DAILY READINGS 21 January
jivadas
DAILY READINGS 21 January
fm4057 2.ja20-21 AN UNANSWERED QUESTION .z58
fm7003 3.ja20-21 On Letting-go .z43
https://www.dropbox.com/s/4k5ed421ys4yecm/fm7003%203.ja20-21%20On%20Letting-go%20.z43.docx?dl=0
fm1014 1.ja21 ON LIFE .z22
https://www.dropbox.com/s/79syxj7yq4r93qn/fm1014%201.ja21%20ON%20LIFE%20.z22.docx?dl=0
Group Page
https://groups.google.com/forum/#!forum/yoga-vasishtha
Complete YVFiles
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
चित् संवित्त्या_उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात् स 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
Oॐm
Jiva Das
FM7003 ON LETTING-GO 3.JA20-21 .z43
https://www.dropbox.com/s/4k5ed421ys4yecm/fm7003%203.ja20-21%20On%20Letting-go%20.z43.docx?dl=0
FM.7.1-FM.7.24
https://www.dropbox.com/s/3nvhla56bx7jfnn/fm.7.1-fm.7.24.docx?dl=0
7.Nirvâna 2
https://www.dropbox.com/s/uce2kdzkwwgo2p2/7.Nirv%C3%A2na%202.docx?dl=0
FM.7.3 ON LETTING-GO 3.JA20-21
सर्ग ७.३
sarga 7.3
अ.वेदनम् वेदनस्य मुनि.इन्द्र क्रियते कथम् ।
a.vedanam vedanasya muni.indra kriyate katham |
न_असत:_विद्यते भाव:_न_अभाव:_विद्यते सत: ॥७।३।१॥
na_asata:_vidyate bhAva:_na_abhAva:_vidyate sata: ||7|3|1||
वसिष्ठ उवाच ।
vasiSTha* uvAca |
न_असत:_विद्यते भाव:_न_अभाव:_विद्यते सत: ।
na_asata:_vidyate bhAva:_na_abhAva:_vidyate sata: |
यदा तदा_एव सु.करम् वेदन=अवेदनम् स्वयम् ॥७।३।०२॥.
yadA tadA_eva su.karam vedana=avedanam svayam ||7|3|02||
एतौ वेदन.शब्द.अर्थौ रज्जु.सर्प.भ्रम~उपमौ ।
etau vedana.zabda.arthau rajju.sarpa.bhrama~upamau |
असत्यौ उदितौ विद्धि मृग.तृष्ण~अम्भसा समौ ॥७।३।०३॥
asatyau uditau viddhi mRga.tRSNa~ambhasA samau ||7|3|03||
अबोध:_तु_अनयो: श्रेयान् बोध:_दु:खाय च_एतयो: ।
abodha:_tu_anayo: zreyAn bodha:_du:khAya ca_etayo: |
तस्मात् सत्_एव बुद्ध्यस्व मा_असत्_बुद्ध्यस्व राघव ॥७।३।४॥
tasmAt sat_eva buddhyasva mA_asat_buddhyasva rAghava ||7|3|4||
जन्तो:_वेदन.शब्द.अर्थ.बोध: दु:ख.कर: पर: ।
janto:_vedana.zabda.artha.bodha: du:kha.kara: para: |
निष्कृत्य ज्ञप्ति.शब्द.अर्थ.बोधम् तिष्ठ यथास्थितम् ॥७।३।०५॥
niSkRtya jJapti.zabda.artha.bodham tiSTha yathAsthitam ||7|3|05||
सर्व.अवबोध~अवसरे ज्ञप्ति.शब्द.अर्थयो:_इह ।
sarva.avabodha~avasare jJapti.zabda.arthayo:_iha |
निर्वाण~उदय* इति_एव परम् ॐ इति शाम्यताम् ॥७।३।०६॥
nirvANa~udaya* iti_eva param OM iti zAmyatAm ||7|3|06||
शुभ~अशुभ.आत्म.कर्म स्वम् नाशनीयम् विवेकिना ।
zubha~azubha.Atma.karma svam nAzanIyam vivekinA |
तत्_न_अस्ति_इति_अवबोधेन तत्त्व.ज्ञानेन सिध्यति ॥७।३।०७॥
tat_na_asti_iti_avabodhena tattva.jJAnena sidhyati ||7|3|07||
कर्म.मूल.निकाषेण संसार: परि.शाम्यति ।
karma.mUla.nikASeNa saMsAra: pari.zAmyati |
सु.विचारितम् अन्विष्टम् यावत्_कर्म न विद्यते ॥७।३।०८॥
su.vicAritam anviSTam yAvat_karma na vidyate ||7|3|08||
चित्~रूप:_बिल्व.मज्जान्त:_चित्त.संज्ञाम् यत् आत्मनि ।
cit~rUpa:_bilva.majjAnta:_citta.saMjJAm yat Atmani |
करोति तत् यथा बिल्वान्_न स्वल्पम् अपि भिद्यते ॥७।३।०९॥
karoti tat yathA bilvAn_na svalpam api bhidyate ||7|3|09||
न यथा संनिवेश~अन्त: संनिवेश:_तत: पृथक् ।
na yathA saMniveza~anta: saMniveza:_tata: pRthak |
तथा नभ:अर्थ.आदि पृथक्_न परस्मात् मनाक्.अपि ॥७।३।१०॥
tathA nabha:artha.Adi pRthak_na parasmAt manAk.api ||7|3|10||
यत्_एव_अम्भ:_तत्_एव_अन्तर्.द्रवत्वम् अ.पृथक् यथा ।
yat_eva_ambha:_tat_eva_antar.dravatvam a.pRthak yathA |
चित्त्वम् एवम् तथा चित्तम् तत्_रूपत्वात् तत्.अर्थयो: ॥७।३।११॥
cittvam evam tathA cittam tat_rUpatvAt tat.arthayo: ||7|3|11||
यथा द्रवत्वम् पयसि यथा_आलोक:_च तेजसि ।
yathA dravatvam payasi yathA_Aloka:_ca tejasi |
तथा ब्रह्माणि_अ.तत्.भावम् चित्त्वम् चित्तम् च विद्यते ॥७।३।१२॥.
tathA brahmANi_a.tat.bhAvam cittvam cittam ca vidyate ||7|3|12||.
चेतनम् कर्म तत् स्व.अन्तर्.निर्मूलम् भ्रम.यक्षवत् ।
cetanam karma tat sva.antar.nirmUlam bhrama.yakSavat |
उदेति_अहेतुकम् तत्_चेत् न_उदितम् तत् न विद्यते ॥७।३।१३॥
udeti_ahetukam tat_cet na_uditam tat na vidyate ||7|3|13||
चेतनम् कर्म तत्_च_एतत् भाति स्पन्द* इव_अनिल: ।
cetanam karma tat_ca_etat bhAti spanda* iva_anila: |
अ.हेतुकम् यत्_आत्मा_एतत् बहिर्_अन्तर्_च सार्ध.धी: ॥७।३।१४॥
a.hetukam yat_AtmA_etat bahir_antar_ca sArdha.dhI: ||7|3|14||
विस्तार: कर्मणाम् देह: सोहंता.आत्मा स.संसृति: ।
vistAra: karmaNAm deha: sohaMtA.AtmA sa.saMsRti: |
अ.चेतना~अन्.अहंत्वेन शाम्यति_अ.स्पन्द.वातवत् ॥७।३।१५॥
a.cetanA~an.ahaMtvena zAmyati_a.spanda.vAtavat ||7|3|15||
अ.चेतनात्_अनन्त~अत्मा भूत्वा ज्ञ:_अपि_उपल.उपम: ।
a.cetanAt_ananta~atmA bhUtvA jJa:_api_upala.upama: |
संसार.मूल.कषणम् कुरु क्रीड.मुख~अग्रवत् ॥७।३।१६॥
saMsAra.mUla.kaSaNam kuru krIDa.mukha~agravat ||7|3|16||
कर्म.बीज.कला.कोश=त्याग* एवम् कृत: भवेत् ।
karma.bIja.kalA.koza=tyAga* evam kRta: bhavet |
न_अन्यथा राघव_अन्त:_ते शान्तम् अस्तु सदा स्थितम् ॥७।३।१७॥
na_anyathA rAghava_anta:_te zAntam astu sadA sthitam ||7|3|17||
कर्म.बीज.कला=त्यागे तु_एतस्मात्_इतर.आत्मनि ।
karma.bIja.kalA=tyAge tu_etasmAt_itara.Atmani |
अविद्यमाने जीवस्य तज्ञै:_विदित.वस्तुभि: ॥७।३।१८॥
avidyamAne jIvasya tajJai:_vidita.vastubhi: ||7|3|18||
शान्तै:_न गृह्यते किम्चित्_न च संत्यज्यते_अपि च ।
zAntai:_na gRhyate kimcit_na ca saMtyajyate_api ca |
त्यागादानेन जानन्ति तत:_तै: शान्त.मानसम् ॥७।३।१९॥
tyAgAdAnena jAnanti tata:_tai: zAnta.mAnasam ||7|3|19||
आकाश.शून्य.हृदयै:_ज्ञै:_यथास्थितम् आस्यते ।
AkAza.zUnya.hRdayai:_jJai:_yathAsthitam Asyate |
क्रियते च यथा.प्राप्तम् न_अपि_एतै: क्रियते_अपि च ॥७।३।२०॥
kriyate ca yathA.prAptam na_api_etai: kriyate_api ca ||7|3|20||
प्रवाह.पतितम् सर्वम् स्पन्दते शान्त.मानसम् ।
pravAha.patitam sarvam spandate zAnta.mAnasam |
तेषाम् कर्म.इन्द्रियाणि_एवम् अर्ध.संसुप्त.बालवत् ॥७।३।२१॥
teSAm karma.indriyANi_evam ardha.saMsupta.bAlavat ||7|3|21||
रसे निर्.वासने लब्धे रसा* अपि_अति.तीरसा: ।
rase nir.vAsane labdhe rasA* api_ati.tIrasA: |
न_अन्तर्_तिष्ठन्ति न बहिर्_अज्ञान.निपुणा* इव ॥७।३।२२॥
na_antar_tiSThanti na bahir_ajJAna.nipuNA* iva ||7|3|22||
कर्मण: वेदनम् त्याग: स* च सिद्ध: प्र.बोधत: ।
karmaNa: vedanam tyAga: sa* ca siddha: pra.bodhata: |
अवस्तु न_इतरेन_अर्थ: किम् कृतेन_आकृतेन वा ॥७।३।२३॥
avastu na_itarena_artha: kim kRtena_AkRtena vA ||7|3|23||
अ.वेदनम् अ.संवेद्यम् यत्_अ.वासनम् आसितम् ।
a.vedanam a.saMvedyam yat_a.vAsanam Asitam |
शान्तम् समम् अन्.उल्लेखम् स* कर्म.त्याग* उच्यते ॥७।३।२४॥
zAntam samam an.ullekham sa* karma.tyAga* ucyate ||7|3|24||
अ.पुन:स्मरणम् सम्यक् चिर.विस्मृत=कर्म तत् ।
a.puna:smaraNam samyak cira.vismRta=karma tat |
स्थितम् स्तम्भ~उदर.समम् स* कर्म.त्याग* उच्यते ॥७।३।२५॥
sthitam stambha~udara.samam sa* karma.tyAga* ucyate ||7|3|25||
अ.त्यागम् त्यागम् इति ये कुर्वन्_ते व्यर्थ.बोधिन: ।
a.tyAgam tyAgam iti ye kurvan_te vyartha.bodhina: |
सा भुङ्क्ते तान् पशून् ज्ञान.कर्म.त्याग.पिशाचिका ॥७।३।२६॥
sA bhuGkte tAn pazUn jJAna.karma.tyAga.pizAcikA ||7|3|26||
स.मूल.कर्म.संत्यागेन_एव ये शान्तिम् आस्थिता: ।
sa.mUla.karma.saMtyAgena_eva ye zAntim AsthitA: |
न_एव तेषाम् कृतेन_अर्थ: न_अकृतेन_इह क:चन ॥७।३।२७॥
na_eva teSAm kRtena_artha: na_akRtena_iha ka:cana ||7|3|27||
स.मूलम् अलम् उद्धृत्य कर्म.बीज.कलाम् इति ।
sa.mUlam alam uddhRtya karma.bIja.kalAm iti |
नित्यम् एक.समाधाना: तज्ज्ञा:_तिष्ठन्ति_अत: सुखम् ॥७।३।२८॥
nityam eka.samAdhAnA: tajjJA:_tiSThanti_ata: sukham ||7|3|28||
प्रवाह.पतिते कार्ये ईषत्.स्पन्दा* अ.तन्मया: ।
pravAha.patite kArye ISat.spandA* a.tanmayA: |
घूर्णमान* इव क्षीबा* यन्त्र.संचरिता* इव ॥७।३।२९॥
ghUrNamAna* iva kSIbA* yantra.saMcaritA* iva ||7|3|29||
मोक्ष.लक्ष्म्या विलासिन्या व्यसन~उपहता:_इव ।
mokSa.lakSmyA vilAsinyA vyasana~upahatA:_iva |
अर्ध.सुप्त.प्रबुद्ध~अभा: काम् अपि_अवनिम् आगता: ॥७।३।३०॥
ardha.supta.prabuddha~abhA: kAm api_avanim AgatA: ||7|3|30||
यत् स.मूलम् परित्यक्तम् तत् त्यक्तम् इति कथ्यते ।
yat sa.mUlam parityaktam tat tyaktam iti kathyate |
अ.मूल.काष:_त्याग:_य: स* शाखाल.वन~उपम: ॥७।३।३१॥
a.mUla.kASa:_tyAga:_ya: sa* zAkhAla.vana~upama: ||7|3|31||
अ.कृष्ट.मूल.शाखा~अग्र.लवन: कर्म.पादप: ।
a.kRSTa.mUla.zAkhA~agra.lavana: karma.pAdapa: |
पुन: शाखा.सहस्रेण दु:खाय परि.वर्धते ॥७।३।३२॥
puna: zAkhA.sahasreNa du:khAya pari.vardhate ||7|3|32||
अ.वेदन.आत्मना तेन कर्म.त्याग:_अङ्ग सिध्यति ।
a.vedana.AtmanA tena karma.tyAga:_aGga sidhyati |
क्रमेण न_इतरेण_अत:_एतत्_एव_आहरन् भव ॥७।३।३३॥
krameNa na_itareNa_ata:_etat_eva_Aharan bhava ||7|3|33||
ये तु_एवम् कर्म.संत्यागम् अ.कृत्वा_अन्यत्_प्रकुर्वते ।
ye tu_evam karma.saMtyAgam a.kRtvA_anyat_prakurvate |
अत्यागम् त्याग.रूप.आत्म गगनम् मारयन्ति ते ॥७।३।३४॥
atyAgam tyAga.rUpa.Atma gaganam mArayanti te ||7|3|34||
बोध.आत्मकतया कर्म.त्याग: सम्पद्यते स्वयम् ।
bodha.AtmakatayA karma.tyAga: sampadyate svayam |
दग्ध.बीजा* निर्.इच्छ~उच्चै:_अ.क्रिया_एव भवेत् क्रिया ॥७।३।३५॥
dagdha.bIjA* nir.iccha~uccai:_a.kriyA_eva bhavet kriyA ||7|3|35||
बुद्धि~इन्द्रिय~ईहितम् कर्म स.फलम् रस.भावनात् ।
buddhi~indriya~Ihitam karma sa.phalam rasa.bhAvanAt |
वेष्टितव्यम् कु.दाम्ना_इव स्पन्द:_अन्य:_निष्.फल:_अङ्ग.ज: ॥७।३।३६॥
veSTitavyam ku.dAmnA_iva spanda:_anya:_niS.phala:_aGga.ja: ||7|3|36||
कर्म.त्यागे स्थिते बोधात्_जीवन्.मुक्त:_वि.वासन: ।
karma.tyAge sthite bodhAt_jIvan.mukta:_vi.vAsana: |
