fm6044 2.sp06 THE ESSENCE OF THE MIND .z34

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Sep 6, 2017, 8:52:03 PM9/6/17
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fm6044 2.sp06 THE ESSENCE OF THE MIND .z34

https://www.dropbox.com/s/1j3ytk8el00zeg9/fm6044%202.sp06%20THE%20ESSENCE%20OF%20THE%20MIND%20.z34.docx?dl=0

 

 

 

 

 

 

 

Om

 

 

 

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vasiShTha said—

 

01|Ø

केवलेन.इन्द्रियै: सार्धम् वर्तमान.अर्थ-वर्तिना

kevalena_indriyai: sArdham vartamAna-artha-vartinA |

अ-संगमेन मनसा यत् करोषि तत्.कृतम् ॥६।४४।१॥

a-saMgamena manasA yat_karoSi na tat.kRtam ||6|44|01||

.

kevalena_indriyai: - entirely by the sense-organs -

sa-ardham - jointly -

vartamAna-artha-vartinA -

a.saMgamena manasA yat_karoSiwithout affection by Mind what U do

na tat.kRtam - that is not done.

#prim. #ardha – a half —>#sArdha – sa.ardha सार्ध -adj.- joined wilh a half, plus one half. increased by one half. having a half over (e.g. dve zate sArdhe, "two hundred together with a half", i.e. 250); • #sArdham -ind.- jointly, together, along with, with (inst. or comp.; *sArdham #A>dA, to take with one").

~vlm.1 VASISHTHA said:--Ráma! whatever acts you do with your organs of action, and without application of the mind to the work in hand, know such work to be no doing of yours.

~sv. That is not considered action, O rAma, which you perform merely with the organs of action, with an unattached mind.

 

02|Ø

यथा प्राप्ति-क्षणे वस्तु प्रथमे तुष्टये तथा

yathA prApti-kSaNe vastu prathame tuSTaye tathA |

प्राप्त्य्-एक-क्षणाद् ऊर्ध्वम् इति को न.अनुभूतवान् ॥२॥

na prApti_eka-kSaNAt_ Urdhvam iti ko na_anubhUtavAn ||02||

.

yathA prApti-kSaNe - as i/ what is got in a moment =

vastu x

prathame tuSTaye tathA - x =

na prApti-eka-kSaNAt Urdhvam iti ko_ na anubhUtavAn – x.

in the moment that you get it substantially

at first it's satisfying for that moment; never more

:

who has not experienced such things?

*jd. that something got in a moment gives brief satisfaction,

no more pleasure after it is got.

~vwv.1580/2. Who has not experienced that an object is not so satisfying after the single moment of acquisition as it is at the first moment of acquisition?

~vlm.2. Who does not feel a pleasure at the time of his achieving unaction, which he did not feel a moment before, nor is likely to perceive the next moment after he has done the work. (Therefore it is the attention of the mind which gives pleasure to an action, and which is not to be felt in absence of that attention, both before and after completion of the act).

~sv.1-2 VASISTHA continued: That is not considered action, O rAma, which you perform merely with the organs of action, with an unattached mind.

*यथा प्राप्ति-क्षणे - as i/ what is got in a moment - वस्तु - substantial reality - प्रथमे तुष्टये तथा - in its first satisfaction thus - प्राप्ति-एक-क्षणात् ऊर्ध्वम् - no higher than got in one moment - इति कः न.अनुभूतवान् - who has not experienced things so? -- that something got in a moment gives no more pleasure after it is got? -

\

वाञ्छा-काले यथा वस्तु तुष्टये .अन्यदा तथा

vAJchA-kAle yathA vastu tuSTaye na_anyadA tathA |

तस्मात् क्षण-सुखे सक्तिम् बालो बध्नाति .इतर: ॥३॥

tasmAt kSaNa-sukhe saktim bAlo_ badhnAti na_itara: ||03||

.

at the time U want it

to get a thing is satisfying, not any.other.when is it so

:

by a momentarily.happy attachment a boy gets bound

not otherwise

.

~vwv.1581/3a-4a. As an object is satisfying at the time of longing for it, it is not so at another time. Only desire is the cause for the satisfaction _arising_ at the time of longing for it.

~sv.3 The delight derived from sensual experience is fleeting. A repetition of that experience does not afford a repetition of the same delight. Who but a fool will entertain desire for such a momentary joy?

~vlm.3. The pleasure of a thing is accompanied only with the desire of its passion, and not either prior or posterior to the same; therefore it is boyish and not manliness to take any delight in a momentary pleasure. (All pleasure and pain are concomitant with their thoughts only; and these being fleeting there is no lasting pleasure or pain in anything).

*vAJchA-kAle yathA - as at the time of wanting = vastu tuSTaye na_anyadA tathA - a thing is satisfying, not otherwhen thus, = tasmAt kSaNa-sukhe saktim - by that momentarily.happy attachment = bAlo badhnAti - a boy is bound - a_itara: - not otherwise. =

 

 

वाञ्छा-काले तुष्टये यत् तत्र वाञ्छा_एव कारणम्

तुष्टस्_त्व्_.तुष्टि-पर्यन्ता तस्माद् वाञ्छाम् परित्यज ॥४॥

vAJchA-kAle tuSTaye yat_tatra vAJchA_eva kAraNam |

tuSTa:_ tv_a.tuSTi-paryantA tasmAt_ vAJchAm parityaja ||04||

vAJchA-kAle tuSTaye yat – What tends to satisfy at the time of desire —

tatra vAJchA eva kAraNam – there desire alone is the cause —

tuSTas tu a-tuSTi-paryantA – but when your satisfaction is followed by dissatisfaction —

tasmAd vAJchAm parityaja – therefore give-up desire —

~vwv.1581/3a-4a. As an object is satisfying at the time of longing for it, it is not so at another time. Only desire is the cause for the satisfaction _arising_ at the time of longing for it.

~sv.4 Moreover, an object gives you pleasure only when it is desired. So the pleasure belongs to the desire — hence give up desire or craving.

~vlm.4. Whatever is pleasant during its desire, has that desire only for the cause of its pleasantness: hence the pleasurbleness of a thing lasting till its unpleasurableness is no real pleasure; wherefore this frail pleasure must be forsaken together with its temporary cause of desire by the wise.

what goes to satisfaction at the time of desire —

there desire alone is the cause —

but when your satisfaction is followed by dissatisfaction —

therefore give-up desire —

 

 

यदि तत्-पदम् आप्तो_असि कदाचित् काल-पर्ययात्

तद् अहं.भावना-रूपे मङ्तव्यम् त्वया पुन: ॥५॥

yadi tat-padam Apto_asi kadAcit kAla-paryayAt |

tat_ ahaM.bhAvanA-rUpe na maGtavyam tvayA puna: ||05||

yadi tat-padam Apto_asi kadAcit kAla-paryayAt - x =

tat_ ahaM.bhAvanA-rUpe na maGtavyam tvayA puna: - x =

यदि तत्-पदम् आप्तः_असि - If you have got to That State कदाचित् काल-पर्ययात् - whenever, after such time तद् अहं-भावना-रूपे - That in the form of the "I"-feeling मङ्तव्यं त्वया पुनः - is not resumed by you again.

~vlm.5. If you have arrived to that high state, (of knowing the universality of the soul); then be careful for the future, and merge yoursels no more in the narrow pit of your personality.

~sv.5 If in the course of time, you attain to the experience of that (the self), do not store it in your mind as a memory or egosense to be revived as desire once again.

 

06|Ø

आत्म.ज्ञान-अचलस्य.अग्रे राम विश्रान्तवान् असि

Atma.jJAna-acalasya .agre rAma vizrAntavAn asi |

अहं.भाव-महा.श्वभ्रे पुन: पातम् अर्हसि ॥६॥  

aham.bhAva-mahA.zvabhre na puna: pAtam arhasi ||06||

.

on the peak of Self-Knowledge Mountain, rAma,

you now take your Repose  

aham.bhAva.mahA-zvabhre – into the I-feeling.great-pit

na puna: pAtam arhasi – not again to fall should you —

~vlm.6. You who have now found your rest and repose, in being seated in the highest pinnacle of spiritual knowledge (by cognoscence of yourself); must not allow your soul any more, to plunge in the deep and dark cave of your egoistic individuality.

~sv.6-11 For, when you rest on the pinnacle of self-knowledge, it is unwise to fall into the pit of egosense again. Let hopes cease and let notions vanish, let the mind reach the state of no-mind while you live unattached.

* Atma-jJAna-acalasya agre – on the peak of Self-Knowledge Mountain, rAma, vizrAntavAn asi – you are now in Vishrânta Repose — aham.bhAva.mahA-zvabhre – into the I-feeling.great-pit — na puna: pAtam arhasi – you ought not to fall again —

 

07|o/

यत् स्मृत.अनन्त.सद्-दृष्टेर् ज्ञत्व.मेरु-शिरःस्थिते:

yat smRta_ananta.sat-dRSTe:_ jJatva.meru-zira:sthite: |

पुनर्.गर्भ.अनुकार.अन्तःपाताले पतनम् कुत: ॥७॥

punar.garbha-anukAra-anta:pAtAle patanam kuta: ||07||

.

yat_smRta=an.anta-sad-dRSTe: -

what from smRta=an.anta-sad-dRSTi =

jJatva.meru-zira:sthite: - from jJatva.Mount.meru-zira:sthiti

punar.garbhe - into another womb =

anukAra-anta:pAtAle patanam kuta: - resembling Inner Hell, why fall?

#kR – to do, —> #anukR – following, doing next —>#anukAra –m.- an imitation , resemblance.

~vlm.7. Thus seated on the pitch of your knowledge, as on the top of the Meru mountain; and remembering the glorious prospect all around you; you cannot choose to fall down into the hellpit of this earth, and to be reborn in the darksome cave of a mother's womb.

~sv.6-11 For, when you rest on the pinnacle of self-knowledge, it is unwise to fall into the pit of egosense again. Let hopes cease and let notions vanish, let the mind reach the state of no-mind while you live unattached.

 

08|Ø

दृश्यते ते स्वभावो ऽयम् समता*सत्यतामय:

dRzyate te svabhAvo_ ayam samatA-ÂsatyatA=maya: |

मन्ये क्षीणविकल्पे ऽसि जातोऽसि हतकालिक: ॥८॥

manye kSINa-vikalpe_ asi jAto _asi hata-kAlika: ||08||

.

dRzyate te svabhAvo ayam – your character appears as this

* samatÂsatyatA - maya: - mode of samatA.satyatA / samatA.asatyatA "fuzzy Â" – the Sameness of reality and unreality

manye - I opine =

kSINa-vikalpe asi - in wasted.ideation you are =

jAta: asi - born you are =

hata-kAlika: - having slain the heron / killed your time / "ignorance" in AB, not supported elsewhere) =

* saMkalpa.Concept, vikalpa.Ideation

~vlm. ... you are of an even temperament, and have the quality of truth (satyaguna) full in your nature; I understand you have weakened your desires, and have entirely got over your ignorance.

~sv.6-11 For, when you rest on the pinnacle of self-knowledge, it is unwise to fall into the pit of egosense again. Let hopes cease and let notions vanish, let the mind reach the state of no-mind while you live unattached.

 

09|Ø

स्वभावे संस्थितो राम इत्यावेदयतीव मे

svabhAve samsthito_ rAma iti_ Avedayati_iva me |

सौम्य पूर्ण-अर्णव-प्रख्या समता निर्मला तव ॥९॥

saumya pUrNa-arNava-prakhyA samatA nirmalA tava ||09||

.

*svabhAve samsthito_ settled in your nature, rAma,  

iti_ Avedayati_iva me – so you appear to me, =

saumya  - dear boy, =

pUrNa-arNava-prakhyA  - full as the ocean =

samatA nirmalA tava – is your immaculate Sameness =

~vlm.9. You appear to be settled in your nature of purity, and the temperament of your mind appears to me to be as calm and quiet as the sea, when it is full and untroubled by the rude and rough winds of heaven.

~sv.6-11 For, when you rest on the pinnacle of self-knowledge, it is unwise to fall into the pit of egosense again. Let hopes cease and let notions vanish, let the mind reach the state of no-mind while you live unattached.

*svabhAve samsthito_ settled in your nature, rAma,  iti_ Avedayati_iva me – so you appear to me, = saumya  - dear boy, = pUrNa-arNava-prakhyA  - full as the ocean = samatA nirmalA tava – is your immaculate Sameness =

 

10|Ø

आशा यातु निराशत्वम् .भावम् यातु भावनम्

AzA yAtu nirAzatvam a.bhAvam yAtu bhAvanam |

.मनस्त्वम् मनो यातु तव..सङ्गेन जीवत: ॥१०॥

a.manastvam mano yAtu tava_a.saGgena jIvata: ||10||

.

let your hopes come to hopelessness,

let your states come to statelessness,

to Mindlessness let your Mind come

thru living without attachment

.

~sv. Let hopes cease and let notions vanish,

let the mind reach the state of no-mind while you live unattached.

 

11/o/

यांयाम् वस्तुदृशम् यासि तस्याम् तस्यामवस्थितम्

सत्तासमान्यरूपेण ब्रह्म बृम्हितचिद्घनम् ॥११॥

yAmyAm vastu-dRzam yAsi tasyAm tasyAm avasthitam |

sattAsamAnya-rUpeNa brahma bRmhita-cid-ghanam ||11||

.

yAmyAm vastu-dRzam yAsi - to whatever objective sight U come =

tasyAm tasyAm avasthitam – in thatever contained +

#sat -> #sattA -> sattA-sAmAnya – sat.tA-sAma.anya / sattA.asama.anya – the state of being SameOther -rUpeNa - x =

brahma bRmhita-cid-ghanam – Immensity-emitted Consciousness-Cloud.  

~vlm.11. Whatever objects you come to see placed before you, know the same as full of the Divine intellect, which is consolidated and extended through all, as their common essence (The solid intellect forming the body, and its rarity the mind. "That extended through all yet in all the same; great in the earth as in the etherial frame" Pope).

~sv.6-11 For, when you rest on the pinnacle of self-knowledge, it is unwise to fall into the pit of egosense again. Let hopes cease and let notions vanish, let the mind reach the state of no-mind while you live unattached.

 

12|Ø

अज्ञात-आत्मा निबद्धो ऽसि विज्ञात-आत्मा बध्यसे

ajJAta-AtmA nibaddho_'si vijJAta-AtmA na badhyase |

राम त्वम् स्वात्मना.आत्मानम् बोधयस्व बलाद् अत: ॥१२॥

rAma tvam svAtmanA_AtmAnam bodhayasva balAt_ ata: ||12||

.

not knowing the Self

U

are bound

having known the Self

U

are not bound

:

you should

by your own.Self,

rAma,

realize the Self as your constant practice from now on

.

