: sa* eva apsu iva vIcaya: ||

* Icchâ.Wishing/desires. tatas.therefore/@that:. <tatas.therefore/@that:->
samudyanti.are.engaged.in/ready.to. na.not.maJjarya:.blossom/cluster.s.
iva.like. from/thru rock/stone.At. yA:.who.s. ca.too.
udyanti.strive/persevering. ca.too. tA:.they. sarva.all.A:.s. sa:.that.he.
eva.indeed/only. apsu.in.waters. iva.like. vIci.aberration/wave.aya:.s.

*icchA.*wishing/desire.*. samudyan.ti.*are.engaged.in/ready.to
<http://are.engaged.in/ready.to>.*. na.*not*. maJjari.ya:.
*blossom/cluster.s.* iva.*like/as.if* *from/thru* upala*.stone(opal)*.At.
yAs*.they.who*. ca.*also/and* udyanti*.strive/persevering..* ca.*also/and*
tAs.*those.ones.*. sas*.it/he.* eva.*only/indeed*. apsu*.in.waters *
*iva.like/as.if* vIci*.wave*.s.aya:

सकलम् इदम् असाव् असौ च सर्वम्

sakalam *idam *asau_asau ca sarvam

जगद् अखिलम् न विभागिता अत्र काचित् ।

jagat_akhilam na vibhAgitA_atra kA.cit |

परम.पुरुष.पावन.एक.रूपी

parama.puruSa.pAvana.eka.rUpI

स सद् इति तत्_सद् अकिम्.चिद् एव न असौ ॥५।५६।६४॥

sa* sad_iti tat_sat_aki*Mc*it_eva na_asau ||5|56|64||

.

sakalam.*entire/ly* idam.*this.there* asau.*that.yonder* asau.*that.yonder*
ca.*also/and* sarvam.*all/entirely* jagat.going\*world* akhilam.*entirely*/
*totally*. na.*not* vibhAgita.*dividing/sharing*.A*.* atra.
*here/in.this.place* kAcit*.who/whatever*.f.. + parama.*highest/supreme*
.puruSa*.person*.pavana.*wind*.eka.*one/single*.rUpI.*formation*. sas
*.it/he.* sat.*Being.So* iti.*so/as* tat.*it/he/that *sat.*Being.So*.

a..*non*.kimcit.*anything/whatever* eva.*only/indeed* na.*not* asau.
*that.yonder*

.

*Murty.6.4 This entire world is He. The world is His form. There is no

division whatsoever between the two. He is the perfect person, an
embodiment of purity. He exists. There is nothing that exists that is not
he.

*VLMitra. 64. All this is Himself, and He is the whole of this universe,

without any partition or duality in Him. He is one with the holy and
Supreme soul, and the only entity called the Id est tatsat. (He is no
unreality, but as real as the true Reality).

*SwamiV.63.64 The enlightened sage stands to gain nothing by either doing

* sakalam.*entire/ly* idam.*this.there* asau.*that.yonder* asau.
*that.yonder* ca.*also/and* sarvam.*all/entirely* jagat.going\*world*
akhilam.*entirely*/*totally*. na.*not* vibhAgita.*dividing/sharing*.A*.*
atra.*here/in.this.place* kAcit*.who/whatever*.f.. + parama.
*highest/supreme*.puruSa*.person*.pavana.*wind*.eka.*one/single*.rUpI.
*formation*. sas*.it/he.* sat.*Being.So* iti.*so/as* tat.*it/he/that *sat.
*Being.So*.

a..*non*.kimcit.*anything/whatever* eva.*only/indeed* na.*not* asau.
*that.yonder*