गृहे तिष्ठतु_अरण्ये वा शाम्यतु_अभ्येतु वा_उदयम् ॥७।३।३७॥
gRhe tiSThatu_araNye vA zAmyatu_abhyetu vA_udayam ||7|3|37||
गेहम् एव_उपशान्तस्य विजनम् दूर.काननम् ।
geham eva_upazAntasya vijanam dUra.kAnanam |
अशान्तस्य_अपि_अरण्यानि वि.जना स.जना पुरी ॥७।३।३८॥
azAntasya_api_araNyAni vi.janA sa.janA purI ||7|3|38||
परिशान्त.मते:_ज्ञस्य स्वप्ने_अपि_अप्राप्त.मानवा ।
parizAnta.mate:_jJasya svapne_api_aprApta.mAnavA |
निर्मला वितता घृदा हृदि_एव वन.भूमिका ॥७।३।३९॥
nirmalA vitatA ghRdA hRdi_eva vana.bhUmikA ||7|3|39||
ज्ञस्य निर्वाण.द्र्श्यस्य निस्पन्द.अर्था नभो.मयी ।
jJasya nirvANa.drzyasya nispanda.arthA nabho.mayI |
शान्त~अशेष.विशेष.अर्था जगत्_एव महाटवी ॥७।३।४०॥
zAnta~azeSa.vizeSa.arthA jagat_eva mahATavI ||7|3|40||
अनन्त.संकल्पवत:_हृदय.स्थ.जगत्.स्थिते: ।
ananta.saMkalpavata:_hRdaya.stha.jagat.sthite: |
हृदि_एव_आवर्तते भूमि:_अज्ञस्य_अखिल.सागरा ॥७।३।४१॥
hRdi_eva_Avartate bhUmi:_ajJasya_akhila.sAgarA ||7|3|41||
जनस्य_अज्ञस्य दीनस्य विविध.द्वन्द्व.संकटा ।
janasya_ajJasya dInasya vividha.dvandva.saMkaTA |
सारम्भा विविधा~अकारा हृदि_एव ग्राम.मण्डली ॥७।३।४२॥
sArambhA vividhA~akArA hRdi_eva grAma.maNDalI ||7|3|42||
विविध.कार्य.विकार.दशामयी
vividha.kArya.vikAra.dazAmayI
स=पुर.पत्तन.मण्डल.पर्वता ।
sa=pura.pattana.maNDala.parvatA |
मुकुर.कोश* इव प्रति.बिम्बिता
mukura.koza* iva prati.bimbitA
हृदि भवति_अमला मलिने मही ॥७।३।४३॥
hRdi bhavati_amalA maline mahI ||7|3|43||
||
oॐm
~sv. RAMA asked: Since that which is cannot cease to be and since what is not cannot exist, how can awareness (experience) be made non~awareness or non-experience?
Good and evil actions cease when it is realised that they do not exist in reality. Hence, one should enquire into the root of action till that root is destroyed.
When non~abandonment (or false abandonment) is mistaken for abandonment, the deluded ones who are like ignorant animals are possessed by the goblin of abandonment of activity.
For they who have rightly understood the truth concerning abandonment of action have nothing whatsoever to do with activity nor with inactivity. They enjoy supreme peace whether they live in their house or in a forest.
FM.7.3
ON LETTING-GO
RÂMA said—
अ.वेदनम् वेदनस्य मुनि.इन्द्र क्रियते कथम् ।
a.vedanam vedanasya muni.indra kriyate katham |
न_असत:_विद्यते भाव:_न_अभाव:_विद्यते सत: ॥७।३।१॥
na_asata:_vidyate bhAva:_na_abhAva:_vidyate sata: ||7|3|1||
.
a.vedanam vedanasya x
muni.indra kriyate katham |
na_asata:_vidyate bhAva:_x
na_abhAva:_vidyate sata: . x
.
a lack of knowing for the knowing
:
Lord.muni, how's it done?
what is not.So is known.to.be a bhAva.state.of.becoming?
no non.becoming is known.to.be in what.is.So!
.
* jd. passages like this may seem tediously annoying
but they are useful exercises in forming Ur concept of <sat> / <tat>
and the difference between bhavati Becoming & asti Being.So (in time & place)
.
~vlm.1 RÁMA said:..Tell me, O Sage, how it may be possible to convert our knowledge to ignorance, since it is impossible to make a nothing of something, as also to make anything out of a nothing.
~sv.1 RAMA asked: Since that which is cannot cease to be and since what is not cannot exist, how can awareness (experience) be made non~awareness or non.experience?
VASISHTHA said—
न_असत:_विद्यते भाव:_न_अभाव:_विद्यते सत: ।
na_asata:_vidyate bhAva:_na_abhAva:_vidyate sata: |
यदा तदा_एव सु.करम् वेदन=अवेदनम् स्वयम् ॥७।३।०२॥.
yadA tadA_eva su.karam vedana=avedanam svayam ||7|3|02||.
.
na asata: . not of the not.BeingSo
vidyate bhAva: . is the becomng known to be
na a.bhAva: vidyate . nor is a lack of becoming known to be
sata: . of the BeingSo
yadA tadA eva . when this is so then too
sukaram
vedana~a.vedanam svayam
At any time Vedana Understanding and Avedana Misunderstanding are a simple matter for anyone. ???
~vlm.2. Vasishtha replied:..Verily a nothing or unreality, cannot be something in reality; nor a real something can become an unreal nothing; but in any case where both of these (viz. reality as well as unreality of a thing) are possible, there the cognition and incognition of something, are both of them equally palpable of themselves. (This is termed a Chátushkotika Sunsaya or quadruplicate apprehension of something, consisting, of the reality or unreality of a thing, and the certainty or uncertainty of its knowledge).
~sv.2 VASISTHA replied: It is true that that which is ceases not and that which is not does not exist. Experience and non.experience are also that simple and easy of accomplishment.
एतौ वेदन.शब्द.अर्थौ रज्जु.सर्प.भ्रम~उपमौ ।
etau vedana.zabda.arthau rajju.sarpa.bhrama~upamau |
असत्यौ उदितौ विद्धि मृग.तृष्ण~अम्भसा समौ ॥७।३।०३॥
asatyau uditau viddhi mRga.tRSNa~ambhasA samau ||7|3|03||
.
etau vedana.zabda.arthau x
rajju.sarpa.bhrama~upamau |
asatyau uditau viddhi x
mRga.tRSNa~ambhasA samau . x
.
know both of these word.meanings to be
like the rope/snake delusion
:
know them as arisen unrealities
the same as a mirage
.
~vlm.3. The two senses of the word knowledge (i.e. its affirmative and negative senses) are apparent in the instance of "a rope appearing as a snake": here the knowledge of the rope is certain, but that of the snake is a mistake or error. And so in the case of a mirage presenting the appearance of water. (Here the things snake and water prove to be nothing, and their knowledge as such, is converted to error or want of knowledge).
~sv.3 For the word 'experience' and what is indicated by it are born of falsehood or delusion. Hence, they give rise to sorrow.
विद् #vid . #vedana. . finding, procuring •• #vedanam . the act of marrying (WEDding; cp. Bibl. usage "he knew his wife") said of both sexes, esp. the marriage of a #zUdra woman with a man of a higher caste • the act of finding, falling in with (gen.) MBh •• #vedanA . Knowledge [Perceptual Understanding], perception. Feeling, sensation; सत्त्वं रजस्तमश्चैव प्राणिनां संश्रिताः सदा । त्रिविधा वेदना चैव सर्वसत्त्वेषु दृश्यते ॥ Mb.12.194.29. •• #vedanIya. . to be denoted or expressed or meant by (end.comp.; .tA f.); to be (or being) felt by or as (end.comp.; .tA f. <.tva> n.) ib.; to be known or to be made known. — vedana is derived from >vid, and refers to rational knowledge, just as cetana derives from >cit, and refers to intuitive or irrational knowledge. . This Understanding or Apprehension can be Such or unSuch, So or not.So, true or false, like the apprehensions of rope and snake: etau vedana.zabdArthau rajju.sarpa.bhrama~upamau | asatyau uditau viddhi mRga.tRSNa~ambhasau samau ||7|3| y7003.003.
*jd.3 – etau vedana.zabda.arthau . these two word.meanings rajju.sarpa.bhrama~upamau – like the rope/snake delusion a.satyau uditau viddhi – know as arisen unrealities mRga.tRSNa~ambhasA samau . the same as a mirage.
अबोध:_तु_अनयो: श्रेयान् बोध:_दु:खाय च_एतयो: ।
abodha:_tu_anayo: zreyAn bodha:_du:khAya ca_etayo: |
तस्मात् सत्_एव बुद्ध्यस्व मा_असत्_बुद्ध्यस्व राघव ॥७।३।४॥
tasmAt sat_eva buddhyasva mA_asat_buddhyasva rAghava ||7|3|4||
.
abodha:_tu_anayo: zreyAn x
bodha:_du:khAya ca_etayo: |
tasmAt sat_eva buddhyasva x
mA_asat_buddhyasva rAghava . x
.
but these
are unawakened to riches
and these also
are awakened to misery
from That / therefore
never investigate not.BeingSo
rAghava.
.
~vlm.4 It is better therefore to have no knowledge of these false appearances, whose knowledge tends to our misery only; wherfore know the true reality alone, and never think of the unreal appearance.
जन्तो:_वेदन.शब्द.अर्थ.बोध: दु:ख.कर: पर: ।
janto:_vedana.zabda.artha.bodha: du:kha.kara: para: |
निष्कृत्य ज्ञप्ति.शब्द.अर्थ.बोधम् तिष्ठ यथास्थितम् ॥७।३।०५॥
niSkRtya jJapti.zabda.artha.bodham tiSTha yathAsthitam ||7|3|05||
.
janto: . of a person
vedana.zabda.artha.bodha: .
one who has realized what the word "knowing" means
du:kha.kara: . misery.making
para: x
niSkRtya x
jJapti.zabda.artha.bodham . who has realized
tiSTha . remain
yathAsthitam – as~is.
~vlm.5. The conception of the sense of sensible perceptions, is the cause of woe of all living beings; therefore it is better to root out the sense of the perceptibles from the mind, and rely in the knowledge of the underlying universal soul only. (Taking the particulars in the sense of individual souls, is the cause of misery only).
~sv.4.5.6. Abandon this awareness of 'experience' and remain established in the awareness of the highest wisdom. The latter is nirvana.
सर्व.अवबोध~अवसरे ज्ञप्ति.शब्द.अर्थयो:_इह ।
sarva.avabodha~avasare jJapti.zabda.arthayo:_iha |
निर्वाण~उदय* इति_एव परम् ॐ इति शाम्यताम् ॥७।३।०६॥
nirvANa~udaya* iti_eva param OM iti zAmyatAm ||7|3|06||
.
sarva.avabodha~avasare – when there is full realization
jJapti.zabda.arthayo:_iha – the word jnapti.Knowing has two senses here +
nirvANa~udaya_iti_eva – as the rise of nirvANa
param OM_iti zAmyatAm – and then ॐ the state of Peace.