~sv.12 You are bound only when you are ignorant. You will not be bound if you have self-knowledge. Hence, strive by every means to remain vigilant in self-knowledge.

~vlm.12. One ignorant of the soul, is fast bound to his ignorance; and one acquainted with the soul, is liberated from his bondage. Hence, O Ráma! learn to meditate constantly and intensely, the supreme soul in your own soul.

 

13|o/

यत्र स्वदते वस्तु स्वदते यथागतम्

अ-वासनत्वम् तत् विद्धि साम्यम् आकाश-कोमलम् ॥१३॥

yatra na svadate vastu svadate ca yathAgatam |

a-vAsanatvam tat_ viddhi sAmyam AkAza-komalam ||13||

.

yatra na svadate vastu  - where something-real does not taste good =

svadate ca yathAgatam or else tastes good, as it may be, =

avAsanatvam tat_viddhi  - know that as without Conditioning =

sAmyam AkAza-komalam - x =

#part. #sama —>#sAmya -adj.- equanimous, similar = #avaiSamya, y2018.012.ABComm. •• #sAmyatA – Equanimity, Unification, #saMvedana_abhyAsAn nUnam abhyeti sAmyatA. y3060.030. -13-

#part. #sama —>#sAmya -adj.- equanimous, similar = #avaiSamya, y2018.012.ABComm. •• #sAmyatA – Equanimity, Unification, #saMvedana_abhyAsAn nUnam abhyeti sAmyatA. y3060.030.

#mlai —>#komala -mfn.- (fr. ko को = ku कु, mala मल fr. √म्लै, "easily fading away"?), tender, soft (opposed to #karkaza कर्कश), bland, sweet, pleasing, charming, agreeable _R.&c (said of the #rIti style रीति _kpr.).

~vlm.13. It is indifference which wants to enjoy nothing, nor yet refuses the enjoyment of whatever presents of itself to any body; and know inappetency to consist in the cool calmness of the mind, resembling the serenity of the sky. (Insouciance is the want of desire and renunciation of pruriance and not the abdication of enjoyment).

~sv.13-18 When you do not engage yourself in sense-experiences and also when you experience whatever comes to you unsought, you are in a state of equanimity and purity, free from latent tendencies or memories.

* यत्र स्वदते वस्तु - where something-real does not taste good स्वदते यथागतम् - yet then tastes good, as it happens, .वासनत्वम् तत् विद्धि - know that to be a state free from Vâsanâ Traces साम्यम् आकाश-कोमलम् - Equanimity/Similarity. the Tender Space.

 

14|Ø

वासना-रहितैर् अन्तर् इन्द्रियैर् आहर क्रिया:

vAsanA-rahitai:_ anta:_ indriyai:_ Ahara kriyA: |

विक्रियाम् अवप्नोषि खवत् क्षोभ-शतैर् अपि ॥१४॥

na vikriyAm avapnoSi khavat kSobha-zatai:_ api ||14||

.

vAsanA-rahitai:_ anta:  - without Conditioning within =

indriyai:_ Ahara kriyA: - with the senses offer your Works  =

na vikriyAm avapnoSi  - x =

khavat_kSobha-zatai:_ api - x =

~vlm.14. Preserve the coldlistlessness of your mind, and discharge your duties with the cool application of your organs of action; and this unconcernedness of your mind, will render you as steady as the sky at all accidents of life.

~sv.13-18 When you do not engage yourself in sense-experiences and also when you experience whatever comes to you unsought, you are in a state of equanimity and purity, free from latent tendencies or memories.

 

15|Ø

ज्ञाता ज्ञानम् तथा ज्ञेयम् त्रयम् एकतया.आत्मनि

jJAtA jJAnam tathA jJeyam trayam ekatayA_Atmani |

शान्त.आत्मा.अनुभवा ऽभव्यम् भूयो भव-भाग् असि ॥१५॥

zAnta-Atma-anubhava-abhavyam na bhUyo_ bhava-bhAk_ asi ||15||

.

jJAtA jJAnam tathA jJeyam - x – draSTA.darzana,dRyabhU:, kartA hetu: kriyA =

trayam ekatayA_Atmani – a trio with unity in the Self =

zAnta-Atma-anubhava-abhavyam na bhUya: bhava-bhAg_asi - x =

~vlm.15. If you can combine the knower, knowable and the knowledge (i. e. all the three states of the subjective, objective and the intermediate percipience) in your soul alone; you will then feel the tranquility of your spirit and shall have no more to feel the troubles of sublunary life.

~sv.13-18 When you do not engage yourself in sense-experiences and also when you experience whatever comes to you unsought, you are in a state of equanimity and purity, free from latent tendencies or memories.

 

 

चित्तोन्मेषनिमेषाभ्याम् संसारप्रलयोदयौ

वासनाप्राणसंरोधादनिमेषम् मन: कुरु ॥१६॥

citta-unmeSa-nimeSAbhyAm samsAra-pralaya-udayau | vAsanAprANa-samrodhAt_ animeSam mana: kuru ||16||

.

citta-unmeSa-nimeSAbhyAm - x =

samsAra-pralaya-udayau - x +

vAsanAprANa-samrodhAt - x =

animeSam mana: kuru - x.

~vlm.16. It is the expansion and contraction of the mind, that causes the display and dissolution of the world; try therefore to stop the action of thy mind, by restraining the breaths of thy desire in thyself.

~vwv.625/16a. The creation and dissolution of the world happen with the opening and closing of the mind.

~sv.13-18 When you do not engage yourself in sense-experiences and also when you experience whatever comes to you unsought, you are in a state of equanimity and purity, free from latent tendencies or memories.

 

 

प्राणोन्मेषनिमेषाभ्याम् संसृते: प्रलयोदयौ

तमभ्यासप्रयोगाभ्यामुन्मेषरहितम् कुरु ॥१७॥

prANa-unmeSa-nimeSAbhyAm samsRte: pralaya-udayau | tam abhyAsa-prayogAbhyAm unmeSa-rahitam kuru ||17||

.

prANa-unmeSa-nimeSAbhyAm - x =

samsRte: pralaya-udayau - x +

tam abhyAsa-prayogAbhyAm - x =

unmeSa-rahitam kuru - x.

~vlm.17. So it is the breath of life, which conducts and stops the business of the world, by its respiration and rest; restrain therefore the breathing of the vital air, by thy practice of the regulation of thy breathing (as dictated before).

~sv.13-18 When you do not engage yourself in sense-experiences and also when you experience whatever comes to you unsought, you are in a state of equanimity and purity, free from latent tendencies or memories.

 

 

मौर्ख्योन्मेषनिमेषाभ्याम् कर्माणाम् प्रलयोदयौ

तद्विलीनम् कुरु बलाद्गुरुशास्त्रार्थसंयमै: ॥१८॥

maurkhya-unmeSa-nimeSAbhyAm karmANAm pralaya-udayau | tat_ vilInam kuru balAt_ guru-zAstrArtha-saMyamai: ||18||

.

maurkhya-unmeSa-nimeSAbhyAm - x =

karmANAm pralaya-udayau - x +

tat_ vilInam kuru balAt - x =

guru-zAstrArtha-saMyamai: - x.

~vlm.18. So also it is the act of ignorance to give rise to ceremonious works, as it is that of knowledge to repress them; Do you therefore boldly put them down by your own forbearance, and the instructions you derive from the sástras and your preceptors.

~sv.13-18 When you do not engage yourself in sense-experiences and also when you experience whatever comes to you unsought, you are in a state of equanimity and purity, free from latent tendencies or memories.

 

 

यथा वात-रजः-सङ्ग-स्पन्दात् खम् भाव-वेदनम्

तथा चितश्_चेत्यतया स्पन्दाद् इदम् उपस्थितम् ॥१९॥

yathA vAta-raja:-saGga-spandAt_kham bhAva-vedanam | tathA citaz_cetyatayA spandAt_ idam upasthitam ||19||

.

yathA - as =

vAta-raja:-saGga-spandAt_kham bhAva-vedanam |

tathA – thus

cita:_cetyatayA spandAt_ idam upasthitam - x.

#cit #cetya . yathA vAta-raja:-saGga-spandAt_kham bhAva-vedanam | tathA citaz_cetyatayA spandAt_ idam upasthitam || y6044.019

#bhU #bhAva #bhAvavedana - yathA vAta-raja:-saGga-spandAt_kham bhAva-vedanam | tathA citaz_cetyatayA spandAt_ idam upasthitam || y6044.019

#vid #vedana #bhAvavedana - yathA vAta-raja:-saGga-spandAt_kham bhAva-vedanam | tathA citaz_cetyatayA spandAt_ idam upasthitam || y6044.019

~vlm.19. As the winds flying with dust, darken the fair face of the sky; so the intellect being daubed with the intelligibles (The subjective soiled with the objective), obscure the clear visage of the soul.

~sv.19-21 In such a state, like the sky, you will not be tainted even by a thousand distractions. When knower, known and knowledge merge in the one self, the pure experiencer does not once again generate a division within.

 

20|o/

दृश्य-दर्शन-संबन्ध-स्पन्देna.iयम् जगd.gaति:

स्फुरty Aलोक.कुDya.Aदि-संगजा वर्णधीरिव ॥२०॥

dRzya-darzana-sambandha-spandena_iyam jagad.gati: |

sphurati_ Aloka-kuDya.Adi-saMgajA varNadhI:_ iva ||20||

.

dRzya-darzana-sambandha-spandena - x =

iyam jagad.gati: - this is World.Hiway +

sphurati - x =

Aloka-kuDya.Adi - x =

saMgajA varNadhI:_ iva - x.

~vlm.20. The action of the relation between the vision and visibles, (i. e. the mutual of the eyesight and outward objects on one another), causes the appearance of the world and its course; as the relation that there exists between the solar rays and formations of things, makes them appear in various colours to the eye. (Neither the course of the world, nor the appearance of colour is in real being, but is owing to the relative combination of things).

~sv.19-21 In such a state, like the sky, you will not be tainted even by a thousand distractions. When knower, known and knowledge merge in the one self, the pure experiencer does not once again generate a division within.

 

21|Ø

दृश्य-दर्शन-संबन्ध-स्पन्द.अभावे जायते

वेदना भवद् आभासा चित्र-पुंसाम् इव.आशये ॥२१॥

dRzya-darzana-sambandha-spanda-abhAve na jAyate |

vedanA bhavat_ AbhAsA citra-pumsAm iva_Azaye ||21||

.

dRzya-darzana-sambandha-spanda-abhAve - x =

na jAyate - x +

vedanA bhavat_ AbhAsA - x =

citra-pumsAm iva_Azaye - x.

~vlm.21. But the want of this relativity removes the phenomenals from sight, as the want of light takes away the colours of things. (The former is an instance of the affirmative kind (anvayi); and the latter a vyatireki or negative one).

~sv.19-21 In such a state, like the sky, you will not be tainted even by a thousand distractions. When knower, known and knowledge merge in the one self, the pure experiencer does not once again generate a division within.

 

22|Ø

चित्त-स्पन्द.उत्थिता माया तदभावे विलीयते

citta-spanda-utthitA mAyA tat_abhAve vilIyate |

पयःस्पन्द.उत्थिता वीचिस् तद्-अभावे विनश्यति ॥२२॥

paya:spanda-utthitA vIci:_ tat_ abhAve vinazyati ||22||

.

citta-spanda-utthitA

arisen from vibrant Affection

mAyA.Illusion

tat_ abhAve vilIyate – into that state subside =

arisen from vibrant water

paya:spanda-utthitA

vIcis - a wave =

tat_ abhAve vinazyati - in that state in destroyed

.

~vlm.22. The oscillation of the mind causes the illusions, as the palpitation of the heart raises the affections, and they are all at a stop at the suspension of the actions of these organs. So the waves raised by motion of waters and action of the winds, sub side in the deep, by cessation of the actions of these elements. (The question is whether the affections are not causes of the palpitation of the heart?).

~sv.22-25 With the slightest movement in the mind (when the mind blinks) the samsAra (world-appearance) arises and ceases. Make the mind unwinking (free from movement of thought) by the restraint of the prana and also the latent tendencies (_vAsanA_). By the movement (blinking) of prana, the samsAra arises and ceases; by diligent practice make the prana free from such movement. By the rise and cessation of foolishness (ignorance), self-binding action arises and ceases; restrain it by means of self-discipline and the instructions of the preceptor and the scriptures. This world-illusion has arisen because of the movement of thought in the mind; when that ceases the illusion will cease, too, and the mind becomes no-mind. This can also be achieved by the restraint of prana. That is the supreme state.

 

23|Ø

त्यागेन वासनांशस्य बोधाद्वा प्राणरोधनात्

tyAgena vAsanA.aMzasya bodhAd vA prANa-rodhanAt |

चित्ते निस्पन्दताम् याते कुत: स्पन्दस्य संभव: ॥२३॥

citte nispandatAm yAte kuta: spandasya sambhava: ||23||

.

tyAgena vAsanA-aMzasya  - thru abandonment of vAsanA.Conditioning =

bodhAt_ vA prANa-rodhanAt – or from Realization thru Breath-restraint +

citte nispandatAm yAte  - when Affective mind has come to nonVibrancy =

kuta: spandasya sambhava: - where would Vibrancy come.from?  =

~vlm.23. The abandonment of every jot of desire, the suspension of respiration, and the exercise of intellection, will contract the actions of the heart and mind, and thereby prevent the rise of the passions and affections and of illusions also.

~sv.22-25 With the slightest movement in the mind (when the mind blinks) the samsAra (world-appearance) arises and ceases. Make the mind unwinking (free from movement of thought) by the restraint of the prana and also the latent tendencies (_vAsanA_). By the movement (blinking) of prana, the samsAra arises and ceases; by diligent practice make the prana free from such movement.

 

24|Ø

.संवित्-स्पन्द=मात्रेण याति चित्तम् .चित्तताम्

a.saMvit-spanda=mAtreNa yAti cittam a.cittatAm |

प्राणानाम् वा निरोधेन तदेव परम् पदम् ॥२४॥

prANAnAm vA nirodhena tadeva ca param padam ||24||

.

a.saMvit-spanda=mAtreNa –

according-as it is without vibrant cognition -

yAti cittam a.cittatAm –

the Affective mind goes to nonAffectivity -

prANAnAm vA nirodhena tat_ eva ca param padam –

or else thru restraint of the prANa Airs comes to That very perfect state.

~vlm.24. The un-consciousness which follows the inaction of the heart and mind, in consequence of the suspension of the vital breath is the highest perfection (of yoga philosophy).