*fm5057 *

DN5056 THE INS & OUTS 2.my01.02

सर्ग ५.५६

वसिष्ठ उवाच ।

vasiSTha* uvAca |

क्रमेण अनेन विहरन् विचार्य आत्मानम् आत्मना ।

krameNa_anena viharan vicArya_AtmAnam AtmanA |

विश्रान्तिम् एहि वितते पदे पद्म.दल.ईक्षण ॥५।५६।१॥

vizrAntim ehi vitate pade padma.dala.IkSaNa ||5|56|1||

शास्त्र.अर्थ.गुरु.चेतोभिस् तावत् तावद् विचार्यते ।

zAstra.artha.guru.cetobhi:_tAvat tAvat_vicAryate |

सर्व.दृश्य.क्षय.अभ्यासाद् यावद् आसाद्यते पदम् ॥५।५६।२॥

sarva.dRzya.kSaya.abhyAsAt_yAvat_AsAdyate padam ||5|56|2||

वैराग्य.अभ्यास.शास्त्र.अर्थ.प्रज्ञा.गुरु.मय.क्रमैः ।

vairAgya.abhyAsa.zAstra.artha.prajJA.guru.maya.kramai: |

पदम् आसाद्यते पुण्यम् प्रज्ञया एव एकया अथवा ॥५।५६।३॥

padam AsAdyate puNyam prajJayA_eva_ekayA_athavA ||5|56|3||

सम्प्रबोधवती तीक्ष्णा कलङ्क.रहिता मतिः ।

samprabodhavatI tIkSNA kalaGka.rahitA mati: |

tat_asya_unmatta.vRtta.m tat samam buddha.samAdhitA ||5|56|11||

व्यवहारी प्रबुद्धो यः प्रबुद्धो यो वने स्थितः ।

vyavahArI prabuddha:_ya: prabuddha:_ya:_vane sthita: |

द्वाव् एतौ सुसमौ नूनम् असंदेहम् पदम् गतौ ॥५।५६।१२॥

vyutthitam citta.m abhyeti bhramasya_anta: suSuptatAm |

bhavati_akhila.jantu.unAm yat_anta:_tat_bahi: sthitam ||5|56|34||

द्यौः क्षमा वायुर् आकाशम् पर्वताः सरितो दिशः ।

dyau: kSamA vAyu:_AkAzam parvatA: sarita:_diza: |

अन्तःकरण.तत्त्वस्य भागा बहिर् इव स्थितः ॥५।५६।३५॥

anta:karaNa.tattvasya bhAgA* bahir_iva sthita: ||5|56|35||

वट.धाना वट इव यद् अन्तःस्थम् सदात्मनः ।

vaTa.dhAnA vaTa iva yat_anta:stham sadAtmana: |

तद् बहिर् भासते भास्वद् विकासे पुष्प.गन्धवत् ॥५।५६।३६॥

tat_bahir bhAsate bhAsvad vikAse puSpa.gandhavat ||5|56|36||

न बहिष्ठम् न च अन्तःस्थम् क्वचित् किम्चन विद्यते ।

na bahiSTham na ca_anta:stham kva.cit kim.cana vidyate |

यद् यथा कचितम् चित्त्वात् तत् तथा तत्त्वम् उत्थितम् ॥५।५६।३७॥

yad yathA kacitam cittvAt tat tathA tattvam utthitam ||5|56|37||

आत्म.तत्त्व.अन्तरम् भाति बहिष्ट्वेन जगत्तया ।

Atma.tattva.antaram bhAti bahiSTvena jagattayA |

कर्पूरम् इव गन्धेन संकोचे प्रविकासि च ॥५।५६।३८॥

karpUram iva gandhena saMkoce pravikAsi ca ||5|56|38||

आत्मा एव स्फुरति स्फारम् जगत्त्वेन अप्य् अहम्तया ।

AtmA_eva sphurati sphAram jagattvena_api_ahamtayA |

बाह्यत्वेन अन्तरत्वेन स च न असन् न सन् विभुः ॥५।५६।३९॥

bAhyatvena_antaratvena sa* ca na_asan na san vibhu: ||5|56|39||

बहिष्टेन.अन्तरम् बाह्यम् अन्त:स्थेन अन्तर.स्थितम् ।

bahiSTena.antaram bAhyam anta:sthena antara.sthitam |

यथा.विदितम् आत्मा अयम् स्व.चित्तम् अनुपश्यति ॥५।५६।४०॥