~vlm.6. Leaving aside the knowledge of parts, and the sense of your perception of all sensible objects, know the whole as one infinite soul, in which you have your rest and nirvána extinction.
~sv.4.5.6. Abandon this awareness of 'experience' and remain established in the awareness of the highest wisdom. The latter is nirvana.
*jd. #sara . #avasara – an occasion, a seasonable opportunity +
शुभ~अशुभ.आत्म.कर्म स्वम् नाशनीयम् विवेकिना ।
zubha~azubha.Atma.karma svam nAzanIyam vivekinA |
तत्_न_अस्ति_इति_अवबोधेन तत्त्व.ज्ञानेन सिध्यति ॥७।३।०७॥
tat_na_asti_iti_avabodhena tattva.jJAnena sidhyati ||7|3|07||
.
zubha~azubha.Atma.karma x
svam nAzanIyam vivekinA |
tat_na_asti_iti_avabodhena x
tattva.jJAnena sidhyati . x
.
his own karmas, pure or impure,
should be disabled ("That's not so!") by the vivekin.Discerner
and by that understanding he is adept in Thatness.Wisdom
.
~vlm.7. Destroy all your acts of merit and demerit, by the force of your discrimination; and your knowledge of the evanescence of your deeds, aided by your knowledge of truth, will cause the consummation of Yoga (Siddhi).
कर्म.मूल.निकाषेण संसार: परि.शाम्यति ।
karma.mUla.nikASeNa saMsAra: pari.zAmyati |
सु.विचारितम् अन्विष्टम् यावत्_कर्म न विद्यते ॥७।३।०८॥
su.vicAritam anviSTam yAvat_karma na vidyate ||7|3|08||
.
karma.mUla.nikASeNa x
saMsAra: parizAmyati . x +
su.vicAritam anviSTam x
yAvat_karma na vidyate . x.
#nikASa
#parizam
#anviSTa —¶mw* . sought, required. —¶jd – "after.wished", sought~after: suvicAritam anviSTam yAvat karma na vidyate y7003.008 —
~vlm.8. By rooting out the reminiscence of your acts, you put a stop to their results and your course in the world; and if you succeed to gain the object of your search (i.e. your spiritual knowledge), by means of your reason, you have no more any need of your action.
~sv.7.8.9 Good and evil actions cease when it is realised that they do not exist in reality. Hence, one should enquire into the root of action till that root is destroyed.
चित्~रूप:_बिल्व.मज्जान्त:_चित्त.संज्ञाम् यत् आत्मनि ।
cit~rUpa:_bilva.majjAnta:_citta.saMjJAm yat Atmani |
करोति तत् यथा बिल्वान्_न स्वल्पम् अपि भिद्यते ॥७।३।०९॥
karoti tat yathA bilvAn_na svalpam api bhidyate ||7|3|09||
.
cid.rUpa:
Conscious Form
bilva.majjAnta: x
citta.saMjJAm x
yat_Atmani what in self
karoti tat is doing that
yathA bilvAn x
na svalpam api bhidyate . x.
~vlm.9. The divine intellect, like the Belfruit, forms within itself its pith and seeds (of future worlds), which lie hid in it, and never burst out of its bosom. (So all things are contained in divine mind).
~sv.7.8.9 Good and evil actions cease when it is realised that they do not exist in reality. Hence, one should enquire into the root of action till that root is destroyed.
न यथा संनिवेश~अन्त: संनिवेश:_तत: पृथक् ।
na yathA saMniveza~anta: saMniveza:_tata: pRthak |
तथा नभ:अर्थ.आदि पृथक्_न परस्मात् मनाक्.अपि ॥७।३।१०॥
tathA nabha:artha.Adi pRthak_na parasmAt manAk.api ||7|3|10||
.
na yathA saMniveza~anta: x
saMnivezas.rata: pRthak . x +
tathA nabhas.artha.Adi pRthak x
na parasmAn_manAg.api . x.
~sv.10.11 For just as everything that springs from the earth is non.different from the earth, even so all that arises out of consciousness is non.different from consciousness.
~vlm.10. As a thing contained in its container, is not separate from the containing receptacle, so all things that lie in the womb of space, are included in the infinite space of the universal soul (or the divine mind) which encompasses the endless vacuity in it.
यत्_एव_अम्भ:_तत्_एव_अन्तर्.द्रवत्वम् अ.पृथक् यथा ।
yat_eva_ambha:_tat_eva_antar.dravatvam a.pRthak yathA |
चित्त्वम् एवम् तथा चित्तम् तत्_रूपत्वात् तत्.अर्थयो: ॥७।३।११॥
cittvam evam tathA cittam tat_rUpatvAt tat.arthayo: ||7|3|11||
.
yat eva ambhas . as what is merely water
tad eva antar.dravatvam a.pRthag yathA .
that also is not different from its essential flow
cittvam evam tathA cittam . thus too citta.Affection is its conscious flow
tad rUpatvAt tad.arthayo: . x.
#citta
#cittva
~vlm.11. And as the property of fluidity, is never distinct from the nature of liquids; so the thoughts (of all created things), are never apart from the thinking principle of the Divine mind. (The words Chittam and Chittwam, and their meanings of the thought and mind, appertain to their common root the chit or intellect with which they are alike in sound and sense).
यथा द्रवत्वम् पयसि यथा_आलोक:_च तेजसि ।
yathA dravatvam payasi yathA_Aloka:_ca tejasi |
तथा ब्रह्माणि_अ.तत्.भावम् चित्त्वम् चित्तम् च विद्यते ॥७।३।१२॥.
tathA brahmANi_a.tat.bhAvam cittvam cittam ca vidyate ||7|3|12||.
.
yathA dravatvam payasi . like fluidity in water
yathA Aloka: ca tejasi . like light in fire
tathA brahmANi a.tad.bhAvam x
cittvam cittam ca vidyate . x.
~vlm.12. Again as fluidity is the inseparable property of water, and light is that of fire; so the thoughts and thinking, inhere intrinsically in the nature of the Divine Intellect, and not as its separable qualities.
~sv.12 Liquidity is non.different from liquid; in the same way, in Brahman there is no division even between the mind and consciousness.
चेतनम् कर्म तत् स्व.अन्तर्.निर्मूलम् भ्रम.यक्षवत् ।
cetanam karma tat sva.antar.nirmUlam bhrama.yakSavat |
उदेति_अहेतुकम् तत्_चेत् न_उदितम् तत् न विद्यते ॥७।३।१३॥
udeti_ahetukam tat_cet na_uditam tat na vidyate ||7|3|13||
.
cetana.Affectivitym
karma
tat_svAntar that in self
nirmUlam wo a root
bhrama.yakSavat – like a delusive ghost
udeti_a.hetukam arising causelessly
tat_cet that if
na_uditam not arisen
tat_na vidyate – that is not known.to.be
.
~vlm.13. Intellection is the action of the intellect, and its privation gives rise to the chimeras: of error in the mind; there is no other cause of error, nor does it last unless it rises in absence of reason.
~sv.13.14 The activity known as awareness arises without a cause in that consciousness; hence it is as good as non.existent, being non.different from consciousness.
चेतनम् कर्म तत्_च_एतत् भाति स्पन्द* इव_अनिल: ।
cetanam karma tat_ca_etat bhAti spanda* iva_anila: |
अ.हेतुकम् यत्_आत्मा_एतत् बहिर्_अन्तर्_च सार्ध.धी: ॥७।३।१४॥
a.hetukam yat_AtmA_etat bahir_antar_ca sArdha.dhI: ||7|3|14||
.
cetanam karma x
tat_ca_etat_bhAti x
spanda iva_anila: . x +
a.hetukam yat_AtmA_etat x
bahi:_anta:_ca sArdha.dhI: . x.
~vlm.14. Intellection is the action of the intellect, as fluctuation is that of the wind; and it is by means of their respective actions, that we have our perceptions of them. But when the soul ceases from action, then both of these (viz: our intellection and perceptions) are at a utter stop within and without us. (i.e. The soul is the prime mover of our inward and outward senses).
~sv.13.14 The activity known as awareness arises without a cause in that consciousness; hence it is as good as non.existent, being non.different from consciousness.
~VA . as (karma) has no cause, there is no
difference in Atman/Consciousness outside (in waking) and inside (sleep and
deep sleep)
विस्तार: कर्मणाम् देह: सोहंता.आत्मा स.संसृति: ।
vistAra: karmaNAm deha: sohaMtA.AtmA sa.saMsRti: |
अ.चेतना~अन्.अहंत्वेन शाम्यति_अ.स्पन्द.वातवत् ॥७।३।१५॥
a.cetanA~an.ahaMtvena zAmyati_a.spanda.vAtavat ||7|3|15||
.
vistAra: karmaNAm deha: x
sohaMtA_AtmA sa.saMsRti: x
a.cetanA=an~ahaMtvena x
zAmyati_a.spanda=vAtavat . x.
~vlm.15. The body is the field and scope of our actions, and our egoism spreads itself over the world; but our insensibility and want of egoism, tend to put away the world from us as want of force puts down the breeze.
~sv.15.16 Action is rooted in the body which is rooted in the egosense. If the apprehension of the egosense is abandoned, it ceases.
#vistAra
अ.चेतनात्_अनन्त~अत्मा भूत्वा ज्ञ:_अपि_उपल.उपम: ।
a.cetanAt_ananta~atmA bhUtvA jJa:_api_upala.upama: |
संसार.मूल.कषणम् कुरु क्रीड.मुख~अग्रवत् ॥७।३।१६॥
saMsAra.mUla.kaSaNam kuru krIDa.mukha~agravat ||7|3|16||
.
a.cetanAt x
ananta~atmA x
bhUtvA jJa:_api_upala~upama: x
saMsAra.mUla.kaSaNam x
kuru x
krIDa.mukha~agravat . x.
~vlm.16. Insensibility of the body and mind, renders the intelligent soul, as dull as a stone; therefore root out the world from thy mind, as a boar uproots a plant with its tusk; (by means of your insensibility of it, and the full sense of God alone in thee).
~sv.15.16 Action is rooted in the body which is rooted in the egosense. If the apprehension of the egosense is abandoned, it ceases.
कष् #kaS . to rub . कष् #kaSa . scraping, rubbing. #nikaSa: . the jeweler's touchstone, used to test the purity of gold • http://en.wikipedia.org/wiki/Touchstone (assaying tool). . mana: prayAti nairmalyam nikaSeNa iva kAJcanam ||7|3| y6081.040. •• #kaSaNa. . (ifc.) rubbing one's self on, adapting one's self to BhP.x,90,49 •• the touching or testing of gold by a touchstone.
कर्म.बीज.कला.कोश=त्याग* एवम् कृत: भवेत् ।
karma.bIja.kalA.koza=tyAga* evam kRta: bhavet |
न_अन्यथा राघव_अन्त:_ते शान्तम् अस्तु सदा स्थितम् ॥७।३।१७॥
na_anyathA rAghava_anta:_te zAntam astu sadA sthitam ||7|3|17||
.
karma.bIja.kalA.koza=tyAga_. in abandonment the karma.seed with its constituent traces
evam kRta: bhavet . so it should be done
na anyathA . not otherwise
rAghava
anta:_te zAntam . at pece within, you
astu sadA sthitam . should ever be in that state.
~vlm.17. In this way only, O Ráma, you can get rid of the seed vessel of action in your mind; and there is no other means of enjoying the lasting peace of your soul besides this.
~sv.17.18 Thus is the root of action destroyed.
कल् #kal* . #kalA (etym. doubtful) . a small part of anything [a bit] any single part or portion [byte] of a whole • a digit or 1/16th of the moon's diameter • (personified as a daughter of *kardama and wife of *marIci) • a division of time • (in prosody) a syllabic instant • a term for the seven substrata of the elements or *dhAtus of the human body (viz. flesh, blood, fat, phlegm, urine, bile, and semen • an atom • (with *pAzupatas) the elements of the gross or material world.
*jd.17 . karma.bIja.kalA.koza=tyAga_. in abandonment the karma.seed with its constituent traces evam kRta: bhavet . so it should be done na anyathA . not otherwise rAghava anta:_te zAntam . at peace within, you astu sadA sthitam . should ever be in that state.
कर्म.बीज.कला=त्यागे तु_एतस्मात्_इतर.आत्मनि ।
karma.bIja.kalA=tyAge tu_etasmAt_itara.Atmani |
अविद्यमाने जीवस्य तज्ञै:_विदित.वस्तुभि: ॥७।३।१८॥
avidyamAne jIvasya tajJai:_vidita.vastubhi: ||7|3|18||
.
karma.bIja.kalA=tyAge tu . but abandonment any part of the karma.seed
etasmAt_itara.Atmani . then in another soul
avidyamAne . in the ignorance
jIvasya . of the Living jIva
taj.jJai:_vidita.vastubhi: ... xx
~vlm.18. After the germinating seed of action is removed from the mind, the wise man loses the sight of all temporal objects, in his full view of the holy light of God.
~sv.17.18 Thus is the root of action destroyed.
शान्तै:_न गृह्यते किम्चित्_न च संत्यज्यते_अपि च ।
zAntai:_na gRhyate kimcit_na ca saMtyajyate_api ca |
त्यागादानेन जानन्ति तत:_तै: शान्त.मानसम् ॥७।३।१९॥
tyAgAdAnena jAnanti tata:_tai: zAnta.mAnasam ||7|3|19||
.
zAntai:_na gRhyate kimcit . by the Peaceful nothing whatever is grasped
na ca saMtyajyate_api ca . nor too is it renounced
tyAgAdAnena fuzzy  – adAna/AdAna x
jAnanti tatas tai: zAnta.mAnasam . they know from that a peaceful Mind.