~sv.22-25 With the slightest movement in the mind (when the mind blinks) the samsAra (world-appearance) arises and ceases. Make the mind unwinking (free from movement of thought) by the restraint of the prana and also the latent tendencies (_vAsanA_). By the movement (blinking) of prana, the samsAra arises and ceases; by diligent practice make the prana free from such movement..

* a.saMvit-spanda=mAtreNa – according-as it is without vibrant cognition - yAti cittam a.cittatAm – the Affective mind goes to nonAffectivity - prANAnAm vA nirodhena tat_ eva ca param padam – or else thru restraint of the prANa Airs comes to That very perfect state.

 

 

दृश्य-दर्शन-संबन्धे यत् सुखम् परमार्थिकम्

तद्.अन्त-एक.अन्त-संवित्त्या ब्रह्म-दृष्ट्या मन:क्षय: ॥२५॥

dRzya-darzana-sambandhe yat_sukham paramArthikam | tad.anta-eka.anta-saMvittyA brahma-dRSTyA mana:kSaya: ||25||

.

dRzya-darzana-sambandhe - x =

yat_sukham paramArthikam - x +

tad.anta-eka.anta-saMvittyA - x =

brahma-dRSTyA mana:kSaya: - x.

~vlm.25. There is a pleasure in respect to the vision of visibles, which is common to all living being; but this being felt spiritually, amounts to holy pleasure paramánanda. But the sight of god in one's consciousness, which is beyond the province of the mind; transcends the mental pleasure, and affords a divine ecstacy, called the Brahmananda.

~sv.22-25 With the slightest movement in the mind (when the mind blinks) the samsAra (world-appearance) arises and ceases. Make the mind unwinking (free from movement of thought) by the restraint of the prana and also the latent tendencies (_vAsanA_). By the movement (blinking) of prana, the samsAra arises and ceases; by diligent practice make the prana free from such movement. By the rise and cessation of foolishness (ignorance), self-binding action arises and ceases; restrain it by means of self-discipline and the instructions of the preceptor and the scriptures. This world-illusion has arisen because of the movement of thought in the mind; when that ceases the illusion will cease, too, and the mind becomes no-mind. This can also be achieved by the restraint of prana. That is the supreme state.

 

यत्र नाभ्युदितम् चित्तम् तत्तत् सुखम् अकृत्रिमम्

स्वर्गादौ संभवति मरौ हिम-गृहम् यथा ॥२६॥

yatra nAbhyuditam cittam tattat sukham akRtrimam | na svarga.Adau sambhavati marau hima-gRham yathA ||26||

.

yatra nAbhyuditam cittam –

where Chitta Affection has not arisen — tattat sukham akRtrimAm –

therever is natural happiness — na svargAdau sambhavati –

not in heaven-&c does it arise — marau hima-gRham yathA –

as the desert is not the home of snow —

#abhyudita - arisen, sprung from — y2.013.001

#kRtrima — adj. ‑ made artificially, factitious, unnaturally or non-spontaneously produced; falsified; not natural; simulated; adventitious — akRtrima ‑ none of the above — defined by Sarasvati at y3.018.014… —

#maru ‑ m. ‑ a wilderness, sandy waste, desert (often pl.); a mountain, rock; "the desertlike penance" i.e. abstinence from drinking mbh.; [a place of romance! http://www.exoticindia.com/product/MG59/] — y1.020.032 —028.008 —

~AB. tattat sukham tac ca ... ||

~vwv.1586/26. That natural Bliss of Brahman, where the mind is not risen, does not occur in heaven and the like, as a habitation of ice (or an icy lake) does not occur in a sandy desert.

~sv.26-32 The bliss that is experienced in a state of no-mind, that bliss which is uncaused, is not found even in the highest heaven. In fact, that bliss is inexpressible and indescribable and should not even be called happiness! The mind of the knower of the truth is no-mind: it is pure satva.

Where Chitta Affection has not arisen,

there is natural happiness:

it does it arise in heaven:

the desert is not the home of snow —

 

 

चित्तोपशम-जम् स्फारम् अवाच्यम् वचसा सुखम्

क्षयातिशय-निर्मुक्तम् नोदेति शाम्यति ॥२७॥

citta-upazama-jam sphAram avAcyam vacasA sukham | kSayAtizaya-nirmuktam na_udeti na ca zAmyati ||27||

.

citta-upazama-jam sphAram –

born of quietude, vast — avAcyam vacasA sukham ‑ happiness

a happy place unutterable by speech

free of decay & free of growth

— kSaya-atizaya-nirmuktam ‑ decay-increase-free — na udeti na ca zAmyati –

not.arising & not.subsiding

#sphAra ‑ adj. – vast, extensive, strong, dense (as mist), loud (as a shout); a shock, slap, bang; = <sphuraNa>; ‑ m/n. ‑ a bubble or flaw (in gold); much, abundance — sphAratA ‑ f. ‑ extension, density [=ghanatA]; <jagati spharatAm nIte ... manasA> "the world being led into extension by the Mind" y3.093.011]. — y2.014.010 - .014.031 —

#atizaya ‑ ati-zaya ‑ m. ‑ pre-eminence, eminence; superiority in quality or quantity or numbers; advantageous result; —adj. ‑ pre-eminent, superior, abundant; — atizayam, atizayena ind. ‑ eminently, very; — atizAyin adj. ‑ excelling, abounding; excessive. — atizayana a.I – eminent, abundant; atizayanam ind. – excessively. —

~vlm.1587/27. The great happiness of the cessation of thought, which is inexpressible by words and is free from decay or excess _or growth_, neither arises nor comes to an end.

~sv.26-32 The bliss that is experienced in a state of no-mind, that bliss which is uncaused, is not found even in the highest heaven. In fact, that bliss is inexpressible and indescribable and should not even be called happiness! The mind of the knower of the truth is no-mind: it is pure satva.

Born of Upashama Quietude,

immense happiness unutterable by speech —

decay-increase-free —

does not arise and does not subside —

 

28|Ø

बोधाद् भवति चित्त-अन्तो दुर्.बोधाच् चित्त-वेदिता

bodhAt bhavati citta-anto_ dur.bodhAt_ citta-veditA |

बाल-वेतालवत् तेन मोह-श्रीर् घनताम् गता ॥२८॥

bAla-vetAlavat tena moha-zrI:_ ghanatAm gatA ||28||

.

bodhAt_ bhavati citta-anta: -

bodhAt becoming after Affecting =

dur.bodhAt citta-veditA – mistaking what is Affectively known +

bAla-vetAlavat  - like the Boy & the Zombie =

tena - thereby =

moha-zrI:_ghanatAm gatA – a wealth of Delusion, thick as fog, =

~vlm.28. Right understanding weakness the sensuous mind (by the blaze of rationality), but wrong understanding serves to increase its irrational sensuousness only. It then, sees the thickening mists of error, rising as spectres and apparitions before the sight of boys.

~sv.26-32 The bliss that is experienced in a state of no-mind, that bliss which is uncaused, is not found even in the highest heaven. In fact, that bliss is inexpressible and indescribable and should not even be called happiness! The mind of the knower of the truth is no-mind: it is pure satva.

 

 

विद्यमानम् अपि ह्य्_एतच्_चित्तम् बोधाद् विलीयते

तद् अप्य्_असद् इव_आभाति ताम्रम् हेमी.कृतम् यथा ॥२९॥

vidyamAnam api hi_ etac_cittam bodhAt_ vilIyate | tat_ api_ asat_ iva_AbhAti tAmram hemI.kRtam yathA ||29||

.

vidyamAnam api hi_ etat - x =

cittam bodhAt_vilIyate - x +

tat_api_a-sat_iva_AbhAti - x =

tAmram hemI.kRtam yathA - x.

~vlm.29. Though the sensational mind is existent in us, yet it seems as quite inexistent and extinct before the light of our rationality, as the substance of copper appears to disappear by being melted with gold. (The carnal mind is converted to the rational understanding by its association with it).

~sv.26-32 The bliss that is experienced in a state of no-mind, that bliss which is uncaused, is not found even in the highest heaven. In fact, that bliss is inexpressible and indescribable and should not even be called happiness! The mind of the knower of the truth is no-mind: it is pure satva.

*

vidyamAnamapi hyetaccittaM bodhAdvilIyate |

sadapyasadivAbhAti tAmraM hemIkRtaM yathA || 29

***VA - although (seemingly) real, this mind disappears from awakening

(to the truth),

Like when gold although real, appear as unreal copper.

I don’t see how example matches to concept in the first line in this

sarga, although it is elaborated in the next.

AS:
Yes, it is a bit twisted, but AB commentary helps.
Even though the mind (of a person with knowledge) is present (as evident from his ordinary actions) it dissolves due to the awakening.
Just as copper, though existent, appears otherwise when made golden.
I presume the conversion into gold is intended as an alchemy type change. The original copper is still the material basis even though it has completely changed and appears gone.
This is what happens to the mind of a knower. It is transformed, but is still present.

 

 

 

ज्ञस्य चित्तम् चित्ताख्यम् ज्ञचित्तम् सत्त्वमुच्यते

नामार्थान्यत्वभाक्चित्तम् बोधात्ताम्रसुवर्णवत् ॥३०॥

jJasya cittam na citta-Akhyam jJa-cittam sattvam ucyate |

nAma-artha-anyatva-bhAk_cittam bodhAttAmrasuvarNavat ||30||

jJasya cittam na citta-Akhyam jJa-cittam sattvam ucyate - x =

nAma-artha-anyatva-bhAk_cittam bodhAttAmrasuvarNavat - x =

~vlm.30. The mind of the wise is not the sensuous mind, because the wise mind is an essence of purity by itself; thus the sensible mind is changed in its name and nature to that of the understanding, as the copper is converted to the name and nature of gold.

~sv.26-32 The bliss that is experienced in a state of no-mind, that bliss which is uncaused, is not found even in the highest heaven. In fact, that bliss is inexpressible and indescribable and should not even be called happiness! The mind of the knower of the truth is no-mind: it is pure satva.

 

31|Ø

संभवति चित्तत्वम् तेन तत् प्रविलीयते

na sambhavati cittatvam tena tat pra.vilIyate |

भ्रम: शाम्यति बोधेन .अभावो विद्यते सत: ॥३१॥

bhrama: zAmyati bodhena na_abhAvo_ vidyate sata: ||31||

.

na sambhavati cittatvam tena tat_pravilIyate - x =

bhrama: zAmyati bodhena na_abhAvo vidyate sata: - x =

#bhU —>#sambhU - come or be together, assemble, meet, unite-with (instr. saha or loc.), •• have sexual intercourse with (instr. saha or sArdham & acc.); be held or contained in (loc.); • originate, be produced or born, spring from (abl.), • happen, occur, • fall to a person's (loc. or gen.) share or lot.

~vlm.31. But it is not possible for the mind to be absorbed at once in the intellect, its errors only are moved by right understanding, but its essence is never annihilated. (as the alloy of copper in gold).

~sv.26-32 The bliss that is experienced in a state of no-mind, that bliss which is uncaused, is not found even in the highest heaven. In fact, that bliss is inexpressible and indescribable and should not even be called happiness! The mind of the knower of the truth is no-mind: it is pure satva.

 

 

अवस्त्व्_एव विकल्पात्म चित्तादि शश-शृङ्गवत्

सर्वम् तदात्मनस्_तस्मात् तद्-द् हि बोधाद् विलीयते ॥३२॥

avastv_eva vikalpAtma citta.Adi zaza-zRGgavat |

sarvam tadAtmana:_ tasmAt_tad.t_ hi bodhAt_ vilIyate ||32||

avastv_eva vikalpAtma citta.Adi zaza-zRGgavat - x =

sarvam tadAtmana:_ tasmAt_tad.t_ hi bodhAt_ vilIyate - x =

~vlm.32. Things taken as symbols of the soul, are all un-substantial as the mind and vital principle; all which are as unreal as the horns of hare (which are never known to grow). They are but reflexions of the soul, and vanish from view after the soul is known. (The mind is said to be an expansion of the soul [Sanskrit ~]

~sv.26-32 The bliss that is experienced in a state of no-mind, that bliss which is uncaused, is not found even in the highest heaven. In fact, that bliss is inexpressible and indescribable and should not even be called happiness! The mind of the knower of the truth is no-mind: it is pure satva.

 

33|Ø

चित्तम् सत्त्वम् समायातम् किंचित्.कालम् जगत्.स्थितौ

cittam sattvam samAyAtam kim.citkAlam jagat-sthitau |

विहृत्य तुर्य-अवस्थायाम् तुर्य-अतीतम् भवत्य् अत: ॥३३॥

vihRtya turya-avasthAyAm turya-atItam bhavati_ ata: ||33||

.

cittam sattvam samAyAtam kim.citkAlam jagat-sthitau - x =

vihRtya turya-avasthAyAm turya-atItam bhavatyata: - x =

~vlm.33. The mind has its being for a short time only, during its continuance in the world; but after it has passed its fourth stage of insensibility, it arrives to the state of comatosity which is beyond the fourth stage.

~sv.33-34 After living with such no-mind for some time, there arises the state known as turIya-atita (the state beyond the transcendental, or the turIya state).

 

 

ब्रह्मैव भूरिभुवनभ्रमविभ्रमौघैर्

इत्थम् स्थितम् सममनेकतयैकमेव

सर्वात्म संभवति नेतरदङ्ग किंचिच्

चित्तादिकम् हृदीव हि संनिवेश: ॥३४॥

brahmÂ_iva bhUri-bhuvana-bhrama-vibhrama-oghair

ittham sthitam samam anekatayA_ekam eva |

sarva-Atma sambhavati na_itarat_ aGga kim.cic

citta-Adikam ca na hRdi_iva hi samniveza: ||34||

brahmÂ_iva - x =

bhUri-bhuvana-bhrama-vibhrama-oghai: -

w many-earth-delusive-indelusive-floods =

ittham sthitam

so set the same, a state of non-Oneness yet One.

 _anekatayA_ekam eva - x =

sarva-Atma sambhavati - when AllSelf comes to be =

na_itarat_ aGga kim.cic – "et" has no "cetera" &c. =

citta-Adikam ca and someone of Affective Mind, &c.

na hRdi_iva hi samniveza: - x.

~vlm.34. Brahma is all even andone, though appearing as many amidst the errors that reign over the world; He is the soul of all and has no partial or particular form of any kind. He is not the mind or any thing else, nor is He situated in the heart (as afinite being). (gloss:--The Divine Soul like the human mind has conceptions of endless things, which are neither situated in it nor parts of itself, but are as empty phantoms in the air).

~sv.33-34 After living with such no-mind for some time, there arises the state known as turIya-atita (the state beyond the transcendental, or the turIya state).