yathA.viditam AtmA_ayam sva.citta.m anupazyati ||5|56|40||

vyoma.svaccha:_bahiSTha.IhAm saMyak_Acarati_iha ya: |

samasta.vastu.prazamAt saMyak.jJAnAt_yathAsthite: |

*http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

On Sun, May 2, 2021 at 5:30 PM Jiva Das <das....@gmail.com> wrote:

>
>
> FM.5.56 THE INS & OUTS 2.my01.02
>
>
> https://www.dropbox.com/s/zk9s3u9txburzos/fm5056%202.my01.02%20The%20INS%20%26%20OUTS%20.z64.docx?dl=0

> <https://www.dropbox.com/s/zk9s3u9txburzos/fm5056%202.my01-02%20The%20INS%20%26%20OUTS%20.z64.docx?dl=0>
>
>
>
>
>
> *o*ॐ*m*
>
>
>
> FM.5.56
>
>
>
> *THE INS & OUTS*
>
>
>
> *VASISHTHA THE PLENTIFUL** said—*

>
>
>
> क्रमेण अनेन विहरन् विचार्य आत्मानम् आत्मना ।
>
> krameNa_anena viharan vicArya_AtmAnam AtmanA |
>
> विश्रान्तिम् एहि वितते पदे पद्म.दल.ईक्षण ॥५।५६।१॥
>
> vizrAntim ehi vitate pade padma.dala.IkSaNa ||5|56|1||
>
> .
>

> *by/with the* krama.*order/process*.ena anena*.w.this* viharan
>
> vicArya.*hvg.enquired/investigated* . AtmAnam.x . AtmanA.by/with.Self .

>
> to vizrAnti.repose.m ehi.x . vitate.x, .
>
> pada.state/condition.in/wn . padma.lotus.dala.x.IkSaNa.x .
>
> .
>

> *By following this pleasing course of Enquiry into the Self *
>
> *by yourSelf *
>
> *you come at last Lotus.Petal=Eyed to the expanded state of *
>
> *Vishrânti.Repose*

>
> . .
>
> क्रमेNAनेन विहरन् Following this pleasing course विचार्य आत्मानmAत्मना w/
> Enquiry by neSelf into the Self विश्रान्तिmeहि one comes to VishrAnti
> Repose वितते पदे in that expanded state, पद्म.दल=ईक्षण o
> lotus.petal=eyes.
>
> *m.1 O lotus.eyed Rama, inquiring into Self by yourself pleasantly, relax
> and repose in that hig: state of Supreme.
>
> *vlm.1 Vasistha continued:—Proceed in this manner to know the universal
> soul in your own soul, and thereby obtain your rest in that holy state.
>
> *sv.1.4 VASISTHA continued: O Rama, living like this, constantly enquiring
> into the nature of the self, attain peace.
>
>
>
> शास्त्र.अर्थ.गुरु.चेतोभिस् तावत् तावद् विचार्यते ।
>
> zAstra.artha.guru.cetobhi:_tAvat tAvat_vicAryate |
>
> सर्व.दृश्य.क्षय.अभ्यासाद् यावद् आसाद्यते पदम् ॥५।५६।२॥
>
> sarva.dRzya.kSaya.abhyAsAt_yAvat_AsAdyate padam ||5|56|2||
>
> .
>

> *by/with the** shâstra*.artha*.meaning/thing*.meaning/thing.guru
> *.Guru/teacher*=
>
> cetas.*conceptual.mind.s*..bhi: .
>
> tAvat.inasmuch/since . tAvat*.that.much/thence*
>
> vicAryate .
>
> by/with sarva.all.dRzya.Sight/Percept.kSaya.decay/