~vlm.19. The holy saints never seek to have, nor dare to avoid or leave any employment of their own choice or will; (but they do whatever comes in their way, knowing it as the will of God and must be done). They are therefore said to be of truely saintly souls and minds, who are strangers to the preference or rejection of anything: (lit. to the acceptance or avoidance of a thing).
~sv.19.20 They in whom action has thus ceased are eager neither to renounce nor to possess. They remain established in what is and their actions are spontaneous; in fact, they do nothing.
*jd.19 . zAntai:_na gRhyate kimcit . by the Peaceful nothing whatever is grasped na ca saMtyajyate_api ca . nor too is it renounced tyAgAdAnena fuzzy  – adAna/AdAna x jAnanti tatas tai: zAnta.mAnasam . they know from that a peaceful Mind.
आकाश.शून्य.हृदयै:_ज्ञै:_यथास्थितम् आस्यते ।
AkAza.zUnya.hRdayai:_jJai:_yathAsthitam Asyate |
क्रियते च यथा.प्राप्तम् न_अपि_एतै: क्रियते_अपि च ॥७।३।२०॥
kriyate ca yathA.prAptam na_api_etai: kriyate_api ca ||7|3|20||
.
with the Hearts of the wise as empty as space
yathAsthitam Asyate –
let it be as~it~is
kriyate ca yathA.prAptam
and it is done as~it.happens
na api etai: .
yet not by them
kriyate api ca –
nor even done.
~vlm.20. Wise men sit silent where they sit and live as they live, with their hearts and minds as vacant as the vacuous sky; they take what they get, and do what is destined to them as they are unconscious of doing them. (The vacant mind without any care or thought, is like a clear mirror the untainted seat of the Holy God).
~sv.19.20 They in whom action has thus ceased are eager neither to renounce nor to possess. They remain established in what is and their actions are spontaneous; in fact, they do nothing.
#as . #As . #Asyate . pr. ps. sg. 3 | ca. pr. ps. sg. 3
*jd.20 . आकाश.शून्य.हृदयैः ज्ञैः With the Hearts of the wise as empty as space यथास्थितम् आस्यते let it be as~it~is क्रियते च यथा.प्राप्तम् and it is done as~it.happens न अपि एतैः yet not by them क्रियते अपि च nor even done.
प्रवाह.पतितम् सर्वम् स्पन्दते शान्त.मानसम् ।
pravAha.patitam sarvam spandate zAnta.mAnasam |
तेषाम् कर्म.इन्द्रियाणि_एवम् अर्ध.संसुप्त.बालवत् ॥७।३।२१॥
teSAm karma.indriyANi_evam ardha.saMsupta.bAlavat ||7|3|21||
.
pravAha.patitam . fallen in the current
sarvam . everything
spandate . moves/vibrates
zAnta.mAnasam . peaceful.mind
teSAm . of them
karma~indriyANi evam . action.organs thus
ardha.saMsupta.bAlavat . like a child half~asleep.
~sv.21 As objects borne down by a flood move non.volitionally, they work merely with their organs of action.
~vlm.21. As sediments are swept away by the current of the stream, so the saintly and meek minded men are moved to action by a power not their own; they act with their organs of action with as much unconcern, as babes have the movements of their bodies, in their half.sleeping state.
*jd.21 . pravAha.patitam . fallen in the current sarvam . everything spandate . moves/vibrates zAnta.mAnasam . peaceful.mind teSAm . of them karma~indriyANi evam . action.organs thus ardha.saMsupta.bAlavat . like a child half~asleep.
रसे निर्.वासने लब्धे रसा* अपि_अति.तीरसा: ।
rase nir.vAsane labdhe rasA* api_ati.tIrasA: |
न_अन्तर्_तिष्ठन्ति न बहिर्_अज्ञान.निपुणा* इव ॥७।३।२२॥
na_antar_tiSThanti na bahir_ajJAna.nipuNA* iva ||7|3|22||
.
rase nirvAsane labdhe – when the Essence without.Imprint is got
rasA: api_ati.tIrasA: . altho essences are transcendent
na_anta:_tiSThanti – not inside do they take.place
na bahi: . nor outside like those adept in unWisdom.
* jd. rasa has many senses, from the flavors of food to the moods of poetry
to the sap of trees and the blood of Humans
to the Pith or Essence of anything.
Affective Attachment effects an Imprint on *rasa
~vlm.22. As the sweetest things appear unsavoury to those, that are satiate and sated with them; so do the delights of the world, seem disgusting to them, that are delighted with divine joy in themselves; and with which they are so enrapt in their rapture, as to become unconscious of what is passing in and about them like insane people.
कर्मण: वेदनम् त्याग: स* च सिद्ध: प्र.बोधत: ।
karmaNa: vedanam tyAga: sa* ca siddha: pra.bodhata: |
अवस्तु न_इतरेन_अर्थ: किम् कृतेन_आकृतेन वा ॥७।३।२३॥
avastu na_itarena_artha: kim kRtena_AkRtena vA ||7|3|23||
.
one who abandons the knowledge of karma
who is a realized Adept
is without reality
not otherwise
:
how is anything done or not.done by hir?
~sv. Such an understanding or awakening of intelligence alone is the abandonment of action.
What is the use of 'doing' or of 'desisting'?
अवस्तु नेतारेणार्थः
किं कृतेनाकृतेन
वा ।। २३
VA . don’t get it . अवस्तु
नेतारेणार्थः
अ.वेदनम् अ.संवेद्यम् यत्_अ.वासनम् आसितम् ।
a.vedanam a.saMvedyam yat_a.vAsanam Asitam |
शान्तम् समम् अन्.उल्लेखम् स* कर्म.त्याग* उच्यते ॥७।३।२४॥
zAntam samam an.ullekham sa* karma.tyAga* ucyate ||7|3|24||
.
a.vedanam – without.knowledge
a.saMvedyam yat – without.conceptuality, which is
a.vAsanam Asitam – without.vAsanA.Imprints seated.dwelling.in
zAntam . at.peace
samam . the Same/Equal
an~ullekham . indescribable
sa karma.tyAga ucyate –
such they.say is abandonment of karma.
.
~vlm.24. An action done without a desire, is an act of unconsciousness; and they are not recognized as our actions, which have no traces of them in our minds. (Hence all involuntary acts and those of insanity, are reckoned as no doings of their doer).
~vwv.2203/24. That is called the renunciation of action which is remaining desireless, without sense.perception, without objects to be known, tranquil, even and without utterance. ~vwv.2064 . ... which is remaining desireless without feeling, without objects to be known,, calm ...
~sv.24.25 It is the cessation of the awareness of action and of experience, the giving up of conditioning and thus the attainment of peace and the state of equilibrium that is known by the expression 'abandonment of action'.
अ.पुन:स्मरणम् सम्यक् चिर.विस्मृत=कर्म तत् ।
a.puna:smaraNam samyak cira.vismRta=karma tat |
स्थितम् स्तम्भ~उदर.समम् स* कर्म.त्याग* उच्यते ॥७।३।२५॥
sthitam stambha~udara.samam sa* karma.tyAga* ucyate ||7|3|25||
.
a=puna:.smaraNam . not~again remembering
samyak_cira.vismRta=karma tat . that together.with the lengthy act of forgetting
sthitam stambha~udara.samam . set like the interior of a post
that is said to be "abandonment karma"
.
~vlm.25. An act which is not remembered, and which is forgotten as if it were buried in oblivion, is as no act of its doer; and this oblivion is equal to the abandonment of action.
*jd.25 . अ=पुनः.स्मरणम् Not~again remembering, सम्यक्_चिर.विस्मृत=कर्म तत् that together.with the lengthy act of forgetting स्थितं स्तम्भ~उदर.समम् set like the interior of a post सः कर्म.त्यागः उच्यते that is called "abandonment karma".
अ.त्यागम् त्यागम् इति ये कुर्वन्_ते व्यर्थ.बोधिन: ।
a.tyAgam tyAgam iti ye kurvan_te vyartha.bodhina: |
सा भुङ्क्ते तान् पशून् ज्ञान.कर्म.त्याग.पिशाचिका ॥७।३।२६॥
sA bhuGkte tAn pazUn jJAna.karma.tyAga.pizAcikA ||7|3|26||
.
a.tyAgam . non~abandonment
tyAgam iti . as abandonment
ye kurvan . who do
te vyartha.bodhina: . they are the misrealized
sA bhuGkte tAn pazUn – she eats those beasts
jJAna.karma.tyAga.pizAcikA – the Wisdom.karma~abandoned Cannibaless.
~sv.26 When non~abandonment (or false abandonment) is mistaken for abandonment, the deluded ones who are like ignorant animals are possessed by the goblin of abandonment of activity.
~vlm.26. He who pretends to have abandoned all action, without abandoning (or effacing) them from his mind, is said to be a hypocrite, and is devoured by the monster of his hypocrisy: (of this nature are the false fakirs, who pretend to have renounced the world).
स.मूल.कर्म.संत्यागेन_एव ये शान्तिम् आस्थिता: ।
sa.mUla.karma.saMtyAgena_eva ye zAntim AsthitA: |
न_एव तेषाम् कृतेन_अर्थ: न_अकृतेन_इह क:चन ॥७।३।२७॥
na_eva teSAm kRtena_artha: na_akRtena_iha ka:cana ||7|3|27||
.
only thru getting it roots&all
casting that karma out
do they settle in peace
:
they do not get their goal by action
nor by inaction anyhow
.
sa.mUla.karma.saMtyAgena_eva ye zAntim AsthitA: x
na_eva teSAm kRtena_artha: na_a.kRtena_iha ka:cana . x.
~vwv.2204/27. For those who are established in peace merely by the complete renunciation of actions along with the roots, there is no advantage by what is done nor anything by what is not done here.
~vlm.27. They who have rooted out the prejudice of actions from their lives, and betaken themselves to the rest and refuge of inaction, are freed from the expectation of reward of whatever they do, as also from the fear of any evil for what they avoid to perform.
स.मूलम् अलम् उद्धृत्य कर्म.बीज.कलाम् इति ।
sa.mUlam alam uddhRtya karma.bIja.kalAm iti |
नित्यम् एक.समाधाना: तज्ज्ञा:_तिष्ठन्ति_अत: सुखम् ॥७।३।२८॥
nityam eka.samAdhAnA: tajjJA:_tiSThanti_ata: sukham ||7|3|28||
.
sa.mUlam alam . completely with the root
uddhRtya karma.bIja.kalAm iti x
nityam x
eka.samAdhAnA: tajjJA: x
tiSThanti ata: sukham . they remain hence happy.
~vlm.28. They who have extirpated the seeds of action, with their roots and germs, from the ground of their minds, have always an undisturbed tranquility to rest upon, and which is attended with a serene delight to those that have made hebitude their habit.
~sv. For they who have rightly understood the truth concerning abandonment of action have nothing whatsoever to do with activity nor with inactivity. They enjoy supreme peace whether they live in their house or in a forest.
प्रवाह.पतिते कार्ये ईषत्.स्पन्दा* अ.तन्मया: ।
pravAha.patite kArye ISat.spandA* a.tanmayA: |
घूर्णमान* इव क्षीबा* यन्त्र.संचरिता* इव ॥७।३।२९॥
ghUrNamAna* iva kSIbA* yantra.saMcaritA* iva ||7|3|29||
.
pravAha.patite kArye x
ISat.spandA: a.tan.mayA: x
ghUrNamAna_iva x
kSIbA: yantra.saMcaritA: iva . x.
~vlm.29. The meek are slightly moved in their bodies and minds, by the current of business in which they have fallen; but the reckless are carried onward whirling in the torrent, like drunken sots reclining on the ground, or as anything moved by a machine, (or as the machines of an engine),
मोक्ष.लक्ष्म्या विलासिन्या व्यसन~उपहता:_इव ।
mokSa.lakSmyA vilAsinyA vyasana~upahatA:_iva |
अर्ध.सुप्त.प्रबुद्ध~अभा: काम् अपि_अवनिम् आगता: ॥७।३।३०॥
ardha.supta.prabuddha~abhA: kAm api_avanim AgatA: ||7|3|30||
.
mokSa.lakSmyA: vilAsinyA:
vyasana~upahatA: iva
ardha.supta.prabuddha~abhA: . half sleeping/waking light/appearances
kAm api_avanim AgatA: . x.
~vlm.30. Those who are seated in any stage of yoga, and are graced with the calmness of liberation, appear as cheerful as men in a play house, who are half asleep and half~awake over the act in this great theatre of the world.
~sv. For they who have rightly understood the truth concerning abandonment of action have nothing whatsoever to do with activity nor with inactivity. They enjoy supreme peace whether they live in their house or in a forest.
यत् स.मूलम् परित्यक्तम् तत् त्यक्तम् इति कथ्यते ।
yat sa.mUlam parityaktam tat tyaktam iti kathyate |
अ.मूल.काष:_त्याग:_य: स* शाखाल.वन~उपम: ॥७।३।३१॥
a.mUla.kASa:_tyAga:_ya: sa* zAkhAla.vana~upama: ||7|3|31||
.
yat . what is
sa.mUlam parityaktam – together.with the root cast.off
tat . that is
tyaktam iti kathyate . "abandoned", so it is said
a.mUla.kASa: tyAga: . wo uprooting, abandoning
ya: . who is
sa: . he is
zAkhAla.vana~upama: . x.