 

 

 

om

 

 

 

DAILY READINGS th 7September

 

fm3089 1.sp06.07 THE LOVE-TALE OF indra AND ahalyA .z54

https://www.dropbox.com/s/vvyjhv5thx8sbut/fm3089%201.sp06..07%20THE%20LOVE-TALE%20OF%20indra%20AND%20ahalyA%20.z54.docx?dl=0

fm6045 2.sp7 The Woodapple Tree .z36

https://www.dropbox.com/s/bqp32boer6cl6pf/fm6045%202.sp7%20The%20Woodapple%20Tree%20.z36.docx?dl=0

fm7142 3.sp07.08 Dream Reality .z46

https://www.dropbox.com/s/6tawwq43d1bq00f/fm7142%203.sp07.08%20Dream%20Reality%20.z46.docx?dl=0

 

Group Page

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चित् संवित्त्या.उच्यते जीव:

cit saMvittyA _ucyate jIva:

संकल्पात्स मनो_ भवेत्

saMkalpAt sa:_ mana:_ bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि_अभिधम् तत:

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

 

 

Om

 

 

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fm6044 2.sp06 THE ESSENCE OF THE MIND .z34.docx

Jiva Das

unread,
Sep 6, 2021, 10:52:25 AMSep 6
to yoga vasishtha

 

FM.6.1.FM.6.49

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FM6044 2.SP06 THE ESSENCE OF THE MIND_Z34

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FM.6.44 THE ESSENCE OF THE MIND 2.SP06 .z34

 

केवलेन_इन्द्रियैः सार्धम् वर्तमान~अर्थ.वर्तिना

kevalena_indriyai: sArdham vartamAna.artha.vartinA |

.संगमेन मनसा यत् करोषि तत्.कृतम् ॥६।४४१॥

a.saMgamena manasA yat karoSi na tat.kRtam ||6|44|1||

यथा प्राप्ति.क्षणे वस्तु प्रथमे तुष्टये तथा

yathA prApti.kSaNe vastu prathame tuSTaye tathA |

प्राप्त्य् ए.क्षणात्_ऊर्ध्वम् इति को _अनुभूतवान् ॥६।४४२॥

na prApti_eka.kSaNAt_Urdhvam iti ko na_anubhUtavAn ||6|44|2||

वाञ्छा.काले यथा वस्तु तुष्टये _अन्यदा तथा

vAJchA.kAle yathA vastu tuSTaye na_anyadA tathA |

तस्मात् क्षण.सुखे सक्तिम् बालः_बध्नाति _इतरः ॥६।४४३॥

tasmAt kSaNa.sukhe saktim bAla:_badhnAti na_itara: ||6|44|3||

वाञ्छा.काले तुष्टये यत्_तत्र वाञ्छा_एव कारणम्

vAJchA.kAle tuSTaye yat_tatra vAJchA_eva kAraNam |

तुष्टः_तु_.तुष्टि.पर्यन्ता तस्मात्_वाञ्छाम् परित्यज ॥६।४४४॥

tuSTa:_tu_a.tuSTi.paryantA tasmAt_vAJchAm parityaja ||6|44|4||

यदि तत्.पदम् आप्तः_असि कदाचित् काल.पर्ययात्

yadi tat.padam Apta:_asi kadAcit kAla.paryayAt |

द् हम्.भावना.रूपे मङ्क्तव्यम् त्वया पुनः ॥६।४४५॥

tat_aham.bhAvanA.rUpe na maGktavyam tvayA puna: ||6|44|5||

आत्म.ज्ञान~अचलस्य_अग्रे, राम, विश्रान्तवान् असि

Atma.jJAna.acalasya_agre, rAma, vizrAntavAn asi |

अहम्.भाव.महा.श्वभ्रे पुनः पातम् अर्हसि ॥६।४४६॥

aham.bhAva.mahA.zvabhre na puna: pAtam arhasi ||6|44|6||

यत् स्मृत~अनन्त.सत्.दृष्टेः_ज्ञत्व.मेरु.शिरःस्थितेः

yat smRta.ananta.sat.dRSTe:_jJatva.meru.zira:sthite: |

पुनर्.गर्भ~अनुकार~अन्तःपाताले पतनम् कुतः ॥६।४४७॥

punar.garbha.anukAra.anta:pAtAle patanam kuta: ||6|44|7||

दृश्यते ते स्वभावः_अयम् समतासत्यता मयः

dRzyate te svabhAva:_ayam samatAsatyatA maya: |

मन्ये क्षीण.विकल्पे_असि जातः_असि हत.कालिकः ॥६।४४८॥

manye kSINa.vikalpe_asi jAta:_asi hata.kAlika: ||6|44|8||

स्वभावे सम्स्थितः_राम इति_आवेदयति_इव मे

svabhAve samsthita:_rAma iti_Avedayati_iva me |

सौम्य पूर्ण~अर्णव.प्रख्या समता निर्मला तव ॥६।४४९॥

saumya pUrNa.arNava.prakhyA samatA nirmalA tava ||6|44|9||

आशा यातु निराशत्वम् .भावम् यातु भावनम्

AzA yAtu nirAzatvam a.bhAvam yAtu bhAvanam |

.मनस्त्वम् मनः_यातु तव_.सङ्गेन जीवतः ॥६।४४।१०॥

a.manastvam mana:_yAtu tava_a.saGgena jIvata: ||6|44|10||

याम्याम् वस्तु.दृशम् यासि तस्याम् तस्याम् अवस्थितम्

yAmyAm vastu.dRzam yAsi tasyAm tasyAm avasthitam |

सत्तासमान्य.रूपेण ब्रह्म बृम्हित.चित्~घनम् ॥६।४४।११॥

sattAsamAnya.rUpeNa brahma bRmhita.cit~ghanam ||6|44|11||

अज्ञात~आत्मा निबद्धः_असि विज्ञात~आत्मा बध्यसे

ajJAta.AtmA nibaddha:_asi vijJAta.AtmA na badhyase |

राम त्वम् स्वात्मना_आत्मानम् बोधयस्व बलाद् तः ॥६।४४।१२॥

rAma tvam svAtmanA_AtmAnam bodhayasva balAt_ata: ||6|44|12||

यत्र स्वदते वस्तु स्वदते यथागतम्

yatra na svadate vastu svadate ca yathAgatam |

.वासनत्वम् तत्_विद्धि साम्यम् आकाश.कोमलम् ॥६।४४।१३॥

a.vAsanatvam tat_viddhi sAmyam AkAza.komalam ||6|44|13||

वासना.रहितैः_अन्तर्_इन्द्रियैः_आहर क्रियाः

vAsanA.rahitai:_antar_indriyai:_Ahara kriyA: |

विक्रियाम् अवप्नोषि .वत् क्षोभ.शतैः_अपि ॥६।४४।१४॥

na vikriyAm avApnoSi kha.vat kSobha.zatai:_api ||6|44|14||

ज्ञाता ज्ञानम् तथा ज्ञेयम् त्रयम् एकतया_आत्मनि

jJAtA jJAnam tathA jJeyam trayam ekatayA_Atmani |

शान्त~आत्म~अनुभव~अभव्यम् भूयः_भव.भाक्_असि ॥६।४४।१५॥

zAnta.Atma.anubhava.abhavyam na bhUya:_bhava.bhAk_asi ||6|44|15||

चित्त.न्मेष.निमेषाभ्याम् सम्सार.प्रलय.दयौ

citta.unmeSa.nimeSAbhyAm samsAra.pralaya.udayau |

वासनाप्राण.सम्रोधाद् .निमेषम् मनः कुरु ॥६।४४।१६॥

vAsanAprANa.samrodhAt_a.nimeSam mana: kuru ||6|44|16||

प्राण.न्मेष.निमेषाभ्याम् सम्सृतेः प्रलय.दयौ

prANa.unmeSa.nimeSAbhyAm samsRte: pralaya.udayau |

तम् अभ्यास.प्रयोगाभ्याम् उन्मेष.रहितम् कुरु ॥६।४४।१७॥

tam abhyAsa.prayogAbhyAm unmeSa.rahitam kuru ||6|44|17||

मौर्ख्य.न्मेष.निमेषाभ्याम् कर्माणाम् प्रलय.दयौ

तत्_विलीनम् कुरु बलात्_गुरु.शास्त्रार्थ.संयमैः ॥६।४४।१८॥

maurkhya.unmeSa.nimeSAbhyAm karmANAm pralaya.udayau |

tat_vilInam kuru balAt_guru.zAstrArtha.saMyamai: ||6|44|18||

यथा वात.रजः.सङ्ग.स्पन्दात् खम् भाव.वेदनम्

yathA vAta.raja:.saGga.spandAt kham bhAva.vedanam |

तथा चितः_चेत्यतया स्पन्दात्_इदम् उपस्थितम् ॥६।४४।१९॥

tathA cita:_cetyatayA spandAt_idam upasthitam ||6|44|19||

दृश्य.दर्शन.सम्बन्ध.स्पन्देन_इयम् जगत्~गतिः

dRzya.darzana.sambandha.spandena_iyam jagat~gati: |

स्फुरति_आलोक.कुड्य.आदि.संगजा* वर्णधीः_इव ॥६।४४।२०॥

sphurati_Aloka.kuDya.Adi.saMgajA* varNadhI:_iva ||6|44|20||

दृश्य.दर्शन.सम्बन्ध.स्पन्द~अभावे जायते

dRzya.darzana.sambandha.spanda.abhAve na jAyate |

वेदना भवत्_आभासा चित्र.पुम्साम् इव_आशये ॥६।४४।२१॥

vedanA bhavat_AbhAsA citra.pumsAm iva_Azaye ||6|44|21||

चित्त.स्पन्द.त्थिता माया द् भावे विलीयते

citta.spanda.utthitA mAyA tat_abhAve vilIyate |

पयःस्पन्द.त्थिता वीचिः_द् भावे विनश्यति ॥६।४४।२२॥

paya:spanda.utthitA vIci:_tat_abhAve vinazyati ||6|44|22||

त्यागेन वासना.अंशस्य बोधात्_वा प्राण.रोधनात्

tyAgena vAsanA.aMzasya bodhAt_vA prANa.rodhanAt |

चित्ते निस्पन्दताम् याते कुतः स्पन्दस्य सम्भवः ॥६।४४।२३॥

citte nispandatAm yAte kuta: spandasya sambhava: ||6|44|23||

.संवित्.स्पन्द मात्रेण याति चित्तम् .चित्तताम्

a.saMvit.spanda mAtreNa yAti cittam a.cittatAm |

प्राणानाम् वा नि.रोधेन तदेव परम् पदम् ॥६।४४।२४॥

prANAnAm vA ni.rodhena tadeva ca param padam ||6|44|24||

दृश्य.दर्शन.सम्बन्धे यत् सुखम् परमार्थिकम्

dRzya.darzana.sambandhe yat sukham paramArthikam |

तत्.अन्त~एक.अन्त.संवित्त्या ब्रह्म.दृष्ट्या मनःक्षयः ॥६।४४।२५॥

tat.anta.eka.anta.saMvittyA brahma.dRSTyA mana:kSaya: ||6|44|25||

यत्र नाभ्युदितम् चित्तम् तत्.तत् सुखम् अकृत्रिमम्

yatra nAbhyuditam cittam tat.tat sukham akRtrimam |

स्वर्ग.आदौ सम्भवति मरौ हिम.गृहम् यथा ॥६।४४।२६॥

na svarga.Adau sambhavati marau hima.gRham yathA ||6|44|26||

चित्त.पशम.जम् स्फारम् अवाच्यम् वचसा सुखम्

citta.upazama.jam sphAram avAcyam vacasA sukham |

क्षय~अतिशय.निर्मुक्तम् _उदेति शाम्यति ॥६।४४।२७॥

kSaya.atizaya.nirmuktam na_udeti na ca zAmyati ||6|44|27||

बोधात् भवति चित्त~न्तो दुर्.बोधात्_चित्त.वेदिता

bodhAt bhavati citta.anta:_dur.bodhAt_citta.veditA |

बाल.वेतालवत् तेन मोह.श्रीः_घनताम् गता ॥६।४४।२८॥

bAla.vetAlavat tena moha.zrI:_ghanatAm gatA ||6|44|28||

विद्यमानम् अपि हि_एतत्_चित्तम् बोधात्_विलीयते

vidyamAnam api hi_etat_cittam bodhAt_vilIyate |

द् पि_असत्_इव_आभाति ताम्रम् हेमी.कृतम् यथा ॥६।४४।२९॥

sat_api_asat_iva_AbhAti tAmram hemI.kRtam yathA ||6|44|29||

ज्ञस्य चित्तम् चित्त~आख्यम् ज्ञ.चित्तम् सत्त्वम् उच्यते

jJasya cittam na citta.Akhyam jJa.cittam sattvam ucyate |

नाम~अर्थ~अन्यत्व.भाक्_चित्तम् बोधात्_ताम्र.सुवर्णवत् ॥६।४४।३०॥

nAma.artha.anyatva.bhAk_cittam bodhAt_tAmra.suvarNavat ||6|44|30||

सम्भवति चित्तत्वम् तेन तत् प्र.विलीयते

na sambhavati cittatvam tena tat pra.vilIyate |

भ्रमः शाम्यति बोधेन _अभावः_विद्यते सतः ॥६।४४।३१॥

bhrama: zAmyati bodhena na_abhAva:_vidyate sata: ||6|44|31||

.वस्तु_एव विकल्प.आत्म चित्त.आदि शश.शृङ्गवत्

a.vastu_eva vikalpa.Atma citta.Adi zaza.zRGgavat |

सर्वम् तदात्मनः_तस्मात् तत् _हि बोधात्_विलीयते ॥६।४४।३२॥

sarvam tadAtmana:_tasmAt tat _hi bodhAt_vilIyate ||6|44|32||

चित्तम् सत्त्वम् समायातम् किम्.चित्.कालम् जगत्.स्थितौ

cittam sattvam samAyAtam kim.cit.kAlam jagat.sthitau |

विहृत्य तुर्य~अवस्थायाम् तुर्य~अतीतम् भवति_अतः ॥६।४४।३३॥

vihRtya turya.avasthAyAm turya.atItam bhavati_ata: ||6|44|33||

ब्रह्मा_इव भूरि.भुवन.भ्रम.विभ्रम.ओघैर्

brahmA_iva bhUri.bhuvana.bhrama.vibhrama.oghair

इत्थम् स्थितम् समम् अनेकतया_एकम् एव

ittham sthitam samam anekatayA_ekam eva |

सर्व~आत्म सम्भवति _इतरद् ङ्ग किम्.चित्_

sarva.Atma sambhavati na_itarat_aGga kim.cit_

चित्त~आदिकम् हृदि_इव हि सम्निवेशः ॥६।४४।३४॥

citta.Adikam ca na hRdi_iva hi samniveza: ||6|44|34||

 

 

om

 

 

 

http://srimadbhagavatam.org/images/caligraphy.gif

 

 

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VASISHTHA said—

 

केवलेन_इन्द्रियैः सार्धम् वर्तमान~अर्थ.वर्तिना

kevalena_indriyai: sArdham vartamAna.artha.vartinA |

.संगमेन मनसा यत् करोषि तत्.कृतम् ॥६।४४१॥

a.saMgamena manasA yat karoSi na tat.kRtam ||6|44|1||

.

kevalena_indriyai: entirely by the sense.organs

sa.ardham jointly

vartamAna*.artha.varti.located.in/engaged.in.nA

a.saMgamena manasA yat karoSi – without affection by Mind what U do

na tat.kRtam that is not done.