> destruction.abhyAsa.Practice.At . thru Practice of dissolution of every
> percept . yAvat.while . AsAdyate.attaining. pada.state/condition.
>

> *however thusly one has inquired *

> *the Holy State is attained *
>
> prajJayA eva ekayA_athavA .
>
> *otherwise thru the One Truth. *

> *Raama said—*

> *Vasishtha said—*

> <http://sanskrit.inria.fr/DICO/47.html#bhuu%231> . let those.two become •
> g. pl. m. *bhavat <http://sanskrit.inria.fr/DICO/47.html#bhavat%232> . of

> *but having got an **inner Coolth *
>
> zItalam jagat
>
> *the world is cool *
>
> vijvara.aNAm iva*.like/as.if* tRNa*.grass*.am

> tree <http://www.redbeet.com/pictures/banyan_tree> ]; [the seat of

> arha:.*a seeker* a.tanu: tanu: vA_api . *whether not.thin or thin* . na.
> *not* *by/with* asad.*unreal*.rUpa.*form*.eNa cetyate.*is.considered* . *not
> with un.real.form is it considered + *sad.*real.*rUpa.*form*: na.*not*
> anubhUta*.x.*: . *is not experienced *. a.jJe . *in the non.Knower *. na.
> *not* *by/with* jJena *the Knower* eva.*only/indeed* . na.*not* tattayA
> *by/with* *the Thatness*
>
> *. *

>
> *m.50 A seeker of material things does not consider neither big nor small
> things as non existent. This ignorance is due to lack of experience of the
> really existent one. Only a jnani can understand reality.
>
> *vlm.50. No object whether great or small, is slighted as a trifle by the
> polished or foolish, they value all things, but do not perceive in their
> hearts, the Reality that abides in them like the wise. (Fools look into the
> forms of things, but the wise look in their in being[.in.being]).
>
> *sv.50 He is at peace, he sees all as his own self, he considers others'
> possessions as dirt naturally and not through fear: he alone sees the
> truth. The ignorant man does not realise the unreality of the objects (big
> or small), because he has not realised the reality.
>

> *arha:.*a seeker* a.tanu: tanu: vA_api . *whether not.thin or thin* . na.
> *not* *by/with* asad.*unreal*.rUpa.*form*.eNa cetyate.*is.considered* . *not
> with un.real.form is it considered + *sad.*real.*rUpa.*form*: na.*not*
> anubhUta*.x.*: . *is not experienced *. a.jJe . *in the non.Knower *. na.
> *not* *by/with* jJena *the Knower* eva.*only/indeed* . na.*not* tattayA
> *by/with* *the Thatness*

>
>
>
> ईदृश.आशय.सम्पन्नो_महासत्त्व.पदम् गतः ।
>
> IdRza.Azaya.sampanna:_mahA.sattva.padam gata: |
>
> तिष्ठतु उदेतु वा यातु मृतिम् एतु न तत्.स्थितिम् ॥५।५६।५१॥
>
> tiSThatu_udetu vA yAtu mRtim etu na tat.sthitim ||5|56|51||
>
> .
>
> .
>

> IdRza.*such.a.way*.Azaya.*resting.place/abode/seat of feelings and thotts*
> .sampanna.*thriving/endowed* mahA*.great.*sattva.*Being.So*.*ity. to *
> pada.*condition.m* gata*.having.gone.to <http://having.gone.to>. *+
> tiSThatu.*let.him.remain . *udetu*.let.him.arise. *vA.*or/else to* . mRti
> *.dying/death.**m *etu*.ket.him.go.* na.*not* tat.*it/he/that*.sthiti.
> *state/situation/condition*
>
> *. *

> vasatu.*let.him.dwell . *uttama.bhoga.ADhye *in the most pleasurable
> place* . sva.gRhe vA jana.Akule *. in privacy or in a crowd *.
>
> sarva.all.bhoga.pleasure *& *ujjita.abhoge displeasures abandoned

> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#Mn>
> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#MBh> (often

> icchA.*wishing/desire.* . samudyan.ti.*are.engaged.in/ready.to
> <http://are.engaged.in/ready.to>.* . na.*not* . maJjari.ya:.*blossom/cluster.s
> *. iva.*like/as.if* *from/thru* upala*.stone(opal)*.At . yAs*.they.who*
> . ca.*also/and* udyanti*.strive/persevering. *. ca.*also/and* tAs.
> *those.ones.* . sas*.it/he.* eva.*only/indeed* . apsu*.in.waters *
> *iva.like/as.if* vIci*.wave*.s.aya:

>
> .
>
> *m. A creeper cannot emerge out of a stone. Similarly desire will not
> arise in a 'jnani'. If any such thing arises, it will be of his own form
> like a wave being water alone (from which it springs).
>
> *vlm.63. No wish stirs in such unraffled[.unruffled] soul, in the same
> manner
>
> as no germ sprouts forth from the bosom of a stone; and such desires as
> ever rise in it, are as the waves of the sea, rising and falling in the
> same element.
>
> *sv.63.64 The enlightened sage stands to gain nothing by either doing
> anything or by not doing anything. Even as a tree does not spring from a
> stone, desires do not appear in the life of a sage. Should they arise at
> times, they instantly vanish like writings on water. The sage and the
> entire universe are non.different from each other.
>
> *AB. icchA: tata: samudyanti na maJjarya: iva upalAt yA: ca udyanti ca tA:
> sarvA: sa* eva apsu iva vIcaya: ||
>
> * Icchaa.Wishing/desires . tatas.therefore/@that:.

> <tatas.therefore/@that:-> samudyanti.are.engaged.in/ready.to . na.not

> .maJjarya:.blossom/cluster.s . iva.like . from/thru rock/stone.At .
> yA:.who.s . ca.too. udyanti.strive/persevering . ca.too. tA:.they .
> sarva.all.A:.s . sa:.that.he. eva.indeed/only. apsu.in.waters . iva.like.
> vIci.aberration/wave.aya:.s.
>

> *icchA.*wishing/desire.* . samudyan.ti.*are.engaged.in/ready.to
> <http://are.engaged.in/ready.to>.* . na.*not* . maJjari.ya:.*blossom/cluster.s
> *. iva.*like/as.if* *from/thru* upala*.stone(opal)*.At . yAs*.they.who*
> . ca.*also/and* udyanti*.strive/persevering. *. ca.*also/and* tAs.
> *those.ones.* . sas*.it/he.* eva.*only/indeed* . apsu*.in.waters *
> *iva.like/as.if* vIci*.wave*.s.aya:

>
>
>
> सकलम् इदम् असाव् असौ च सर्वम्
>
> sakalam idam asau_asau ca sarvam
>
> जगद् अखिलम् न विभागिता अत्र काचित् ।
>
> jagat_akhilam na vibhAgitA_atra kA.cit |
>
> परम.पुरुष.पावन.एक.रूपी
>
> parama.puruSa.pAvana.eka.rUpI
>
> स सद् इति तत्_सद् अकिम्.चिद् एव न असौ ॥५।५६।६४॥
>
> sa* sad_iti tat_sat_akim.cit_eva na_asau ||5|56|64||
>
> .
>

> sakalam.*entire/ly* idam.*this.there* asau.*that.yonder* asau.
> *that.yonder* ca.*also/and* sarvam.*all/entirely* jagat.going\*world*
> akhilam.*entirely*/*totally* . na.*not* vibhAgita.*dividing/sharing*.A .
> atra.*here/in.this.place* kAcit*.who/whatever* .f.. + parama.
> *highest/supreme*.puruSa*.person*.pavana.*wind*.eka.*one/single*.rUpI.
> *formation* . sas*.it/he.* sat.*Being.So* iti.*so/as* tat.*it/he/that *
> sat.*Being.So* .
>
> a..*non*.kimcit.*anything/whatever* eva.*only/indeed* na.*not* asau.
> *that.yonder*