~vlm.31. That is said to be wholly extirpated, which is drawn out by its roots, or else it is like the destroying of a tree by lopping its branches which will grow again, unless it is uprooted from the ground.
~sv. For they who have rightly understood the truth concerning abandonment of action have nothing whatsoever to do with activity nor with inactivity. They enjoy supreme peace whether they live in their house or in a forest.
#zAkhAla – Calamus sotang, the Wicker Plant used in cane furniture, etc.
अ.कृष्ट.मूल.शाखा~अग्र.लवन: कर्म.पादप: ।
a.kRSTa.mUla.zAkhA~agra.lavana: karma.pAdapa: |
पुन: शाखा.सहस्रेण दु:खाय परि.वर्धते ॥७।३।३२॥
puna: zAkhA.sahasreNa du:khAya pari.vardhate ||7|3|32||
.
akRSTa.mUla.zAkhA~agra.lavana: .
x akRSTa.root.branch~agra.lavana
karma.pAdapa: x
puna: zAkhA.sahasreNa . again with a 1000 branches
du:khAya parivardhate . x.
~AB. na kRSTam unmUlitam mUlam yatra tathA.vidham zAkhAgra.lavanam yasya ||7|3|
~vlm.32. So the tree of acts (the ceremonial code), though lopped off of its branches (of particular rites and ceremonies), will thrive again if it is left to remain, without uprooting it by the ritual (of acháras).
~sv. For they who have rightly understood the truth concerning abandonment of action have nothing whatsoever to do with activity nor with inactivity. They enjoy supreme peace whether they live in their house or in a forest.
अ.वेदन.आत्मना तेन कर्म.त्याग:_अङ्ग सिध्यति ।
a.vedana.AtmanA tena karma.tyAga:_aGga sidhyati |
क्रमेण न_इतरेण_अत:_एतत्_एव_आहरन् भव ॥७।३।३३॥
krameNa na_itareNa_ata:_etat_eva_Aharan bhava ||7|3|33||
.
a.vedana.AtmanA tena –
by that un.knowing soul
karma.tyAga: aGga sidhyati –
abandonment action indeed succeeds
krameNa na itareNa –
w another process
atas –
hence
etad eva Aharan bhava –
this.only practising become.
~vlm.33. It is enough for your abandonment of acts, to remain unconscious of your performance of them; and the other recipes for the same (as given before) will come to you of themselves.
~sv. For they who have rightly understood the truth concerning abandonment of action have nothing whatsoever to do with activity nor with inactivity. They enjoy supreme peace whether they live in their house or in a forest.
~AB. tena prAguktena krameNa_Aharann abhyasyan bhava tiSTha ||7|3|
*jd.33 . a.vedana.AtmanA tena . by that un.knowing soul karma.tyAga: aGga sidhyati . abandonment action indeed succeeds krameNa na itareNa . w another process atas . hence etad eva Aharan bhava . this.only practising become.
ये तु_एवम् कर्म.संत्यागम् अ.कृत्वा_अन्यत्_प्रकुर्वते ।
ye tu_evam karma.saMtyAgam a.kRtvA_anyat_prakurvate |
अत्यागम् त्याग.रूप.आत्म गगनम् मारयन्ति ते ॥७।३।३४॥
atyAgam tyAga.rUpa.Atma gaganam mArayanti te ||7|3|34||
.
ye tu_evam karma.saMtyAgam a.kRtvA . but thus not having done the abandonment of karma
anyat_prakurvate . something.else is.done
a.tyAgam tyAga.rUpa.Atma . non~abandonment with the form and nature of Self
gaganam mArayanti te . they destroy the sky/way.
~vwv.2206/34. But, those who, not having performed complete renunciation of actions in this manner, accomplish a different non.renunciation consisting of the appearance of renunciation, kill (as it were) the sky.
~vlm.34. Whoever adopts any other method of getting rid of his actions, besides those prescribed herein; his attempts of their abandonment are as null and void, as his striking the air, (in order to divide it). (Out ward abandonment of anything is nothing, unless it is done so from the mind).
~sv. For they who have rightly understood the truth concerning abandonment of action have nothing whatsoever to do with activity nor with inactivity. They enjoy supreme peace whether they live in their house or in a forest.
बोध.आत्मकतया कर्म.त्याग: सम्पद्यते स्वयम् ।
bodha.AtmakatayA karma.tyAga: sampadyate svayam |
दग्ध.बीजा* निर्.इच्छ~उच्चै:_अ.क्रिया_एव भवेत् क्रिया ॥७।३।३५॥
dagdha.bIjA* nir.iccha~uccai:_a.kriyA_eva bhavet kriyA ||7|3|35||
.
bodha.AtmakatayA x
karma.tyAga: sampadyate svayam |
dagdha.bIjA* nir.iccha~uccai: x
a.kriyA_eva bhavet kriyA . x
.
the state of a realized Selfling
—karma~abandonment—
produces only sterile seeds
&
in such high desirelessness
inActivity becomes Activity
.
~vlm.35. It is the rational abandonment of a thing, that makes its true relinquishmcnt, and whatever is done unwilfully, is like a fried grain or seed, that never vegetates nor brings forth its fruit.
~sv. For they who have rightly understood the truth concerning abandonment of action have nothing whatsoever to do with activity nor with inactivity.
~AB. niricchA jIvanmuktikriyA uccai:_mahArambhApi dagdhabIjetyakriyaiva | na hi mahAn api dagdhatantu: paTAbhAsa: paTo bhavatÎti bhAva: ||7|3|
बुद्धि~इन्द्रिय~ईहितम् कर्म स.फलम् रस.भावनात् ।
buddhi~indriya~Ihitam karma sa.phalam rasa.bhAvanAt |
वेष्टितव्यम् कु.दाम्ना_इव स्पन्द:_अन्य:_निष्.फल:_अङ्ग.ज: ॥७।३।३६॥
veSTitavyam ku.dAmnA_iva spanda:_anya:_niS.phala:_aGga.ja: ||7|3|36||
.
buddhi~indriya~Ihitam . wished by the favulty of Intellect
karma with its fruit sa.phalam
rasa.bhAvanAt . x +
veSTitavyam ku.dAmnA_iva spanda: anya: niSphala:_aGga.ja: xx
#dAman
#veSTitavya . to.be."vested"
~vlm.36. But the act that is done with the will and bodily exertion, becomes productive with the moisture of desire; but all other efforts of the body without the will, are entirely fruitless to their actor.
~sv. For they who have rightly understood the truth concerning abandonment of action have nothing whatsoever to do with activity nor with inactivity. They enjoy supreme peace whether they live in their house or in a forest.
कर्म.त्यागे स्थिते बोधात्_जीवन्.मुक्त:_वि.वासन: ।
karma.tyAge sthite bodhAt_jIvan.mukta:_vi.vAsana: |
गृहे तिष्ठतु_अरण्ये वा शाम्यतु_अभ्येतु वा_उदयम् ॥७।३।३७॥
gRhe tiSThatu_araNye vA zAmyatu_abhyetu vA_udayam ||7|3|37||
.
karma.tyAge sthite . when abandonment.karma is the state
bodhAt . after realization
jIvan.mukta: . Living.Free=
vi.vAsana: . Imprint.free +
gRhe tiSThatu . at.home remain
araNye vA zAmyatu . or in the forest peace
abhyetu vA_udayam . or rise to success.
~vlm.37. After one has got rid of his action, and freed himself from further desire; he becomes liberated for life (Jivan—mukta), whether he may dwell at home or in the woods, and live in poverty or affluence.
~vwv.2207/37. When the desireless one, liberated while living, is established in renunciation of actions on account of knowledge (or becoming awake to the Truth), let him abide in his house or in the forest; let him be extinguished or meet with elevation. (It does not matter.)
~sv. For they who have rightly understood the truth concerning abandonment of action have nothing whatsoever to do with activity nor with inactivity. They enjoy supreme peace whether they live in their house or in a forest.
गेहम् एव_उपशान्तस्य विजनम् दूर.काननम् ।
geham eva_upazAntasya vijanam dUra.kAnanam |
अशान्तस्य_अपि_अरण्यानि वि.जना स.जना पुरी ॥७।३।३८॥
azAntasya_api_araNyAni vi.janA sa.janA purI ||7|3|38||
.
geham eva_upazAntasya x
vijanam dUra.kAnanam |
azAntasya_api_araNyAni x
vi.janA sa.janA purI . x
.
a person of peace
is at.home in a distant forest solitude
but one not.peaceful
trades forest solitude for a populous city
.
~vwv.2208/38. The house is quite a solitary distant forest, to one who is tranquil. Even forests are (like) a lonely city having living beings, to one who is not tranquil.
~sv.38 To the peaceful a house is like a forest and to the restless even a forest is like a crowded city.
~vlm.38. The contented soul is as solitary at home, as in the midst of the farthest forest; but the discontented mind find the solitary forest, to be as thickly thronged with vexations as the circle of a familyhouse.
परिशान्त.मते:_ज्ञस्य स्वप्ने_अपि_अप्राप्त.मानवा ।
parizAnta.mate:_jJasya svapne_api_aprApta.mAnavA |
निर्मला वितता घृदा हृदि_एव वन.भूमिका ॥७।३।३९॥
nirmalA vitatA ghRdA hRdi_eva vana.bhUmikA ||7|3|39||
.
parizAnta.mate: jJasya . of the peaceful thought of the wise
svapne api . even in dream
a.prApta.mAnavA – she is not.got Human
nirmalA Immaculate
vitatA x
hRdyA iva / hRdi eva
this may be a pun
vana.bhUmikA . x.
#vanabhUmikA – forest plain/plane .
~vlm.39. The quiet and calmly composed spirit, finds the lonely woodland, where a human being is never to be seen even in a dream, to be as lovely to it as the bosom of a family dwelling.
~sv.39.40 To one who is at peace, the entire world is a peaceful forest.
ज्ञस्य निर्वाण.द्र्श्यस्य निस्पन्द.अर्था नभो.मयी ।
jJasya nirvANa.drzyasya nispanda.arthA nabho.mayI |
शान्त~अशेष.विशेष.अर्था जगत्_एव महाटवी ॥७।३।४०॥
zAnta~azeSa.vizeSa.arthA jagat_eva mahATavI ||7|3|40||
.
jJasya nirvANa.drzyasya x
nispanda.arthA nabhomayI x
zAnta~azeSa.vizeSa.arthA x
jagad eva mahATavI . x.
~vlm.40. The wise man who has lost the sight of the visibles, and of the endless particulars abounding in this forest of the world, beholds on every side the silent and motionless sphere of heaven spread all around him.
~sv.39.40 To one who is at peace, the entire world is a peaceful forest.
अनन्त.संकल्पवत:_हृदय.स्थ.जगत्.स्थिते: ।
ananta.saMkalpavata:_hRdaya.stha.jagat.sthite: |
हृदि_एव_आवर्तते भूमि:_अज्ञस्य_अखिल.सागरा ॥७।३।४१॥
hRdi_eva_Avartate bhUmi:_ajJasya_akhila.sAgarA ||7|3|41||
.
ananta.saMkalpavata: x
hRdaya.stha.jagat.sthite: . x +
hRdi_eva Avartate bhUmi: x
ajJasya_akhila.sAgarA . x.
~vlm.41. The thoughtless ignorant, whose insatiate ambition grasps the whole universe in his heart, rolls over the surface of the earth and all its boisterous seas with as much glee as upon a bed of flowers.
~sv.41.42.43 To one who is restless with a thousand thoughts, it is an ocean of sorrow.
~vlm.43. The wide earth with all her cities and towns, and distant districts and countries, which are so full of mutual strife and broil, appear to the soiled soul of the gross.headed and greedy, as if they are reflected in their fai:_forms in the mirror of their minds; or painted in their bright colours upon the canvas of their hearts. (Worldly men are so infatuated with the world, that they take side of things for fai:_and bright).
~sv.41.42.43 To one who is restless with a thousand thoughts, it is an ocean of sorrow.
जनस्य_अज्ञस्य दीनस्य विविध.द्वन्द्व.संकटा ।
janasya_ajJasya dInasya vividha.dvandva.saMkaTA |
सारम्भा विविधा~अकारा हृदि_एव ग्राम.मण्डली ॥७।३।४२॥
sArambhA vividhA~akArA hRdi_eva grAma.maNDalI ||7|3|42||
.
janasya ajJasya dInasya x
vividha.dvandva.saMkaTA x
sa~arambhA vividhA~akArA x
hRdi eva x
grAma.maNDalI . x.
~vlm.42. All these cities and towns, which are so tumultuous with the endless of men, appear to the ignorant and moneyless man as a garden of flowers; where he picks up his worthless penny with as much delight as holy men cull the fragrant blossoms to make their offerings to holy shrines.
~sv.41.42.43 To one who is restless with a thousand thoughts, it is an ocean of sorrow.
विविध.कार्य.विकार.दशामयी
vividha.kArya.vikAra.dazAmayI
स=पुर.पत्तन.मण्डल.पर्वता ।
sa=pura.pattana.maNDala.parvatA |
मुकुर.कोश* इव प्रति.बिम्बिता
mukura.koza* iva prati.bimbitA
हृदि भवति_अमला मलिने मही ॥७।३।४३॥
hRdi bhavati_amalA maline mahI ||7|3|43||
.
vividha-kArya-vikAra-dazAmayI x
sa-pura-pattana-maNDala-parvatA x
mukura-koza iva pratibimbitA x
hRdi bhavati x
amalA maline mahI - x.