#prim. #ardha – a half > *sArdha – sa.ardha सार्ध .adj.. joined wilh a half, plus one half. increased by one half. having a half over (e.g. dve zate sArdhe, "two hundred together with a half", i.e. 250); • *sArdham .ind.. jointly, together, along with, with (inst. or comp.; *sArdham #A>dA, to take with one")

.

*vlm.1 VASISHTHA said:..Ráma! whatever acts you do with your organs of action, and without application of the mind to the work in hand, know such work to be no doing of yours.

*sv. That is not considered action, O rAma, which you perform merely with the organs of action, with an unattached mind.

 

यथा प्राप्ति.क्षणे वस्तु प्रथमे तुष्टये तथा

yathA prApti.kSaNe vastu prathame tuSTaye tathA |

प्राप्त्य् ए.क्षणात्_ऊर्ध्वम् इति को _अनुभूतवान् ॥६।४४।२॥

na prApti_eka.kSaNAt_Urdhvam iti ko na_anubhUtavAn ||6|44|2||

.

yathA prApti.kSaNe as i/ what is got in a moment

vastu.substance in/when the prathama.first.e tuSTi*.e tathA.thus =  

na.no/t prApti*.eka.one.kSaNAt.at.once/in.a.moment Urdhva*.m iti.so/"thus" kas.who?which na.no/t anubhUta*.vAn.-ous

in the moment that you get it substantially

at first it's satisfying for that moment; never more

:

who has not experienced such things?

.

tuSTi

prApti

anubhUta

.

*jd. that something got in a moment gives brief satisfaction,

no more pleasure after it is got.

*vwv.1580/2. Who has not experienced that an object is not so satisfying after the single moment of acquisition as it is at the first moment of acquisition?

*vlm.2. Who does not feel a pleasure at the time of his achieving unaction, which he did not feel a moment before, nor is likely to perceive the next moment after he has done the work. (Therefore it is the attention of the mind which gives pleasure to an action, and which is not to be felt in absence of that attention, both before and after completion of the act).

*sv.1.2 VASISTHA continued: That is not considered action, O rAma, which you perform merely with the organs of action, with an unattached mind.

*यथा प्राप्ति.क्षणे as i/ what is got in a moment वस्तु substantial reality प्रथमे तुष्टये तथा in its first satisfaction thus प्राप्ति.एक.क्षणात् ऊर्ध्वम् no higher than got in one moment इति कः न.अनुभूतवान् who has not experienced things so? .. that something got in a moment gives no more pleasure after it is got? .

 

वाञ्छा.काले यथा वस्तु तुष्टये _अन्यदा तथा

vAJchA.kAle yathA vastu tuSTaye na_anyadA tathA |

तस्मात् क्षण.सुखे सक्तिम् बालः_बध्नाति _इतरः ॥६।४४।३॥

tasmAt kSaNa.sukhe saktim bAla:_badhnAti na_itara: ||6|44|3||

.

vAJcha.wish/want/desire.for.kAla.Time.e yathA.as/how vastu.substance tuSTi*.aye na anyadA.otherwhen tathA.thus = tasmAt.from.that/therefore/thru.that in/when the kSaNa.moment/instant.sukha.good/pleasure.e sakti*.m bAla.boy: badhnAti* na.no/t itarat.other/else:  

.

tuSTi

sakti

badhnAti

.

at the time U want it

to get a thing is satisfying, not any.other.when is it so

:

by a momentarily.happy attachment a boy gets bound

not otherwise

.

*vwv.1581/3a.4a. As an object is satisfying at the time of longing for it, it is not so at another time. Only desire is the cause for the satisfaction_arising_at the time of longing for it.

*sv.3 The delight derived from sensual experience is fleeting. A repetition of that experience does not afford a repetition of the same delight. Who but a fool will entertain desire for such a momentary joy?

*vlm.3. The pleasure of a thing is accompanied only with the desire of its passion, and not either prior or posterior to the same; therefore it is boyish and not manliness to take any delight in a momentary pleasure. (All pleasure and pain are concomitant with their thoughts only; and these being fleeting there is no lasting pleasure or pain in anything).

*vAJchA.kAle yathA as at the time of wanting vastu tuSTaye na_anyadA tathA a thing is satisfying, not otherwhen thus, tasmAt kSaNa.sukhe saktim by that momentarily.happy attachment bAlo badhnAti a boy is bound a_itara: not otherwise.

 

वाञ्छा.काले तुष्टये यत्_तत्र वाञ्छा_एव कारणम्

vAJchA.kAle tuSTaye yat_tatra vAJchA_eva kAraNam |

तुष्टः_तु_.तुष्टि.पर्यन्ता तस्मात्_वाञ्छाम् परित्यज ॥६।४४।४॥

tuSTa:_tu_a.tuSTi.paryantA tasmAt_vAJchAm parityaja ||6|44|4||

.

vAJcha.wish/want/desire.for.A.kAla.Time.e tuSTi.satisfaction.e yat.which/what

What tends to satisfy at the time of desire —

tatra.there/then vAJcha.wish/want/desire.for.A eva.very/only/indeed kAraNa.Cause .m

there desire alone is the cause

tuSTa*: tu.but/yet/however a.non.tuSTi.satisfaction.

paryanta*.A

but when your satisfaction is followed by dissatisfaction

tasmAt.from.that/therefore/thru.that vAJcha.wish/want/desire.for.Am parityaja* therefore give.up desire

.

tuSTa

paryanta

parityaja

.

*vwv.1581/3a.4a. As an object is satisfying at the time of longing for it, it is not so at another time. Only desire is the cause for the satisfaction_arising_at the time of longing for it.

*sv.4 Moreover, an object gives you pleasure only when it is desired. So the pleasure belongs to the desire — hence give up desire or craving.

*vlm.4. Whatever is pleasant during its desire, has that desire only for the cause of its pleasantness: hence the pleasurbleness of a thing lasting till its unpleasurableness is no real pleasure; wherefore this frail pleasure must be forsaken together with its temporary cause of desire by the wise.

what goes to satisfaction at the time of desire —

there desire alone is the cause —

but when your satisfaction is followed by dissatisfaction —

therefore give.up desire —

 

यदि तत्.पदम् आप्तः_असि कदाचित् काल.पर्ययात्

yadi tat.padam Apta:_asi kadAcit kAla.paryayAt |

द् अहम्.भावना.रूपे मङ्क्तव्यम् त्वया पुनः ॥६।४४।५॥

tat_aham.bhAvanA.rUpe na maGktavyam tvayA puna: ||6|44|5||

.

yadi.if tad.that.one.pada.condition/happening.m

Apta*: asi.you.are  

if you have got to That State

kadAcit.?when/wherever kAla.Time.paryAya.semblance.At

somewhen, after a while tad.that.one aham.I.bhAvanA.Feeling/impression/Imagination.rUpa.form/shape/color.e deep.in That I.Feeling form is na

maGktavya*.m not.to.be sunk tvayA.by/with.you punar.again by.you again

.

Apta

maGktavya

.

*vlm.5. If you have arrived to that high state, (of knowing the universality of the soul); then be careful for the future, and merge yourselves no more in the narrow pit of your personality.

*sv.5 If in the course of time, you attain to the experience of that (the self), do not store it in your mind as a memory or egosense to be revived as desire once again.

 

आत्म.ज्ञान~अचलस्य_अग्रे, राम, विश्रान्तवान् असि

Atma.jJAna.acalasya_agre, rAma, vizrAntavAn asi |

अहम्.भाव.महा.श्वभ्रे पुनः पातम् अर्हसि ॥६।४४।६॥

aham.bhAva.mahA.zvabhre na puna: pAtam arhasi ||6|44|6||

.

Atma.Self.jJAna.Knowledge/Intuition\Jnâna.Wisdom.acala.unmoving/mountain.sya

agre* on the peak of Self.Knowledge Mountain, Râma, vizrAnta.resting/in.repose.vAn.-ous asi.you.are/sword you are now in Vishrânta Repose aham.I.bhAva.becoming.state/feeling.sense.mahA.great.

zvabhra*.e into the I.feeling.great.pit na.no/t punar.again pAta*.m arhasi – you ought not to fall again

.

agre

zvabhra

pAta

.

here on the summit of Self.Wisdom Mountain, rAma, now you take your Rest

into the 'I'.sense, that great pit, never again should you take a fall

.

*vlm.6. You who have now found your rest and repose, in being seated in the highest pinnacle of spiritual knowledge (by cognoscence of yourself); must not allow your soul any more, to plunge in the deep and dark cave of your egoistic individuality.

*sv.6.11 For, when you rest on the pinnacle of self.knowledge, it is unwise to fall into the pit of egosense again. Let hopes cease and let notions vanish, let the mind reach the state of no.mind while you live unattached.

* Atma.jJAna.acalasya agre – on the peak of Self.Knowledge Mountain, rAma, vizrAntavAn asi – you are now in Vishrânta Repose — aham.bhAva.mahA.zvabhre – into the I.feeling.great.pit — na puna: pAtam arhasi – you ought not to fall again —

 

यत् स्मृत~अनन्त.सत्.दृष्टेः_ज्ञत्व.मेरु.शिरःस्थितेः

yat smRta.ananta.sat.dRSTe:_jJatva.meru.zira:sthite: |

पुनर्.गर्भ~अनुकार~अन्तःपाताले पतनम् कुतः ॥६।४४।७॥

punar.garbha.anukAra.anta:pAtAle patanam kuta: ||6|44|7||

.

yat.which/what smRta.remembered/thott.as: ananta.boundless/endless.sat.Real/being.so.dRSTi.vision/viewpoint.e:

jJatva*.Mount.Meru.ziras.head sthiti.state/condition.e: =

from jJatva*.Mount.Meru.ziras.head: sthiti.state/condition.e:

punar.again.garbha*.e into another womb

anukAra.anta:.within.pAtAla*.e patana*.m kutas.?whence resembling Inner Hell, why fall?

.

jJatva*.Mount.Meru.ziras.head sthiti.state/condition.e: =

from jJatva*.Mount.Meru.ziras.head: sthiti.state/condition.e:

punar.again.garbha*.e into another womb

anukAra*.anta:.within.pAtAla*

.

jJatva

garbha

anukAra

pAtAla

.

#kR – to do, > #anukR – following, doing next > *anukAra –m.. an imitation , resemblance.

*vlm.7. Thus seated on the pitch of your knowledge, as on the top of the Meru mountain; and remembering the glorious prospect all around you; you cannot choose to fall down into the hellpit of this earth, and to be reborn in the darksome cave of a mother's womb.

*sv.6.11 For, when you rest on the pinnacle of self.knowledge, it is unwise to fall into the pit of egosense again. Let hopes cease and let notions vanish, let the mind reach the state of no.mind while you live unattached.

 

दृश्यते ते स्वभावः_अयम् समतासत्यता मयः

dRzyate te svabhAva:_ayam samatAsatyatA maya: |

मन्ये क्षीण.विकल्पे_असि जातः_असि हत.कालिकः ॥६।४४।८॥

manye kSINa.vikalpe_asi jAta:_asi hata.kAlika: ||6|44|8||

.

dRzyate te svabhAvo ayam – your character appears as this

* samatÂsatyatA maya: mode of samatA.satyatA / samatA.asatyatA "fuzzy Â" – the Sameness of reality and unreality

manye I opine

kSINa.vikalpe asi in wasted.ideation you are

jAta: asi born you are

hata.kAlika: having slain the heron / killed your time / "ignorance" in AB, not supported elsewhere)

.

*vlm._.. you are of an even temperament, and have the quality of truth (satyaguna) full in your nature; I understand you have weakened your desires, and have entirely got over your ignorance.

*sv.6.11 For, when you rest on the pinnacle of self.knowledge, it is unwise to fall into the pit of egosense again. Let hopes cease and let notions vanish, let the mind reach the state of no.mind while you live unattached.

 

स्वभावे सम्स्थितः_राम इति_आवेदयति_इव मे

svabhAve samsthita:_rAma iti_Avedayati_iva me |

सौम्य पूर्ण~अर्णव.प्रख्या समता निर्मला तव ॥६।४४।९॥

saumya pUrNa.arNava.prakhyA samatA nirmalA tava ||6|44|9||

.

*svabhAve samsthita:_settled in your nature, rAma,

iti_Avedayati_iva me – so you appear to me,

saumya dear boy,

pUrNa.arNava.prakhyA full as the ocean

samatA nirmalA tava – is your immaculate Sameness

.

*vlm.9. You appear to be settled in your nature of purity, and the temperament of your mind appears to me to be as calm and quiet as the sea, when it is full and untroubled by the rude and rough winds of heaven.

*sv.6.11 For, when you rest on the pinnacle of self.knowledge, it is unwise to fall into the pit of egosense again. Let hopes cease and let notions vanish, let the mind reach the state of no.mind while you live unattached.

*svabhAve samsthita:_settled in your nature, rAma, iti_Avedayati_iva me – so you appear to me, saumya dear boy, pUrNa.arNava.prakhyA full as the ocean samatA nirmalA tava – is your immaculate Sameness

 

आशा यातु निराशत्वम् .भावम् यातु भावनम्

AzA yAtu nirAzatvam a.bhAvam yAtu bhAvanam |

.मनस्त्वम् मनः_यातु तव_.सङ्गेन जीवतः ॥६।४४।१०॥

a.manastvam mana:_yAtu tava_a.saGgena jIvata: ||6|44|10||

.

let your hopes come to hopelessness,

let your states come to statelessness,

to Mindlessness let your Mind come

thru living without attachment

.

AzA* yAtu* nirAza.tva.ity.m a.non.bhAva.becoming.state/feeling.sense.m yAtu* bhAavana*m = a.non.manastva.mentality.m Manas.Mind yAtu* tava.your a.non.saGga.Connexion.ena Living.jIva .tas.from/thru

.

AzA

yAtu

bhAvana

.