>
> .
>
> *m.6.4 This entire world is He. The world is His form. There is no
> division whatsoever between the two. He is the perfect person, an
> embodiment of purity. He exists. There is nothing that exists that is not
> he.
>
> *vlm. 64. All this is Himself, and He is the whole of this universe,
> without any partition or duality in Him. He is one with the holy and
> Supreme soul, and the only entity called the Id est tatsat. (He is no
> unreality, but as real as the true Reality).
>
> *sv.63.64 The enlightened sage stands to gain nothing by either doing
> anything or by not doing anything. Even as a tree does not spring from a
> stone, desires do not appear in the life of a sage. Should they arise at
> times, they instantly vanish like writings on water. The sage and the
> entire universe are non.different from each other.
>

> * sakalam.*entire/ly* idam.*this.there* asau.*that.yonder* asau.
> *that.yonder* ca.*also/and* sarvam.*all/entirely* jagat.going\*world*
> akhilam.*entirely*/*totally* . na.*not* vibhAgita.*dividing/sharing*.A .
> atra.*here/in.this.place* kAcit*.who/whatever* .f.. + parama.
> *highest/supreme*.puruSa*.person*.pavana.*wind*.eka.*one/single*.rUpI.
> *formation* . sas*.it/he.* sat.*Being.So* iti.*so/as* tat.*it/he/that *
> sat.*Being.So* .
>
> a..*non*.kimcit.*anything/whatever* eva.*only/indeed* na.*not* asau.
> *that.yonder*
>
> .
>
>
>
>
>
>
>
> oॐm
>
>
>
> *FM.5.57*
>
>
>
> *+++*

> *http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

>
>
> On Tue, Apr 30, 2019 at 9:23 PM jivadas <das....@gmail.com> wrote:
>
>>
>>
>> DAILY READINGS wd 1 May, 2019
>>
>> fm5056 2.my01-02 The INS & OUTS .z64
>>
>>
>> https://www.dropbox.com/s/zk9s3u9txburzos/fm5056%202.my01-02%20The%20INS%20%26%20OUTS%20.z64.docx?dl=0
>>
>> fm7071 3.my01-02 brahmA Dooms the Day .z56
>>
>>
>> https://www.dropbox.com/s/9a842w3uvo6hr3x/fm7071%203.my01-02%20brahmA%20Dooms%20the%20Day%20.z56.docx?dl=0
>>
>> fm3020 1.ap30-my01 Projective Imagination.z54
>>
>>
>> https://www.dropbox.com/s/mlxzyxw3wcvdvk8/fm3020%201.ap30-my01%20%20Projective%20pratibhA.Imagining%20.z54.docx?dl=0
>>
>>
>>
>> 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
>>
>>
>>
>> चिt संviत्त्या.उच्यte जीva:
>>
>> cit saMvittyA_ucyate jIva:
>>
>> संkaल्पात्sa maनो_bhaवेt ।
>>
>> saMkalpAt sa: mana:_bhavet |
>>
>> बुद्धि: चिttamaहंkAra:
>>
>> buddhi: cittam ahaMkAra:
>>
>> mAया-इti.Aदि.aभिधm tata:॥
>>
>> mAyA.iti.Adi .abhidham tata:||
>>
>> y3067.021/FM.3.67.21
>>
>>
>>
>>
>>

>> *O**ॐ*m

>>
>>
>>
>> +++
>>
>> --
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>> To view this discussion on the web visit
>> https://groups.google.com/d/msgid/yoga-vasishtha/70224a14-393f-4e0b-aed7-599f2cbc4cf7%40googlegroups.com

>> <https://groups.google.com/d/msgid/yoga-vasishtha/70224a14-393f-4e0b-aed7-599f2cbc4cf7%40googlegroups.com?utm_medium=email&utm_source=footer>
>> .

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