~vlm.43. The wide earth with all her cities and towns, and distant districts and countries, which are so full of mutual strife and broil, appear to the soiled soul of the gross-headed and greedy, as if they are reflected in their fai:_forms in the mirror of their minds; or painted in their bright colours upon the canvas of their hearts. (Worldly men are so infatuated with the world, that they take side of things for fai:_and bright).
~sv.41-42-43 To one who is restless with a thousand thoughts, it is an ocean of sorrow.
.
oॐm
.
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fm7004 3.ja22-23 ON "I"DENTITY AND SELF .z49
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
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Jiva Das
FM7003 ON LETTING-GO 3.JA20-21 .z43
https://www.dropbox.com/s/4k5ed421ys4yecm/fm7003%203.ja20-21%20On%20Letting-go%20.z43.docx?dl=0
FM.7.1-FM.7.24
https://www.dropbox.com/s/3nvhla56bx7jfnn/fm.7.1-fm.7.24.docx?dl=0
7.Nirvâna 2
https://www.dropbox.com/s/uce2kdzkwwgo2p2/7.Nirv%C3%A2na%202.docx?dl=0
FM.7.3 ON LETTING-GO 3.JA20-21
सर्ग ७.३
sarga 7.3
अ.वेदनम् वेदनस्य मुनि.इन्द्र क्रियते कथम् ।
a.vedanam vedanasya muni.indra kriyate katham |
न_असतः_विद्यते भाव:_न_अभाव:_विद्यते सतः ॥७।३।१॥
na_asata:_vidyate bhAva:_na_abhAva:_vidyate sata: ||7|3|1||
वसिष्ठ उवाच ।
vasiSTha* uvAca |
न_असतः_विद्यते भाव:_न_अभाव:_विद्यते सतः ।
na_asata:_vidyate bhAva:_na_abhAva:_vidyate sata: |
यदा तदा_एव सु.करम् वेदन=अवेदनम् स्वयम् ॥७।३।०२॥.
yadA tadA_eva su.karam vedana=avedanam svayam ||7|3|02||
एतौ वेदन.शब्द.अर्थौ रज्जु.सर्प.भ्रम~उपमौ ।
etau vedana.zabda.arthau rajju.sarpa.bhrama~upamau |
असत्यौ_उदितौ विद्धि मृग.तृष्ण~अम्भसा समौ ॥७।३।०३॥
asatyau uditau viddhi mRga.tRSNa~ambhasA samau ||7|3|03||
अबोध:_त्व् अनयो: श्रेयान् बोध:_दुःखाय च_एतयो: ।
abodha:_tu_anayo: zreyAn bodha:_du:khAya ca_etayo: |
तस्मात् सद् अव बुद्ध्यस्व मा_असत्_बुद्ध्यस्व राघव ॥७।३।४॥
tasmAt sat_eva buddhyasva mA_asat_buddhyasva rAghava ||7|3|4||
जन्तो:_वेदन.शब्द.अर्थ.बोध:_दुःख.करः परः ।
janto:_vedana.zabda.artha.bodha: du:kha.kara: para: |
निष्कृत्य ज्ञप्ति.शब्द.अर्थ.बोधम् तिष्ठ यथास्थितम् ॥७।३।०५॥
niSkRtya jJapti.zabda.artha.bodham tiSTha yathAsthitam ||7|3|05||
सर्व.अवबोध~अवसरे ज्ञप्ति.शब्द.अर्थयो:_इह ।
sarva.avabodha~avasare jJapti.zabda.arthayo:_iha |
निर्वाण~उदय इति_एव परम् ॐ इति शाम्यताम् ॥७।३।०६॥
nirvANa~udaya* iti_eva param OM iti zAmyatAm ||7|3|06||
शुभ~अशुभ.आत्म.कर्म स्वम् नाशनीयम् विवेकिना ।
zubha~azubha.Atma.karma svam nAzanIyam vivekinA |
तन् न_अस्ति_इत्य् अवबोधेन तत्त्व.ज्ञानेन सिध्यति ॥७।३।०७॥
tat_na_asti_iti_avabodhena tattva.jJAnena sidhyati ||7|3|07||
कर्म.मूल.निकाषेण संसारः परि.शाम्यति ।
karma.mUla.nikASeNa saMsAra: pari.zAmyati |
सु.विचारितम् अन्विष्टम् यावत् कर्म न विद्यते ॥७।३।०८॥
su.vicAritam anviSTam yAvat_karma na vidyate ||7|3|08||
चित्~रूपः_बिल्व.मज्जान्तश् चित्त.संज्ञाम् यद् आत्मनि ।
cit~rUpa:_bilva.majjAnta:_citta.saMjJAm yat Atmani |
करोति तत्_यथा बिल्वान्_न स्वल्पम् अपि भिद्यते ॥७।३।०९॥
karoti tat yathA bilvAn_na svalpam api bhidyate ||7|3|09||
न यथा संनिवेश~अन्तः संनिवेश:_ततः पृथक् ।
na yathA saMniveza~anta: saMniveza:_tata: pRthak |
तथा नभःअर्थ.आदि पृथक्_न परस्मात्_मनाक्.अपि ॥७।३।१०॥
tathA nabha:artha.Adi pRthak_na parasmAt manAk.api ||7|3|10||
यद् अव_अम्भ:_तद् अव_अन्तर्.द्रवत्वम् अ.पृथक्_यथा ।
yat_eva_ambha:_tat_eva_antar.dravatvam a.pRthak yathA |
चित्त्वम् एवम् तथा चित्तम् तत्_रूपत्वात् तत्.अर्थयो: ॥७।३।११॥
cittvam evam tathA cittam tat_rUpatvAt tat.arthayo: ||7|3|11||
यथा द्रवत्वम् पयसि यथा_आलोकः_च तेजसि ।
yathA dravatvam payasi yathA_Aloka:_ca tejasi |
तथा ब्रह्माणि_अ.तत्.भावम् चित्त्वम् चित्तम् च विद्यते ॥७।३।१२॥.
tathA brahmANi_a.tat.bhAvam cittvam cittam ca vidyate ||7|3|12||.
चेतनम् कर्म तत् स्व.अन्तर्.निर्मूलम् भ्रम.यक्षवत् ।
cetanam karma tat sva.antar.nirmUlam bhrama.yakSavat |
उदेत्य् अहेतुकम् तत्_चेन् न_उदितम् तन् न विद्यते ॥७।३।१३॥
udeti_ahetukam tat_cet na_uditam tat na vidyate ||7|3|13||
चेतनम् कर्म तत्_च_एतत्_भाति स्पन्द इव_अनिलH ।
cetanam karma tat_ca_etat bhAti spanda* iva_anila: |
अ.हेतुकम् यद् आत्मा_एतत्_बहिर् अन्तर् च सार्धःधीः ॥७।३।१४॥
a.hetukam yat_AtmA_etat bahir_antar_ca sArdha.dhI: ||7|3|14||
विस्तारः कर्मणाम् देहः_सोहंता.आत्मा स.संसृतिः ।
vistAra: karmaNAm deha: sohaMtA.AtmA sa.saMsRti: |
अ.चेतना~अन्.अहंत्वेन शाम्यत्य् अ.स्पन्द.वातवत् ॥७।३।१५॥
a.cetanA~an.ahaMtvena zAmyati_a.spanda.vAtavat ||7|3|15||
अ.चेतनाद् अनन्त~अत्मा भूत्वा ज्ञः_अपि_उपल.उपमः ।
a.cetanAt_ananta~atmA bhUtvA jJa:_api_upala.upama: |
संसार.मूल.कषणम् कुरु क्रीड.मुख~अग्रवत् ॥७।३।१६॥
saMsAra.mUla.kaSaNam kuru krIDa.mukha~agravat ||7|3|16||
कर्म.बीज.कला.कोश=त्याग एवम् कृतः_भवेत् ।
karma.bIja.kalA.koza=tyAga* evam kRta: bhavet |
न_अन्यथा राघव_अन्तः_ते शान्तम् अस्तु सदा स्थितम् ॥७।३।१७॥
na_anyathA rAghava_anta:_te zAntam astu sadA sthitam ||7|3|17||
कर्म.बीज.कला=त्यागे त्व् एतस्मात्_इतर.आत्मनि ।
karma.bIja.kalA=tyAge tu_etasmAt_itara.Atmani |
अविद्यमाने जीवस्य तज्ञैः_विदित.वस्तुभिः ॥७।३।१८॥
avidyamAne jIvasya tajJai:_vidita.vastubhi: ||7|3|18||
शान्तैः_न गृह्यते किम्चिन् न च संत्यज्यते ऽपि च ।
zAntai:_na gRhyate kimcit_na ca saMtyajyate_api ca |
त्यागादानेन जानन्ति ततः_तैः शान्त.मानसम् ॥७।३।१९॥
tyAgAdAnena jAnanti tata:_tai: zAnta.mAnasam ||7|3|19||
आकाश.शून्य.हृदयैः_ज्ञैः_यथास्थितम् आस्यते ।
AkAza.zUnya.hRdayai:_jJai:_yathAsthitam Asyate |
क्रियते च यथा.प्राप्तम् न_अपि_एतैः क्रियते ऽपि च ॥७।३।२०॥
kriyate ca yathA.prAptam na_api_etai: kriyate_api ca ||7|3|20||
प्रवाह.पतितम् सर्वम् स्पन्दते शान्त.मानसम् ।
pravAha.patitam sarvam spandate zAnta.mAnasam |
तेषाम् कर्म.इन्द्रियाणि_एवम् अर्धःसंसुप्त.बालवत् ॥७।३।२१॥
teSAm karma.indriyANi_evam ardha.saMsupta.bAlavat ||7|3|21||
रसे निर्.वासने लब्धे रसा अप्य् अति.तीरसा: ।
rase nir.vAsane labdhe rasA* api_ati.tIrasA: |
न_अन्तर् तिष्ठन्ति न बहिर् अज्ञान.निपुणा इव ॥७।३।२२॥
na_antar_tiSThanti na bahir_ajJAna.nipuNA* iva ||7|3|22||
कर्मणः_वेदनम् त्यागः स च सिद्धः प्र.बोधतः ।
karmaNa: vedanam tyAga: sa* ca siddha: pra.bodhata: |
अवस्तु न_इतरेन_अर्थः किम् कृतेन_अकृतेन वा ॥७।३।२३॥
avastu na_itarena_artha: kim kRtena_AkRtena vA ||7|3|23||
अ.वेदनम् अ.संवेद्यम् यद् अ.वासनम् आसितम् ।
a.vedanam a.saMvedyam yat_a.vAsanam Asitam |
शान्तम् समम् अन्.उल्लेखम् स कर्म.त्याग उच्यते ॥७।३।२४॥
zAntam samam an.ullekham sa* karma.tyAga* ucyate ||7|3|24||
अ.पुनःस्मरणम् सम्यक् चिर.विस्मृत=कर्म तत् ।
a.puna:smaraNam samyak cira.vismRta=karma tat |
स्थितम् स्तम्भ~उदर.समम् स कर्म.त्याग उच्यते ॥७।३।२५॥
sthitam stambha~udara.samam sa* karma.tyAga* ucyate ||7|3|25||
अ.त्यागम् त्यागम् इति ये कुर्वते ते व्यर्थ.बोधिनः ।
a.tyAgam tyAgam iti ye kurvate vyartha.bodhina: |
सा भुङ्क्ते तान् पशून् ज्ञान.कर्म.त्याग.पिशाचिका ॥७।३।२६॥
sA bhuGkte tAn pazUn jJAna.karma.tyAga.pizAcikA ||7|3|26||
स.मूल.कर्म.संत्यागेन_एव ये शान्तिम् आस्थिताH ।
sa.mUla.karma.saMtyAgena_eva ye zAntim AsthitA: |
न_एव तेषाम् कृतेन_अर्थः_न_अकृतेन_इह कश्चन ॥७।३।२७॥
na_eva teSAm kRtena_artha: na_akRtena_iha ka:cana ||7|3|27||
स.मूलम् अलम् उद्धृत्य कर्म.बीज.कलाम् इति ।
sa.mUlam alam uddhRtya karma.bIja.kalAm iti |
नित्यम् एक.समाधानाः तज्ज्ञाH_तिष्ठन्ति_अतः सुखम् ॥७।३।२८॥
nityam eka.samAdhAnA: tajjJA:_tiSThanti_ata: sukham ||7|3|28||
प्रवाह.पतिते कार्ये ईषत्.स्पन्दा अ.तन्मयाH ।
pravAha.patite kArye ISat.spandA* a.tanmayA: |
घूर्णमान इव क्षीबा यन्त्र.संचरिता इव ॥७।३।२९॥
ghUrNamAna* iva kSIbA* yantra.saMcaritA* iva ||7|3|29||
मोक्ष.लक्ष्म्या विलासिन्या व्यसन~उपहता इव ।
mokSa.lakSmyA vilAsinyA vyasana~upahatA* iva |
अर्धःसुप्त.प्रबुद्ध~अभा: काम् अप्य् अवनिम् आगताH ॥७।३।३०॥
ardha.supta.prabuddha~abhA: kAm api_avanim AgatA: ||7|3|30||
यत् स.मूलम् परित्यक्तम् तत् त्यक्तम् इति कथ्यते ।
yat sa.mUlam parityaktam tat tyaktam iti kathyate |
अ.मूल.काषH_त्यागो यH स शाखाल.वन~उपमः ॥७।३।३१॥
a.mUla.kASa:_tyAga:_ya: sa* zAkhAla.vana~upama: ||7|3|31||
अ.कृष्ट.मूल.शाखा~अग्र.लवनः कर्म.पादपः ।
a.kRSTa.mUla.zAkhA~agra.lavana: karma.pAdapa: |
पुनः शाखा.सहस्रेण दुःखाय परि.वर्धते ॥७।३।३२॥
puna: zAkhA.sahasreNa du:khAya pari.vardhate ||7|3|32||
अ.वेदन.आत्मना तेन कर्म.त्यागः_अङ्ग सिध्यति ।
a.vedana.AtmanA tena karma.tyAga:_aGga sidhyati |
क्रमेण न_इतरेण_अतः_एतद् अव_आहरन् भव ॥७।३।३३॥
krameNa na_itareNa_ata:_etat_eva_Aharan bhava ||7|3|33||
ये त्व् एवम् कर्म.संत्यागम् अ.कृत्वा_अन्यत् प्रकुर्वते ।
ye tu_evam karma.saMtyAgam a.kRtvA_anyat_prakurvate |
अत्यागम् त्याग.रूप.आत्म गगनम् मारयन्ति ते ॥७।३।३४॥
atyAgam tyAga.rUpa.Atma gaganam mArayanti te ||7|3|34||
बोध.आत्मकतया कर्म.त्यागः सम्पद्यते स्वयम् ।
bodha.AtmakatayA karma.tyAga: sampadyate svayam |
दग्ध.बीजा निर्.इच्छ~उच्चैr अ.क्रिया_एव भवेत् क्रिया ॥७।३।३५॥
dagdha.bIjA* nir.iccha~uccai:_a.kriyA_eva bhavet kriyA ||7|3|35||
बुद्धि~इन्द्रिय~ईहितम् कर्म स.फलम् रस.भावनात् ।
buddhi~indriya~Ihitam karma sa.phalam rasa.bhAvanAt |
वेष्टितव्यम् कु.दाम्ना_इव स्पndo 'nyo_निष्.फlo 'ङ्ग.जH ॥७।३।३६॥
veSTitavyam ku.dAmnA_iva spanda:_anya:_niS.phala:_aGga.ja: ||7|3|36||
कर्म.त्यागे स्थिते बोधाj जीवन्.मुkto वि.वासनः ।
karma.tyAge sthite bodhAt_jIvan.mukta:_vi.vAsana: |
गृहे तिष्ठत्व् अरण्ये वा शाम्यत्व् अभ्येतु वा_उदयम् ॥७।३।३७॥