*VLMitra/P.10 May your expectations set at ease and your wants end in contentment. Let your madness turn to right-mindedness. Live unconnected with and aloof from all.

*sv. Let hopes cease and let notions vanish,

let the mind reach the state of no.mind while you live unattached.

 

याम्याम् वस्तु.दृशम् यासि तस्याम् तस्याम् अवस्थितम्

yAmyAm vastu.dRzam yAsi tasyAm tasyAm avasthitam |

सत्तासमान्य.रूपेण ब्रह्म बृम्हित.चित्~घनम् ॥६।४४।११॥

sattAsamAnya.rUpeNa brahma bRmhita.cit~ghanam ||6|44|11||

.

yAmyAm vastu.dRzam yAsi to whatever objective sight U come

tasyAm tasyAm avasthitam – in thatever contained +

#sat .> #sattA .> sattA.sAmAnya – sat.tA.sAma.anya / sattA.asama.anya – the state of being SameOther .rUpeNa

brahma bRmhita.cid.ghanam – Immensity.emitted Consciousness.Cloud.

.

*vlm.11. Whatever objects you come to see placed before you, know the same as full of the Divine intellect, which is consolidated and extended through all, as their common essence (The solid intellect forming the body, and its rarity the mind. "That extended through all yet in all the same; great in the earth as in the etherial frame" Pope).

*sv.6.11 For, when you rest on the pinnacle of self.knowledge, it is unwise to fall into the pit of egosense again. Let hopes cease and let notions vanish, let the mind reach the state of no.mind while you live unattached.

 

अज्ञात~आत्मा निबद्धः_असि विज्ञात~आत्मा बध्यसे

ajJAta.AtmA nibaddha:_asi vijJAta.AtmA na badhyase |

राम त्वम् स्वात्मना_आत्मानम् बोधयस्व बलाद् अतः ॥६।४४।१२॥

rAma tvam svAtmanA_AtmAnam bodhayasva balAt_ata: ||6|44|12||

.

a.non.jnAta.having.known.Atma.Self.A nibaddha*: asi.you.are/sword vijJAta*.Atma.Self.A na.no/t badhyase*, = Râma, tvam.you with/bmo svAtmA.own.self.nA AtmAnam.thm.self bodhayasva* from/thru\than bAla.boy/child.At atas.from.this/hence

.

nibaddha

vijJAta

badhyase

bodhayasva

.

not knowing the Self

U

are bound

having known the Self

U

are not bound

:

you should

by your own.Self,

rAma,

realize the Self as your constant practice from now on

.

*sv.12 You are bound only when you are ignorant. You will not be bound if you have self.knowledge. Hence, strive by every means to remain vigilant in self.knowledge.

*vlm.12. One ignorant of the soul, is fast bound to his ignorance; and one acquainted with the soul, is liberated from his bondage. Hence, O Ráma! learn to meditate constantly and intensely, the supreme soul in your own soul.

 

यत्र स्वदते वस्तु स्वदते यथागतम्

yatra na svadate vastu svadate ca yathAgatam |

.वासनत्वम् तत्_विद्धि साम्यम् आकाश.कोमलम् ॥६।४४।१३॥

a.vAsanatvam tat_viddhi sAmyam AkAza.komalam ||6|44|13||

.

yatra.where na.no/t svadat.savoring/pleasuring.e vastu.substance where something.real does not taste good svadat.savoring/pleasuring.e ca.and/too yathAgata.as.come/gone.to.m or else tastes good, as it may be, a.non.vAsanA.Trace.tva.ity.m tad.that.one viddhi.know! know that as without Conditioning sAmya.equanimous/similar.m AkAza.Space.komala.tender/pleasant.m

.

#part. #sama > *sAmya .adj.. equanimous, similar #avaiSamya, y2018.012.ABComm. •• #sAmyatA – Equanimity, Unification, #saMvedana_abhyAsAn nUnam abhyeti sAmyatA. y3060.030. .13.

#part. #sama > *sAmya .adj. equanimous, similar #avaiSamya, y2018.012.ABComm. •• #sAmyatA – Equanimity, Unification, #saMvedana_abhyAsAn nUnam abhyeti sAmyatA. y3060.030.

#mlai > *komala .mfn.. (fr. ko को ku कु, mala मल fr. √म्लै, "easily fading away"?), tender, soft (opposed to #karkaza कर्कश), bland, sweet, pleasing, charming, agreeable_R.&c (said of the #rIti style रीति _kpr.).

*vlm.13. It is indifference which wants to enjoy nothing, nor yet refuses the enjoyment of whatever presents of itself to any body; and know inappetency to consist in the cool calmness of the mind, resembling the serenity of the sky. (Insouciance is the want of desire and renunciation of pruriance and not the abdication of enjoyment).

*sv.13.18 When you do not engage yourself in sense.experiences and also when you experience whatever comes to you unsought, you are in a state of equanimity and purity, free from latent tendencies or memories.

* यत्र स्वदते वस्तु where something.real does not taste good स्वदते यथागतम् yet then tastes good, as it happens, .वासनत्वम् तत् विद्धि know that to be a state free from Vâsanâ Traces साम्यम् आकाश.कोमलम् Equanimity/Similarity. the Tender Space.

 

वासना.रहितैः_अन्तर्_इन्द्रियैः_आहर क्रियाः

vAsanA.rahitai:_antar_indriyai:_Ahara kriyA: |

विक्रियाम् अवप्नोषि .वत् क्षोभ.शतैः_अपि ॥६।४४।१४॥

na vikriyAm avApnoSi kha.vat kSobha.zatai:_api ||6|44|14||

.

vAsanA.Trace.rahita*.s.i: anta:.within without Conditioning within

with/bmo indriya.sense.organ.s.i: Ahara* kriyA.Action/Ritual: with the senses offer your Works na.no/t vikriya*.Am avApnoSi* kha.(personal)sky.vat.like/-ful with/bmo kSobha*.zata*.s.i: api.even/tho

.

rahita

Ahara

vikriya

kSobha

zata

.

*vlm.14. Preserve the coldlistlessness of your mind, and discharge your duties with the cool application of your organs of action; and this unconcernedness of your mind, will render you as steady as the sky at all accidents of life.

*sv.13.18 When you do not engage yourself in sense.experiences and also when you experience whatever comes to you unsought, you are in a state of equanimity and purity, free from latent tendencies or memories.

 

ज्ञाता ज्ञानम् तथा ज्ञेयम् त्रयम् एकतया_आत्मनि

jJAtA jJAnam tathA jJeyam trayam ekatayA_Atmani |

शान्त~आत्म~अनुभव~अभव्यम् भूयः_भव.भाक्_असि ॥६।४४।१५॥

zAnta.Atma.anubhava.abhavyam na bhUya:_bhava.bhAk_asi ||6|44|15||

.

jJAtR.Knower jJAna.Knowledge/Intuition\Jnâna.Wisdom.m tathA.thus jJeya.conceivable.m traya.triad/trio.m with/bmo ekatA.one.state/oneness.ayA in/when the Atma.Self.ni a trio with unity in the Self zAnta.quiet/calm.Atma.Self.anubhava.experience/apprehension, perception.a.non.bhavya.present\proper.m na.no/t bhUyas.more/much/exceedingly bhava.become!/origin/becoming.bhAk.enjoying/sharing asi.you.are  

.

*vlm.15. If you can combine the knower, knowable and the knowledge (i. e. all the three states of the subjective, objective and the intermediate percipience) in your soul alone; you will then feel the tranquility of your spirit and shall have no more to feel the troubles of sublunary life.

*sv.13.18 When you do not engage yourself in sense.experiences and also when you experience whatever comes to you unsought, you are in a state of equanimity and purity, free from latent tendencies or memories.

* jJAtR.Knower jJAna.Knowledge/Intuition\Jnâna.Wisdom.m tathA.thus jJeya.conceivable.m traya.triad/trio.m with/bmo ekatA.one.state/oneness.ayA in/when the Atma.Self.ni a trio with unity in the Self zAnta.quiet/calm.Atma.Self.anubhava.experience/apprehension, perception.a.non.bhavya.present\proper.m na.no/t bhUyas.more/much/exceedingly bhava.become!/origin/becoming.bhAk.enjoying/sharing asi.you.are  

 

चित्त.न्मेष.निमेषाभ्याम् सम्सार.प्रलय.दयौ

citta.unmeSa.nimeSAbhyAm samsAra.pralaya.udayau |

वासनाप्राण.सम्रोधाद् अ.निमेषम् मनः कुरु ॥६।४४।१६॥

vAsanAprANa.samrodhAt_a.nimeSam mana: kuru ||6|44|16||

.

citta.Conscient.mind.unmeSa.eye.opening*.nimeSa.eyeblink/twinkle.AbhyAm Samsâra.Convolution.pralaya.Doomsday.udaya.rise/ascent.u = from/thru\than vAsanA.Trace.prANa.Prâna.Air/life.saMrodha.obstruction/suppression/confinement/siege.At a.non.nimeSa.eyeblink/twinkle.m Manas.Mind kuru.make!do

.

*vlm.16. It is the expansion and contraction of the mind, that causes the display and dissolution of the world; try therefore to stop the action of thy mind, by restraining the breaths of thy desire in thyself.

*vwv.625/16a. The creation and dissolution of the world happen with the opening and closing of the mind.

*sv.13.18 When you do not engage yourself in sense.experiences and also when you experience whatever comes to you unsought, you are in a state of equanimity and purity, free from latent tendencies or memories.

* citta.Conscient.mind.unmeSa.eye.opening*.nimeSa.eyeblink/twinkle.AbhyAm Samsâra.Convolution.pralaya.Doomsday.udaya.rise/ascent.u = from/thru\than vAsanA.Trace.prANa.Prâna.Air/life.saMrodha.obstruction/suppression/confinement/siege.At a.non.nimeSa.eyeblink/twinkle.m Manas.Mind kuru.make!do

 

प्राण.न्मेष.निमेषाभ्याम् सम्सृतेः प्रलय.दयौ

तम् अभ्यास.प्रयोगाभ्याम् उन्मेष.रहितम् कुरु ॥६।४४।१७॥

prANa.unmeSa.nimeSAbhyAm samsRte: pralaya.udayau |

tam abhyAsa.prayogAbhyAm unmeSa.rahitam kuru ||6|44|17||

.

prANa.Prâna.Air/life.unmeSa.eye.opening.nimeSa.eyeblink/twinkle.AbhyAm samsRti*.e: pralaya.Doomsday.udaya.rise/ascent.u

tam.him/that.one  abhyAsa.practice/repetition/study/exercise.prayoga*.AbhyAm unmeSa.eye.opening.rahita.deserted/abandoned.m kuru.make!do

.

*vlm.17. So it is the breath of life, which conducts and stops the business of the world, by its respiration and rest; restrain therefore the breathing of the vital air, by thy practice of the regulation of thy breathing (as dictated before).

*sv.13.18 When you do not engage yourself in sense.experiences and also when you experience whatever comes to you unsought, you are in a state of equanimity and purity, free from latent tendencies or memories.

* prANa.Prâna.Air/life.unmeSa.eye.opening.nimeSa.eyeblink/twinkle.AbhyAm samsRti*.e: pralaya.Doomsday.udaya.rise/ascent.u tam.him/that.one abhyAsa.practice/repetition/study/exercise.prayoga*.AbhyAm unmeSa.eye.opening.rahita.deserted/abandoned.m kuru.make!do

 

मौर्ख्य.न्मेष.निमेषाभ्याम् कर्माणाम् प्रलय.दयौ

तत्_विलीनम् कुरु बलात्_गुरु.शास्त्रार्थ.संयमैः ॥६।४४।१८॥

maurkhya.unmeSa.nimeSAbhyAm karmANAm pralaya.udayau |

tat_vilInam kuru balAt_guru.zAstrArtha.saMyamai: ||6|44|18||

.

maurkhya*.unmeSa.eye.opening.nimeSa.eyeblink/twinkle.AbhyAm

of/for Karmas.ANAm pralaya.Doomsday.udaya.rise/ascent.u

tad.that.one vilIna*.m kuru.make!do from/thru\than bAla.boy/child.At Guru.Shâstra.artha.purpose/meaning/thing.stuff.saMyama*.s.i:

.

maurkhya

vilIna

saMyama

.

*vlm.18. So also it is the act of ignorance to give rise to ceremonious works, as it is that of knowledge to repress them; Do you therefore boldly put them down by your own forbearance, and the instructions you derive from the sástras and your preceptors.

*sv.13.18 When you do not engage yourself in sense.experiences and also when you experience whatever comes to you unsought, you are in a state of equanimity and purity, free from latent tendencies or memories.

 

यथा वात.रजः.सङ्ग.स्पन्दात् खम् भाव.वेदनम्

yathA vAta.raja:.saGga.spandAt kham bhAva.vedanam |

तथा चितः_चेत्यतया स्पन्दात्_इदम् उपस्थितम् ॥६।४४।१९॥

tathA cita:_cetyatayA spandAt_idam upasthitam ||6|44|19||

.

yathA as from/thru\than vAta*.rajas*.saGga.Connexion.spanda.Vibration/Energy.At kha.(personal)sky.m bhAva.becoming.state/feeling.sense.vedana. know.how.m = tathA – thus re cit.a: with/bmo cetyatA*.ayA from/thru\than spanda.Vibration/Energy.At idam.this.here upasthita*.m

.

vAta

rajas

cetyatA

upasthita

.

*vlm.19. As the winds flying with dust, darken the fair face of the sky; so the intellect being daubed with the intelligibles (The subjective soiled with the objective), obscure the clear visage of the soul.

*sv.19.21 In such a state, like the sky, you will not be tainted even by a thousand distractions. When knower, known and knowledge merge in the one self, the pure experiencer does not once again generate a division within.

 

दृश्य.दर्शन.सम्बन्ध.स्पन्देन_इयम् जगत्~गतिः

dRzya.darzana.sambandha.spandena_iyam jagat~gati: |

स्फुरति_आलोक.कुड्य.आदि.संगजा* वर्णधीः_इव ॥६।४४।२०॥

sphurati_Aloka.kuDya.Adi.saMgajA* varNadhI:_iva ||6|44|20||

.

with/bmo dRzya.percept/object.darzana.vision.sambandha.connexion/relationship.spanda.Vibration/Energy.ena iyam.this.here jagat.world.gati.path: this is World.Hiway + sphurat.flashing/appearing/throbbing.i Aloka.light.kuDya.wall\perceptual.wall/shell.Adi.&c saMga.connection.ja.born.A varNa.class\letter/color.dhI.thot: iva.like/as.if

.

*vlm.20. The action of the relation between the vision and visibles, (i. e. the mutual of the eyesight and outward objects on one another), causes the appearance of the world and its course; as the relation that there exists between the solar rays and formations of things, makes them appear in various colours to the eye. (Neither the course of the world, nor the appearance of colour is in real being, but is owing to the relative combination of things).

*sv.19.21 In such a state, like the sky, you will not be tainted even by a thousand distractions. When knower, known and knowledge merge in the one self, the pure experiencer does not once again generate a division within.

* with/bmo dRzya.percept/object.darzana.vision.sambandha.connexion/relationship.spanda.Vibration/Energy.ena iyam.this.here jagat.world.gati.path: this is World.Hiway + sphurat.flashing/appearing/throbbing

.i Aloka.light.kuDya.wall\perceptual.wall/shell.Adi.&c saMga.connection.ja.born.A varNa.class\letter/color.dhI.thot: iva.like/as.if

 

दृश्य.दर्शन.सम्बन्ध.स्पन्द~अभावे जायते

dRzya.darzana.sambandha.spanda.abhAve na jAyate |

वेदना भवत्_आभासा चित्र.पुम्साम् इव_आशये ॥६।४४।२१॥

vedanA bhavat_AbhAsA citra.pumsAm iva_Azaye ||6|44|21||

.

in/when the dRzya.percept/object.darzana.vision.sambandha.connexion/relationship.spanda.Vibration/Energy.abhAva.unbecoming.e na.no/t jayat.glorying.e

vedanA* bhavan.becoming/coming2be AbhAsa.splendour/light\appearance\phantom/projection.a

of/for citra.wonder/image.puMs.human.s.Am iva.like/as.if Azaya.resting.place/abode/seat of feelings and thots.e

.

*vlm.21. But the want of this relativity removes the phenomenals from sight, as the want of light takes away the colours of things. (The former is an instance of the affirmative kind (anvayi); and the latter a vyatireki or negative one).

*sv.19.21 In such a state, like the sky, you will not be tainted even by a thousand distractions. When knower, known and knowledge merge in the one self, the pure experiencer does not once again generate a division within.

 

चित्त.स्पन्द.त्थिता माया द् अभावे विलीयते

citta.spanda.utthitA mAyA tat_abhAve vilIyate |

पयःस्पन्द.त्थिता वीचिः_द् अभावे विनश्यति ॥६।४४।२२॥

paya:spanda.utthitA vIci:_tat_abhAve vinazyati ||6|44|22||

.

citta.spanda.utthitA

arisen from vibrant Affection

mAyA.Illusion

tat_abhAve vilIyate – into that state subside

arisen from vibrant water

paya:spanda.utthitA

vIcis a wave

tat_abhAve vinazyati in that state in destroyed

.

*vlm.22. The oscillation of the mind causes the illusions, as the palpitation of the heart raises the affections, and they are all at a stop at the suspension of the actions of these organs. So the waves raised by motion of waters and action of the winds, sub side in the deep, by cessation of the actions of these elements. (The question is whether the affections are not causes of the palpitation of the heart?).

*sv.22.25 With the slightest movement in the mind (when the mind blinks) the samsAra (world.appearance) arises and ceases. Make the mind unwinking (free from movement of thought) by the restraint of the prana and also the latent tendencies (_vAsanA_). By the movement (blinking) of prana, the samsAra arises and ceases; by diligent practice make the prana free from such movement. By the rise and cessation of foolishness (ignorance), self.binding action arises and ceases; restrain it by means of self.discipline and the instructions of the preceptor and the scriptures. This world.illusion has arisen because of the movement of thought in the mind; when that ceases the illusion will cease, too, and the mind becomes no.mind. This can also be achieved by the restraint of prana. That is the supreme state.

 

त्यागेन वासना.अंशस्य बोधात्_वा प्राण.रोधनात्

tyAgena vAsanA.aMzasya bodhAt_vA prANa.rodhanAt |

चित्ते निस्पन्दताम् याते कुतः स्पन्दस्य सम्भवः ॥६।४४।२३॥

citte nispandatAm yAte kuta: spandasya sambhava: ||6|44|23||

.

tyAgena vAsanA.aMzasya thru abandonment of vAsanA.Conditioning

bodhAt_vA prANa.rodhanAt – or from Realization thru Breath.restraint +

citte nispandatAm yAte when Affective mind has come to nonVibrancy

kuta: spandasya sambhava: where would Vibrancy come.from?

.

*vlm.23. The abandonment of every jot of desire, the suspension of respiration, and the exercise of intellection, will contract the actions of the heart and mind, and thereby prevent the rise of the passions and affections and of illusions also.

*sv.22.25 With the slightest movement in the mind (when the mind blinks) the samsAra (world.appearance) arises and ceases. Make the mind unwinking (free from movement of thought) by the restraint of the prana and also the latent tendencies (_vAsanA_). By the movement (blinking) of prana, the samsAra arises and ceases; by diligent practice make the prana free from such movement.

 

.संवित्.स्पन्द मात्रेण याति चित्तम् .चित्तताम्

a.saMvit.spanda mAtreNa yAti cittam a.cittatAm |

प्राणानाम् वा नि.रोधेन तदेव परम् पदम् ॥६।४४।२४॥

prANAnAm vA ni.rodhena tadeva ca param padam ||6|44|24||

.

a.saMvit.spanda mAtreNa –

according.as it is without vibrant cognition

yAti cittam a.cittatAm –

the Affective mind goes to nonAffectivity

prANAnAm vA nirodhena tat_eva ca param padam –

or else thru restraint of the prANa Airs comes to That very perfect state

.

*vlm.24. The un.consciousness which follows the inaction of the heart and mind, in consequence of the suspension of the vital breath is the highest perfection (of yoga philosophy).

*sv.22.25 With the slightest movement in the mind (when the mind blinks) the samsAra (world.appearance) arises and ceases. Make the mind unwinking (free from movement of thought) by the restraint of the prana and also the latent tendencies (_vAsanA_). By the movement (blinking) of prana, the samsAra arises and ceases; by diligent practice make the prana free from such movement..

* a.saMvit.spanda mAtreNa – according.as it is without vibrant cognition yAti cittam a.cittatAm – the Affective mind goes to nonAffectivity prANAnAm vA nirodhena tat_eva ca param padam – or else thru restraint of the prANa Airs comes to That very perfect state.

 

दृश्य.दर्शन.सम्बन्धे यत् सुखम् परमार्थिकम्

dRzya.darzana.sambandhe yat sukham paramArthikam |

तत्.अन्त~एक.अन्त.संवित्त्या ब्रह्म.दृष्ट्या मनःक्षयः ॥६।४४।२५॥

tat.anta.eka.anta.saMvittyA brahma.dRSTyA mana:kSaya: ||6|44|25||

.

dRzya.darzana.sambandha.e

yat.which/what sukha.good/pleasure.m paramArthika.m

tad.that.one.anta.end.ekAnta*.Samvitti.Understanding.A

brahma.Brahman.Immensity.dRSTi.vision/viewpoint.A Manas.Mind.kSaya.decay/wither/fall:

'

*vlm.25. There is a pleasure in respect to the vision of visibles, which is common to all living being; but this being felt spiritually, amounts to holy pleasure paramánanda. But the sight of god in one's consciousness, which is beyond the province of the mind; transcends the mental pleasure, and affords a divine ecstacy, called the Brahmananda.

*sv.22.25 With the slightest movement in the mind (when the mind blinks) the samsAra (world.appearance) arises and ceases. Make the mind unwinking (free from movement of thought) by the restraint of the prana and also the latent tendencies (_vAsanA_). By the movement (blinking) of prana, the samsAra arises and ceases; by diligent practice make the prana free from such movement. By the rise and cessation of foolishness (ignorance), self.binding action arises and ceases; restrain it by means of self.discipline and the instructions of the preceptor and the scriptures. This world.illusion has arisen because of the movement of thought in the mind; when that ceases the illusion will cease, too, and the mind becomes no.mind. This can also be achieved by the restraint of prana. That is the supreme state.

 

यत्र नाभ्युदितम् चित्तम् तत्.तत् सुखम् अकृत्रिमम्

yatra nAbhyuditam cittam tat.tat sukham akRtrimam |

स्वर्ग.आदौ सम्भवति मरौ हिम.गृहम् यथा ॥६।४४।२६॥

na svarga.Adau sambhavati marau hima.gRham yathA ||6|44|26||

.

yatra na_abhyuditam / nAbhi~uditam cittam –

where Chitta Affection has not arisen — tattat sukham akRtrimAm –

therever is natural happiness — na svargAdau sambhavati –

not in heaven.&c does it arise — marau hima.gRham yathA –

as the desert is not the home of snow —

#abhyudita arisen, sprung from — y2.013.001

#kRtrima — adj. made artificially, factitious, unnaturally or non.spontaneously produced; falsified; not natural; simulated; adventitious — akRtrima none of the above — defined by Sarasvati at y3.018.014… —

#maru m. a wilderness, sandy waste, desert (often pl.); a mountain, rock; "the desertlike penance" i.e. abstinence from drinking mbh.; [a place of romance! http://www.exoticindia.com/product/MG59/] — y1.020.032 —028.008 —

~AB. tattat sukham tac ca_.. ||6|44|

*vwv.1586/26. That natural Bliss of Brahman, where the mind is not risen, does not occur in heaven and the like, as a habitation of ice (or an icy lake) does not occur in a sandy desert.

*sv.26.32 The bliss that is experienced in a state of no.mind, that bliss which is uncaused, is not found even in the highest heaven. In fact, that bliss is inexpressible and indescribable and should not even be called happiness! The mind of the knower of the truth is no.mind: it is pure satva.

Where Chitta Affection has not arisen,

there is natural happiness:

it does it arise in heaven:

the desert is not the home of snow —

 

चित्त.पशम.जम् स्फारम् अवाच्यम् वचसा सुखम्

citta.upazama.jam sphAram avAcyam vacasA sukham |

क्षय~अतिशय.निर्मुक्तम् _उदेति शाम्यति ॥६।४४।२७॥

kSaya.atizaya.nirmuktam na_udeti na ca zAmyati ||6|44|27||

.

citta.upazama.jam sphAram –

born of quietude, vast — avAcyam vacasA sukham happiness

a happy place unutterable by speech

free of decay & free of growth

— kSaya.atizaya.nirmuktam decay.increase.free — na udeti na ca zAmyati –

not.arising & not.subsiding

#sphAra adj. – vast, extensive, strong, dense (as mist), loud (as a shout); a shock, slap, bang; <sphuraNa>; m/n. a bubble or flaw (in gold); much, abundance — sphAratA f. extension, density [ ghanatA]; <jagati spharatAm nIte_.. manasA> "the world being led into extension by the Mind" y3.093.011]. — y2.014.010 ._014.031 —

#atizaya ati.zaya m. pre.eminence, eminence; superiority in quality or quantity or numbers; advantageous result; —adj. pre.eminent, superior, abundant; — atizayam, atizayena ind. eminently, very; — atizAyin adj. excelling, abounding; excessive. — atizayana a.I – eminent, abundant; atizayanam ind. – excessively. —

*vlm.1587/27. The great happiness of the cessation of thought, which is inexpressible by words and is free from decay or excess_or growth_, neither arises nor comes to an end.

*sv.26.32 The bliss that is experienced in a state of no.mind, that bliss which is uncaused, is not found even in the highest heaven. In fact, that bliss is inexpressible and indescribable and should not even be called happiness! The mind of the knower of the truth is no.mind: it is pure satva.

Born of Upashama Quietude,

immense happiness unutterable by speech —

decay.increase.free —

does not arise and does not subside —

 

बोधात् भवति चित्त~न्तो दुर्.बोधात्_चित्त.वेदिता

bodhAt bhavati citta.anta:_dur.bodhAt_citta.veditA |

बाल.वेतालवत् तेन मोह.श्रीः_घनताम् गता ॥६।४४।२८॥

bAla.vetAlavat tena moha.zrI:_ghanatAm gatA ||6|44|28||

.

bodhAt_bhavati citta.anta:

bodhAt becoming after Affecting

dur.bodhAt citta.veditA – mistaking what is Affectively known +

bAla.vetAlavat like the Boy & the Zombie

tena thereby

moha.zrI:_ghanatAm gatA – a wealth of Delusion, thick as fog,

*vlm.28. Right understanding weakness the sensuous mind (by the blaze of rationality), but wrong understanding serves to increase its irrational sensuousness only. It then, sees the thickening mists of error, rising as spectres and apparitions before the sight of boys.

*sv.26.32 The bliss that is experienced in a state of no.mind, that bliss which is uncaused, is not found even in the highest heaven. In fact, that bliss is inexpressible and indescribable and should not even be called happiness! The mind of the knower of the truth is no.mind: it is pure satva.

 

विद्यमानम् अपि हि_एतत्_चित्तम् बोधात्_विलीयते

vidyamAnam api hi_etat_cittam bodhAt_vilIyate |

द् अपि_असत्_इव_आभाति ताम्रम् हेमी.कृतम् यथा ॥६।४४।२९॥

sat_api_asat_iva_AbhAti tAmram hemI.kRtam yathA ||6|44|29||

.

vidyamAnam api hi_etat

cittam bodhAt_vilIyate

sat_api_a.sat_iva_AbhAti

tAmram hemI.kRtam yathA

*vlm.29. Though the sensational mind is existent in us, yet it seems as quite inexistent and extinct before the light of our rationality, as the substance of copper appears to disappear by being melted with gold. (The carnal mind is converted to the rational understanding by its association with it).

*sv.26.32 The bliss that is experienced in a state of no.mind, that bliss which is uncaused, is not found even in the highest heaven. In fact, that bliss is inexpressible and indescribable and should not even be called happiness! The mind of the knower of the truth is no.mind: it is pure satva.

*VA although (seemingly) real, this mind disappears from awakening

(to the truth),

Like when gold although real, appear as unreal copper.

I don’t see how example matches to concept in the first line in this

sarga, although it is elaborated in the next.

*AS: Yes, it is a bit twisted, but AB commentary helps.


Even though the mind (of a person with knowledge) is present (as evident from his ordinary actions) it dissolves due to the awakening.
Just as copper, though existent, appears otherwise when made golden.
I presume the conversion into gold is intended as an alchemy type change. The original copper is still the material basis even though it has completely changed and appears gone. This is what happens to the mind of a knower. It is transformed, but is still present.

 

ज्ञस्य चित्तम् चित्त~आख्यम् ज्ञ.चित्तम् सत्त्वम् उच्यते

jJasya cittam na citta.Akhyam jJa.cittam sattvam ucyate |

नाम~अर्थ~अन्यत्व.भाक्_चित्तम् बोधात्_ताम्र.सुवर्णवत् ॥६।४४।३०॥

nAma.artha.anyatva.bhAk_cittam bodhAt_tAmra.suvarNavat ||6|44|30||

.

jJasya cittam na citta.Akhyam

jJa.cittam sattvam ucyate

nAma.artha.anyatva.bhAk_

cittam bodhAttAmrasuvarNavat

*vlm.30. The mind of the wise is not the sensuous mind, because the wise mind is an essence of purity by itself; thus the sensible mind is changed in its name and nature to that of the understanding, as the copper is converted to the name and nature of gold.