gRhe tiSThatu_araNye vA zAmyatu_abhyetu vA_udayam ||7|3|37||
गेहम् एव_उपशान्तस्य विजनम् दूर.काननम् ।
geham eva_upazAntasya vijanam dUra.kAnanam |
अशान्तस्य_अप्य् अरण्यानि वि.जना स.जना पुरी ॥७।३।३८॥
azAntasya_api_araNyAni vi.janA sa.janA purI ||7|3|38||
परिशान्त.मter ज्ञस्य स्वप्ने 'प्य् अप्राप्त.मानवा ।
parizAnta.mate:_jJasya svapne_api_aprApta.mAnavA |
निर्मला वितता घृदा हृद्य् एव वन.भूमिका ॥७।३।३९॥
nirmalA vitatA ghRdA hRdi_eva vana.bhUmikA ||7|3|39||
ज्ञस्य निर्वाण.द्र्श्यस्य निस्पन्द.अर्था नभो.मयी ।
jJasya nirvANa.drzyasya nispanda.arthA nabho.mayI |
शान्त~अशेष.विशेष.अर्था जगद् अव महाटवी ॥७।३।४०॥
zAnta~azeSa.vizeSa.arthA jagat_eva mahATavI ||7|3|40||
अनन्त.संकल्पवto हृदय.स्थ.जगत्.स्थितेः ।
ananta.saMkalpavata:_hRdaya.stha.jagat.sthite: |
हृद्य् एव_आवर्तते भूmir अज्ञस्य_अखिल.सागरा ॥७।३।४१॥
hRdi_eva_Avartate bhUmi:_ajJasya_akhila.sAgarA ||7|3|41||
जनस्य_अज्ञस्य दीनस्य विविध.द्वन्द्व.संकटा ।
janasya_ajJasya dInasya vividha.dvandva.saMkaTA |
सारम्भा विविधा~अकारा हृद्य् एव ग्राम.मण्डली ॥७।३।४२॥
sArambhA vividhA~akArA hRdi_eva grAma.maNDalI ||7|3|42||
विविध.कार्य.विकार.दशामयी
vividha.kArya.vikAra.dazAmayI
स=पुर.पत्तन.मण्डल.पर्वता ।
sa=pura.pattana.maNDala.parvatA |
मुकुर.कोश इव प्रति.बिम्बिता
mukura.koza* iva prati.bimbitA
हृदि भवत्य् अमला मलिने मही ॥७।३।४३॥
hRdi bhavati_amalA maline mahI ||7|3|43||
||
oॐm
*sv. RAMA asked: Since that which is cannot cease to be and since what is not cannot exist, how can awareness (experience) be made non~awareness or non-experience?
Good and evil actions cease when it is realised that they do not exist in reality. Hence, one should enquire into the root of action till that root is destroyed.
When non~abandonment (or false abandonment) is mistaken for abandonment, the deluded ones who are like ignorant animals are possessed by the goblin of abandonment of activity.
For they who have rightly understood the truth concerning abandonment of action have nothing whatsoever to do with activity nor with inactivity. They enjoy supreme peace whether they live in their house or in a forest.
FM.7.3
ON LETTING-GO
RÂMA said—
अ.वेदनम् वेदनस्य मुनि.इन्द्र क्रियते कथम् ।
a.vedanam vedanasya muni.indra kriyate katham |
न_असतः_विद्यते भाव:_न_अभाव:_विद्यते सतः ॥७।३।१॥
na_asata:_vidyate bhAva:_na_abhAva:_vidyate sata: ||7|3|1||
.
a.vedanam vedanasya muni.indra kriyate katham | na_asata:_vidyate bhAva: na_abhAva:_vidyate sata:
.
a lack of knowing for the knowing
:
Lord.muni, how's it done?
what is not.So is known.to.be a bhAva.state.of.becoming?
no non.becoming is known.to.be in what.is.So!
.
* jd. passages like this may seem tediously annoying
but they are useful exercises in forming Ur concept of <sat> / <tat>
and the difference between bhavati Becoming & asti Being.So (in time & place)
.
*vlm.1 RÁMA said:.Tell me, O Sage, how it may be possible to convert our knowledge to ignorance, since it is impossible to make a nothing of something, as also to make anything out of a nothing.
*sv.1 RAMA asked: Since that which is cannot cease to be and since what is not cannot exist, how can awareness (experience) be made non.awareness or non.experience?
VASISHTHA said—
न_असतः_विद्यते भाव:_न_अभाव:_विद्यते सतः ।
na_asata:_vidyate bhAva:_na_abhAva:_vidyate sata: |
यदा तदा_एव सु.करम् वेदन=अवेदनम् स्वयम् ॥७।३।०२॥.
yadA tadA_eva su.karam vedana=avedanam svayam ||7|3|02||.
.
na asata: . not of the not.BeingSo
vidyate bhAva: . is the becomng known to be
na a.bhAva: vidyate . nor is a lack of becoming known to be
sata: . of the BeingSo
yadA tadA eva . when this is so then too
sukaram
vedana.a.vedanam svayam
At any time Vedana Understanding and Avedana Misunderstanding are a simple matter for anyone. ???
*vlm.2. Vasishtha replied:.Verily a nothing or unreality, cannot be something in reality; nor a real something can become an unreal nothing; but in any case where both of these (viz. reality as well as unreality of a thing) are possible, there the cognition and incognition of something, are both of them equally palpable of themselves. (This is termed a Chátushkotika Sunsaya or quadruplicate apprehension of something, consisting, of the reality or unreality of a thing, and the certainty or uncertainty of its knowledge).
*sv.2 VASISTHA replied: It is true that that which is ceases not and that which is not does not exist. Experience and non.experience are also that simple and easy of accomplishment.
एतौ वेदन.शब्द.अर्थौ रज्जु.सर्प.भ्रम.उपमौ ।
etau vedana.zabda.arthau rajju.sarpa.bhrama.upamau |
असत्यौ_उदितौ विद्धि मृग.तृष्ण.अम्भसा समौ ॥७।३।०३॥
asatyau uditau viddhi mRga.tRSNa.ambhasA samau ||7|3|03||
.
etau vedana.zabda.arthau rajju.sarpa.bhrama.upamau | asatyau uditau viddhi
mRga.tRSNa.ambhasA samau
.
know both of these word.meanings to be
like the rope/snake delusion
:
know them as arisen unrealities
the same as a mirage
.
*vlm.3. The two senses of the word knowledge (i.e. its affirmative and negative senses) are apparent in the instance of "a rope appearing as a snake": here the knowledge of the rope is certain, but that of the snake is a mistake or error. And so in the case of a mirage presenting the appearance of water. (Here the things snake and water prove to be nothing, and their knowledge as such, is converted to error or want of knowledge).
*sv.3 For the word 'experience' and what is indicated by it are born of falsehood or delusion. Hence, they give rise to sorrow.
विद् #vid . #vedana. . finding, procuring •• #vedanam . the act of marrying (WEDding; cp. Bibl. usage "he knew his wife") said of both sexes, esp. the marriage of a #zUdra woman with a man of a higher caste • the act of finding, falling in with (gen.) MBh •• #vedanA . Knowledge [Perceptual Understanding], perception. Feeling, sensation; सत्त्वं रजस्तमश्चैव प्राणिनां संश्रिताः सदा । त्रिविधा वेदना चैव सर्वसत्त्वेषु दृश्यते ॥ Mb.12.194.29. •• #vedanIya. . to be denoted or expressed or meant by (end.comp.; .tA f.); to be (or being) felt by or as (end.comp.; .tA f. <.tva> n.) ib.; to be known or to be made known. — vedana is derived from >vid, and refers to rational knowledge, just as cetana derives from >cit, and refers to intuitive or irrational knowledge. . This Understanding or Apprehension can be Such or unSuch, So or not.So, true or false, like the apprehensions of rope and snake: etau vedana.zabdArthau rajju.sarpa.bhrama.upamau | asatyau uditau viddhi mRga.tRSNa.ambhasau samau ||7|3| y7003.003.
*jd.3 – etau vedana.zabda.arthau . these two word.meanings rajju.sarpa.bhrama.upamau – like the rope/snake delusion a.satyau uditau viddhi – know as arisen unrealities mRga.tRSNa.ambhasA samau . the same as a mirage.
अबोध:_त्व् अनयो: श्रेयान् बोध:_दुःखाय च_एतयो: ।
abodha:_tu_anayo: zreyAn bodha:_du:khAya ca_etayo: |
तस्मात् सद् अव बुद्ध्यस्व मा_असत्_बुद्ध्यस्व राघव ॥७।३।४॥
tasmAt sat_eva buddhyasva mA_asat_buddhyasva rAghava ||7|3|4||
.
abodha:_tu_anayo: zreyAn bodha:_du:khAya ca_etayo: | tasmAt sat_eva buddhyasva
mA_asat_buddhyasva rAghava
.
but these
are unawakened to riches
and these also
are awakened to misery
from That / therefore
never investigate not.BeingSo
Râghava.
.
*vlm.4 It is better therefore to have no knowledge of these false appearances, whose knowledge tends to our misery only; wherfore know the true reality alone, and never think of the unreal appearance.
जन्तो:_वेदन.शब्द.अर्थ.बोध:_दुःख.करः परः ।
janto:_vedana.zabda.artha.bodha: du:kha.kara: para: |
निष्कृत्य ज्ञप्ति.शब्द.अर्थ.बोधम् तिष्ठ यथास्थितम् ॥७।३।०५॥
niSkRtya jJapti.zabda.artha.bodham tiSTha yathAsthitam ||7|3|05||
.
janto: . of a person
vedana.zabda.artha.bodha: .
one who has realized what the word "knowing" means
du:kha.kara: . misery.making
para:
niSkRtya
jJapti.zabda.artha.bodham . who has realized
tiSTha . remain
yathAsthitam – as.is.
*vlm.5. The conception of the sense of sensible perceptions, is the cause of woe of all living beings; therefore it is better to root out the sense of the perceptibles from the mind, and rely in the knowledge of the underlying universal soul only. (Taking the particulars in the sense of individual souls, is the cause of misery only).
*sv.4.5.6. Abandon this awareness of 'experience' and remain established in the awareness of the highest wisdom. The latter is nirvana.
सर्व.अवबोध.अवसरे ज्ञप्ति.शब्द.अर्थयो:_इह ।
sarva.avabodha.avasare jJapti.zabda.arthayo:_iha |
निर्वाण.उदय इति_एव परम् ॐ इति शाम्यताम् ॥७।३।०६॥
nirvANa.udaya* iti_eva param OM iti zAmyatAm ||7|3|06||
.
sarva.avabodha.avasare – when there is full realization
jJapti.zabda.arthayo:_iha – the word jnapti.Knowing has two senses here +
nirvANa.udaya_iti_eva – as the rise of nirvANa
param OM_iti zAmyatAm – and then ॐ the state of Peace.
*vlm.6. Leaving aside the knowledge of parts, and the sense of your perception of all sensible objects, know the whole as one infinite soul, in which you have your rest and nirvána extinction.