*sv.26.32 The bliss that is experienced in a state of no.mind, that bliss which is uncaused, is not found even in the highest heaven. In fact, that bliss is inexpressible and indescribable and should not even be called happiness! The mind of the knower of the truth is no.mind: it is pure satva.

 

सम्भवति चित्तत्वम् तेन तत् प्र.विलीयते

na sambhavati cittatvam tena tat pra.vilIyate |

भ्रमः शाम्यति बोधेन _अभावः_विद्यते सतः ॥६।४४।३१॥

bhrama: zAmyati bodhena na_abhAva:_vidyate sata: ||6|44|31||

.

na sambhavati cittatvam

tena tat pra.vilIyate |

bhrama: zAmyati bodhena

na_abhAva:_vidyate sata:  

.

na sambhavati cittatvam tena tat_pravilIyate

bhrama: zAmyati bodhena na_abhAvo vidyate sata:

#bhU .> #sambhU come or be together, assemble, meet, unite.with (instr. saha or loc.), •• have sexual intercourse with (instr. saha or sArdham & acc.); be held or contained in (loc.); • originate, be produced or born, spring from (abl.), • happen, occur, • fall to a person's (loc. or gen.) share or lot.

*vlm.31. But it is not possible for the mind to be absorbed at once in the intellect, its errors only are moved by right understanding, but its essence is never annihilated. (as the alloy of copper in gold).

*sv.26.32 The bliss that is experienced in a state of no.mind, that bliss which is uncaused, is not found even in the highest heaven. In fact, that bliss is inexpressible and indescribable and should not even be called happiness! The mind of the knower of the truth is no.mind: it is pure satva.

 

.वस्तु_एव विकल्प.आत्म चित्त.आदि शश.शृङ्गवत्

a.vastu_eva vikalpa.Atma citta.Adi zaza.zRGgavat |

सर्वम् तदात्मनः_तस्मात् तत् _हि बोधात्_विलीयते ॥६।४४।३२॥

sarvam tadAtmana:_tasmAt tat _hi bodhAt_vilIyate ||6|44|32||

.

avastu_eva vikalpAtma citta.Adi zaza.zRGgavat

sarvam tadAtmana:_tasmAt_tat.t_hi bodhAt_vilIyate

*vlm.32. Things taken as symbols of the soul, are all un.substantial as the mind and vital principle; all which are as unreal as the horns of hare (which are never known to grow). They are but reflexions of the soul, and vanish from view after the soul is known. (The mind is said to be an expansion of the soul [Sanskrit ~]

*sv.26.32 The bliss that is experienced in a state of no.mind, that bliss which is uncaused, is not found even in the highest heaven. In fact, that bliss is inexpressible and indescribable and should not even be called happiness! The mind of the knower of the truth is no.mind: it is pure satva.

 

चित्तम् सत्त्वम् समायातम् किम्.चित्.कालम् जगत्.स्थितौ

cittam sattvam samAyAtam kim.cit.kAlam jagat.sthitau |

विहृत्य तुर्य~अवस्थायाम् तुर्य~अतीतम् भवति_अतः ॥६।४४।३३॥

vihRtya turya.avasthAyAm turya.atItam bhavati_ata: ||6|44|33||

.

cittam sattvam samAyAtam

kim.cit kAlam jagat.sthitau

vihRtya turya.avasthAyAm  

turya.atItam bhavaty ata:

.

*vlm.33. The mind has its being for a short time only, during its continuance in the world; but after it has passed its fourth stage of insensibility, it arrives to the state of comatosity which is beyond the fourth stage.

*sv.33.34 After living with such no.mind for some time, there arises the state known as turIya.atita (the state beyond the transcendental, or the turIya state).

 

ब्रह्मा_इव भूरि.भुवन.भ्रम.विभ्रम.ओघैर्

brahmA_iva bhUri.bhuvana.bhrama.vibhrama.oghair

इत्थम् स्थितम् समम् अनेकतया_एकम् एव

ittham sthitam samam anekatayA_ekam eva |

सर्व~आत्म सम्भवति _इतरद् अङ्ग किम्.चित्_

sarva.Atma sambhavati na_itarat_aGga kim.cit_

चित्त~आदिकम् हृदि_इव हि सम्निवेशः ॥६।४४।३४॥

citta.Adikam ca na hRdi_iva hi samniveza: ||6|44|34||

.

brahmÂ_iva

bhUri.bhuvana.bhrama.vibhrama.oghai:

w many.earth.delusive.indelusive.floods

ittham sthitam

so set the same, a state of non.Oneness yet One.

_anekatayA_ekam eva

sarva.Atma sambhavati when AllSelf comes to be

na_itarat_aGga kim.cic – "et" has no "cetera" &c.

citta.Adikam ca and someone of Affective Mind, &c.

na hRdi_iva hi samniveza:

*vlm.34. Brahma is all even andone, though appearing as many amidst the errors that reign over the world; He is the soul of all and has no partial or particular form of any kind. He is not the mind or any thing else, nor is He situated in the heart (as afinite being). (gloss:..The Divine Soul like the human mind has conceptions of endless things, which are neither situated in it nor parts of itself, but are as empty phantoms in the air).

*sv.33.34 After living with such no.mind for some time, there arises the state known as turIya.atita (the state beyond the transcendental, or the turIya state).

 

 

 

om

 

 

FM.6.1.FM.6.49

https://www.dropbox.com/s/ypa3cs25cab8jgs/FM.6.1.FM.6.49.docx?dl 0

FM6045 THE WOODAPPLE TREE 2.SP7 .z36

https://www.dropbox.com/s/bqp32boer6cl6pf/fm6045%202.sp7%20The%20Woodapple%20Tree%20.z36.docx?dl 0

FM.6.45 THE WOODAPPLE TREE 2.SP7

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

 

चित् संवित्त्या_उच्यते जीव:

cit saMvittyA_ucyate jIva:

संकल्पात् मनो_भवेत्

saMkalpAt sa* mana:_bhavet |

बुद्धि: चित्तम् अहंकार:

buddhi: cittam ahaMkAra:

माया.इति.आदि_अभिधम् तत:

mAyA.iti.Adi_abhidham tata:||

y3067.021/FM.3.67.21

 

 

Om

 

+++

 

 

सर्ग .४४

वसिष्ठ उवाच

केवलेन_इन्द्रियैः सार्धम् वर्तमान~अर्थ.वर्तिना

.संगमेन मनसा यत् करोषि तत्.कृतम् ॥६।४४।१॥

यथा प्राप्ति.क्षणे वस्तु प्रथमे तुष्टये तथा

प्राप्त्य् ए.क्षणात्_ऊर्ध्वम् इति को _अनुभूतवान् ॥६।४४।२॥

वाञ्छा.काले यथा वस्तु तुष्टये _अन्यदा तथा

तस्मात् क्षण.सुखे सक्तिम् बालः_बध्नाति _इतरः ॥६।४४।३॥

वाञ्छा.काले तुष्टये यत्_तत्र वाञ्छा_एव कारणम्

तुष्टः_तु_.तुष्टि.पर्यन्ता तस्मात्_वाञ्छाम् परित्यज ॥६।४४।४॥

यदि तत्.पदम् आप्तः_असि कदाचित् काल.पर्ययात्

द् अहम्.भावना.रूपे मङ्क्तव्यम् त्वया पुनः ॥६।४४।५॥

आत्म.ज्ञान~अचलस्य_अग्रे, राम, विश्रान्तवान् असि

अहम्.भाव.महा.श्वभ्रे पुनः पातम् अर्हसि ॥६।४४।६॥

यत् स्मृत~अनन्त.सत्.दृष्टेः_ज्ञत्व.मेरु.शिरःस्थितेः

पुनर्.गर्भ~अनुकार~अन्तःपाताले पतनम् कुतः ॥६।४४।७॥

दृश्यते ते स्वभावः_अयम् समतासत्यता मयः

मन्ये क्षीण.विकल्पे_असि जातः_असि हत.कालिकः ॥६।४४।८॥

स्वभावे सम्स्थितः_राम इति_आवेदयति_इव मे

सौम्य पूर्ण~अर्णव.प्रख्या समता निर्मला तव ॥६।४४।९॥

आशा यातु निराशत्वम् .भावम् यातु भावनम्

.मनस्त्वम् मनः_यातु तव_.सङ्गेन जीवतः ॥६।४४।१०॥

याम्याम् वस्तु.दृशम् यासि तस्याम् तस्याम् अवस्थितम्

सत्तासमान्य.रूपेण ब्रह्म बृम्हित.चित्~घनम् ॥६।४४।११॥

अज्ञात~आत्मा निबद्धः_असि विज्ञात~आत्मा बध्यसे

राम त्वम् स्वात्मना_आत्मानम् बोधयस्व बलाद् अतः ॥६।४४।१२॥

यत्र स्वदते वस्तु स्वदते यथागतम्

.वासनत्वम् तत्_विद्धि साम्यम् आकाश.कोमलम् ॥६।४४।१३॥

वासना.रहितैः_अन्तर्_इन्द्रियैः_आहर क्रियाः

विक्रियाम् अवप्नोषि .वत् क्षोभ.शतैः_अपि ॥६।४४।१४॥

ज्ञाता ज्ञानम् तथा ज्ञेयम् त्रयम् एकतया_आत्मनि

शान्त~आत्म~अनुभव~अभव्यम् भूयः_भव.भाक्_असि ॥६।४४।१५॥

चित्त.न्मेष.निमेषाभ्याम् सम्सार.प्रलय.दयौ

वासनाप्राण.सम्रोधाद् अ.निमेषम् मनः कुरु ॥६।४४।१६॥

प्राण.न्मेष.निमेषाभ्याम् सम्सृतेः प्रलय.दयौ

तम् अभ्यास.प्रयोगाभ्याम् उन्मेष.रहितम् कुरु ॥६।४४।१७॥

मौर्ख्य.न्मेष.निमेषाभ्याम् कर्माणाम् प्रलय.दयौ

तत्_विलीनम् कुरु बलात्_गुरु.शास्त्रार्थ.संयमैः ॥६।४४।१८॥

यथा वात.रजः.सङ्ग.स्पन्दात् खम् भाव.वेदनम्

तथा चितः_चेत्यतया स्पन्दात्_इदम् उपस्थितम् ॥६।४४।१९॥

दृश्य.दर्शन.सम्बन्ध.स्पन्देन_इयम् जगत्~गतिः

स्फुरति_आलोक.कुड्य.आदि.संगजा* वर्णधीः_इव ॥६।४४।२०॥

दृश्य.दर्शन.सम्बन्ध.स्पन्द~अभावे जायते

वेदना भवत्_आभासा चित्र.पुम्साम् इव_आशये ॥६।४४।२१॥

चित्त.स्पन्द.त्थिता माया द् अभावे विलीयते

पयःस्पन्द.त्थिता वीचिः_द् अभावे विनश्यति ॥६।४४।२२॥

त्यागेन वासना.अंशस्य बोधात्_वा प्राण.रोधनात्

चित्ते निस्पन्दताम् याते कुतः स्पन्दस्य सम्भवः ॥६।४४।२३॥

.संवित्.स्पन्द मात्रेण याति चित्तम् .चित्तताम्

प्राणानाम् वा नि.रोधेन तदेव परम् पदम् ॥६।४४।२४॥

दृश्य.दर्शन.सम्बन्धे यत् सुखम् परमार्थिकम्

तत्.अन्त~एक.अन्त.संवित्त्या ब्रह्म.दृष्ट्या मनःक्षयः ॥६।४४।२५॥

यत्र नाभ्युदितम् चित्तम् तत्.तत् सुखम् अकृत्रिमम्

स्वर्ग.आदौ सम्भवति मरौ हिम.गृहम् यथा ॥६।४४।२६॥

चित्त.पशम.जम् स्फारम् अवाच्यम् वचसा सुखम्

क्षय~अतिशय.निर्मुक्तम् _उदेति शाम्यति ॥६।४४।२७॥

बोधात् भवति चित्त~न्तो दुर्.बोधात्_चित्त.वेदिता

बाल.वेतालवत् तेन मोह.श्रीः_घनताम् गता ॥६।४४।२८॥

विद्यमानम् अपि हि_एतत्_चित्तम् बोधात्_विलीयते

द् अपि_असत्_इव_आभाति ताम्रम् हेमी.कृतम् यथा ॥६।४४।२९॥

ज्ञस्य चित्तम् चित्त~आख्यम् ज्ञ.चित्तम् सत्त्वम् उच्यते

नाम~अर्थ~अन्यत्व.भाक्_चित्तम् बोधात्_ताम्र.सुवर्णवत् ॥६।४४।३०॥

सम्भवति चित्तत्वम् तेन तत् प्र.विलीयते

भ्रमः शाम्यति बोधेन _अभावः_विद्यते सतः ॥६।४४।३१॥

.वस्तु_एव विकल्प.आत्म चित्त.आदि शश.शृङ्गवत्

सर्वम् तदात्मनः_तस्मात् तत् _हि बोधात्_विलीयते ॥६।४४।३२॥

चित्तम् सत्त्वम् समायातम् किम्.चित्.कालम् जगत्.स्थितौ

विहृत्य तुर्य~अवस्थायाम् तुर्य~अतीतम् भवति_अतः ॥६।४४।३३॥

ब्रह्मा_इव भूरि.भुवन.भ्रम.विभ्रम.ओघैर्

इत्थम् स्थितम् समम् अनेकतया_एकम् एव

सर्व~आत्म सम्भवति _इतरद् अङ्ग किम्.चित्_

चित्त~आदिकम् हृदि_इव हि सम्निवेशः ॥६।४४।३४॥

 

 

 

+++

 

FM.6.1.FM.6.49

https://www.dropbox.com/s/ypa3cs25cab8jgs/FM.6.1.FM.6.49.docx?dl 0

FM6045 THE WOODAPPLE TREE 2.SP7 .z36

https://www.dropbox.com/s/bqp32boer6cl6pf/fm6045%202.sp7%20The%20Woodapple%20Tree%20.z36.docx?dl 0

FM.6.45 THE WOODAPPLE TREE 2.SP7

 

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



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Jiva Das

unread,
Oct 6, 2021, 5:30:16 PMOct 6
to yoga vasishtha

prANa.unmeSa.nimeSAbhyAm samsRte: pralaya.udayau | 

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


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