*sv.4.5.6. Abandon this awareness of 'experience' and remain established in the awareness of the highest wisdom. The latter is nirvana.
*jd. #sara . #avasara – an occasion, a seasonable opportunity +
शुभ.अशुभ.आत्म.कर्म स्वम् नाशनीयम् विवेकिना ।
zubha.azubha.Atma.karma svam nAzanIyam vivekinA |
तन् न_अस्ति_इत्य् अवबोधेन तत्त्व.ज्ञानेन सिध्यति ॥७।३।०७॥
tat_na_asti_iti_avabodhena tattva.jJAnena sidhyati ||7|3|07||
.
zubha.azubha.Atma.karma svam nAzanIyam vivekinA | tat_na_asti_iti_avabodhena
tattva.jJAnena sidhyati
.
his own karmas, pure or impure,
should be disabled ("That's not so!") by the vivekin.Discerner
and by that understanding he is adept in Thatness.Wisdom
.
*vlm.7. Destroy all your acts of merit and demerit, by the force of your discrimination; and your knowledge of the evanescence of your deeds, aided by your knowledge of truth, will cause the consummation of Yoga (Siddhi).
कर्म.मूल.निकाषेण संसारः परि.शाम्यति ।
karma.mUla.nikASeNa saMsAra: pari.zAmyati |
सु.विचारितम् अन्विष्टम् यावत् कर्म न विद्यते ॥७।३।०८॥
su.vicAritam anviSTam yAvat_karma na vidyate ||7|3|08||
.
karma.mUla.nikASeNa saMsAra: parizAmyati su.vicAritam anviSTam yAvat_karma na vidyate
.
#anviSTa —¶mw* . sought, required. —¶jd – "after.wished", sought.after: suvicAritam anviSTam yAvat karma na vidyate y7003.008 —
*vlm.8. By rooting out the reminiscence of your acts, you put a stop to their results and your course in the world; and if you succeed to gain the object of your search (i.e. your spiritual knowledge), by means of your reason, you have no more any need of your action.
*sv.7.8.9 Good and evil actions cease when it is realised that they do not exist in reality. Hence, one should enquire into the root of action till that root is destroyed.
चित्.रूपः_बिल्व.मज्जान्तश् चित्त.संज्ञाम् यद् आत्मनि ।
cit.rUpa:_bilva.majjAnta:_citta.saMjJAm yat Atmani |
करोति तत्_यथा बिल्वान्_न स्वल्पम् अपि भिद्यते ॥७।३।०९॥
karoti tat yathA bilvAn_na svalpam api bhidyate ||7|3|09||
.
cid.rUpa:
Conscious Form
bilva.majjAnta:
citta.saMjJAm
yat_Atmani what in self
karoti tat is doing that
yathA bilvAn
na svalpam api bhidyate . .
*vlm.9. The divine intellect, like the Belfruit, forms within itself its pith and seeds (of future worlds), which lie hid in it, and never burst out of its bosom. (So all things are contained in divine mind).
*sv.7.8.9 Good and evil actions cease when it is realised that they do not exist in reality. Hence, one should enquire into the root of action till that root is destroyed.
न यथा संनिवेश.अन्तः संनिवेश:_ततः पृथक् ।
na yathA saMniveza.anta: saMniveza:_tata: pRthak |
तथा नभःअर्थ.आदि पृथक्_न परस्मात्_मनाक्.अपि ॥७।३।१०॥
tathA nabha:artha.Adi pRthak_na parasmAt manAk.api ||7|3|10||
.
na yathA saMniveza.anta:
saMnivezas.rata: pRthak
tathA nabhas.artha.Adi pRthak
na parasmAn_manAg.api . .
*sv.10.11 For just as everything that springs from the earth is non.different from the earth, even so all that arises out of consciousness is non.different from consciousness.
*vlm.10. As a thing contained in its container, is not separate from the containing receptacle, so all things that lie in the womb of space, are included in the infinite space of the universal soul (or the divine mind) which encompasses the endless vacuity in it.
यद् अव_अम्भ:_तद् अव_अन्तर्.द्रवत्वम् अ.पृथक्_यथा ।
yat_eva_ambha:_tat_eva_antar.dravatvam a.pRthak yathA |
चित्त्वम् एवम् तथा चित्तम् तत्_रूपत्वात् तत्.अर्थयो: ॥७।३।११॥
cittvam evam tathA cittam tat_rUpatvAt tat.arthayo: ||7|3|11||
.
yat eva ambhas . as what is merely water
tad eva antar.dravatvam a.pRthag yathA .
that also is not different from its essential flow
cittvam evam tathA cittam . thus too citta.Affection is its conscious flow
tad rUpatvAt tad.arthayo: . .
#citta
#cittva
*vlm.11. And as the property of fluidity, is never distinct from the nature of liquids; so the thoughts (of all created things), are never apart from the thinking principle of the Divine mind. (The words Chittam and Chittwam, and their meanings of the thought and mind, appertain to their common root the chit or intellect with which they are alike in sound and sense).
यथा द्रवत्वम् पयसि यथा_आलोकः_च तेजसि ।
yathA dravatvam payasi yathA_Aloka:_ca tejasi |
तथा ब्रह्माणि_अ.तत्.भावम् चित्त्वम् चित्तम् च विद्यते ॥७।३।१२॥.
tathA brahmANi_a.tat.bhAvam cittvam cittam ca vidyate ||7|3|12||.
.
yathA dravatvam payasi . like fluidity in water
yathA Aloka: ca tejasi . like light in fire
tathA brahmANi a.tad.bhAvam
cittvam cittam ca vidyate . .
*vlm.12. Again as fluidity is the inseparable property of water, and light is that of fire; so the thoughts and thinking, inhere intrinsically in the nature of the Divine Intellect, and not as its separable qualities.
*sv.12 Liquidity is non.different from liquid; in the same way, in Brahman there is no division even between the mind and consciousness.
चेतनम् कर्म तत् स्व.अन्तर्.निर्मूलम् भ्रम.यक्षवत् ।
cetanam karma tat sva.antar.nirmUlam bhrama.yakSavat |
उदेत्य् अहेतुकम् तत्_चेन् न_उदितम् तन् न विद्यते ॥७।३।१३॥
udeti_ahetukam tat_cet na_uditam tat na vidyate ||7|3|13||
.
cetana.Affectivitym
karma
tat_svAntar that in self
nirmUlam wo a root
bhrama.yakSavat – like a delusive ghost
udeti_a.hetukam arising causelessly
tat_cet that if
na_uditam not arisen
tat_na vidyate – that is not known.to.be
.
*vlm.13. Intellection is the action of the intellect, and its privation gives rise to the chimeras: of error in the mind; there is no other cause of error, nor does it last unless it rises in absence of reason.
*sv.13.14 The activity known as awareness arises without a cause in that consciousness; hence it is as good as non.existent, being non.different from consciousness.
चेतनम् कर्म तत्_च_एतत्_भाति स्पन्द इव_अनिलH ।
cetanam karma tat_ca_etat bhAti spanda* iva_anila: |
अ.हेतुकम् यद् आत्मा_एतत्_बहिर् अन्तर् च सार्धःधीः ॥७।३।१४॥
a.hetukam yat_AtmA_etat bahir_antar_ca sArdha.dhI: ||7|3|14||
.
cetanam karma tat_ca_etat_bhAti spanda iva_anila: a.hetukam yat_AtmA_etat
bahi:_anta:_ca sArdha.dhI:
.
*vlm.14. Intellection is the action of the intellect, as fluctuation is that of the wind; and it is by means of their respective actions, that we have our perceptions of them. But when the soul ceases from action, then both of these (viz: our intellection and perceptions) are at a utter stop within and without us. (i.e. The soul is the prime mover of our inward and outward senses).
*sv.13.14 The activity known as awareness arises without a cause in that consciousness; hence it is as good as non.existent, being non.different from consciousness.
*VA. as (karma) has no cause, there is no difference in
Atman/Consciousness outside (in waking) and inside (sleep and deep sleep)
विस्तारः कर्मणाम् देहः_सोहंता.आत्मा स.संसृतिः ।
vistAra: karmaNAm deha: sohaMtA.AtmA sa.saMsRti: |
अ.चेतना.अन्.अहंत्वेन शाम्यत्य् अ.स्पन्द.वातवत् ॥७।३।१५॥
a.cetanA.an.ahaMtvena zAmyati_a.spanda.vAtavat ||7|3|15||
.
vistAra: karmaNAm deha: sohaMtA_AtmA sa.saMsRti: a.cetanA=an.ahaMtvena zAmyati_a.spanda=vAtavat
.
*vlm.15. The body is the field and scope of our actions, and our egoism spreads itself over the world; but our insensibility and want of egoism, tend to put away the world from us as want of force puts down the breeze.
*sv.15.16 Action is rooted in the body which is rooted in the egosense. If the apprehension of the egosense is abandoned, it ceases.
#vistAra
अ.चेतनाद् अनन्त.अत्मा भूत्वा ज्ञः_अपि_उपल.उपमः ।
a.cetanAt_ananta.atmA bhUtvA jJa:_api_upala.upama: |
संसार.मूल.कषणम् कुरु क्रीड.मुख.अग्रवत् ॥७।३।१६॥
saMsAra.mUla.kaSaNam kuru krIDa.mukha.agravat ||7|3|16||
.
a.cetanAt
ananta.atmA
bhUtvA jJa:_api_upala.upama:
saMsAra.mUla.kaSaNam
kuru
krIDa.mukha.agravat . .
*vlm.16. Insensibility of the body and mind, renders the intelligent soul, as dull as a stone; therefore root out the world from thy mind, as a boar uproots a plant with its tusk; (by means of your insensibility of it, and the full sense of God alone in thee).
*sv.15.16 Action is rooted in the body which is rooted in the egosense. If the apprehension of the egosense is abandoned, it ceases.
कष् #kaS . to rub . कष् #kaSa . scraping, rubbing. #nikaSa: . the jeweler's touchstone, used to test the purity of gold • http://en.wikipedia.org/wiki/Touchstone (assaying tool). . mana: prayAti nairmalyam nikaSeNa iva kAJcanam ||7|3| y6081.040. •• #kaSaNa. . (ifc.) rubbing one's self on, adapting one's self to BhP.x,90,49 •• the touching or testing of gold by a touchstone.
कर्म.बीज.कला.कोश=त्याग एवम् कृतः_भवेत् ।
karma.bIja.kalA.koza=tyAga* evam kRta: bhavet |
न_अन्यथा राघव_अन्तः_ते शान्तम् अस्तु सदा स्थितम् ॥७।३।१७॥
na_anyathA rAghava_anta:_te zAntam astu sadA sthitam ||7|3|17||
.
karma.bIja.kalA.koza=tyAga_. in abandonment the karma.seed with its constituent traces
evam kRta: bhavet . so it should be done
na anyathA . not otherwise
rAghava
anta:_te zAntam . at pece within, you
astu sadA sthitam . should ever be in that state.
*vlm.17. In this way only, O Ráma, you can get rid of the seed vessel of action in your mind; and there is no other means of enjoying the lasting peace of your soul besides this.
*sv.17.18 Thus is the root of action destroyed.
कल् #kal* . #kalA (etym. doubtful) . a small part of anything [a bit] any single part or portion [byte] of a whole • a digit or 1/16th of the moon's diameter • (personified as a daughter of *kardama and wife of *marIci) • a division of time • (in prosody) a syllabic instant • a term for the seven substrata of the elements or *dhAtus of the human body (viz. flesh, blood, fat, phlegm, urine, bile, and semen • an atom • (with *pAzupatas) the elements of the gross or material world.
*jd.17 . karma.bIja.kalA.koza=tyAga_. in abandonment the karma.seed with its constituent traces evam kRta: bhavet . so it should be done na anyathA . not otherwise rAghava anta:_te zAntam . at peace within, you astu sadA sthitam . should ever be in that state.
कर्म.बीज.कला=त्यागे त्व् एतस्मात्_इतर.आत्मनि ।
karma.bIja.kalA=tyAge tu_etasmAt_itara.Atmani |
अविद्यमाने जीवस्य तज्ञैः_विदित.वस्तुभिः ॥७।३।१८॥
avidyamAne jIvasya tajJai:_vidita.vastubhi: ||7|3|18||
.
karma.bIja.kalA=tyAge tu . but abandonment any part of the karma.seed
etasmAt_itara.Atmani . then in another soul
avidyamAne . in the ignorance
jIvasya . of the Living jIva
taj.jJai:_vidita.vastubhi: .. x
*vlm.18. After the germinating seed of action is removed from the mind, the wise man loses the sight of all temporal objects, in his full view of the holy light of God.
*sv.17.18 Thus is the root of action destroyed.
शान्तैः_न गृह्यते किम्चिन् न च संत्यज्यते ऽपि च ।
zAntai:_na gRhyate kimcit_na ca saMtyajyate_api ca |
त्यागादानेन जानन्ति ततः_तैः शान्त.मानसम् ॥७।३।१९॥
tyAgAdAnena jAnanti tata:_tai: zAnta.mAnasam ||7|3|19||
.
zAntai:_na gRhyate kimcit . by the Peaceful nothing whatever is grasped
na ca saMtyajyate_api ca . nor too is it renounced
tyAgAdAnena fuzzy  – adAna/AdAna
jAnanti tatas tai: zAnta.mAnasam . they know from that a peaceful Mind.
*vlm.19. The holy saints never seek to have, nor dare to avoid or leave any employment of their own choice or will; (but they do whatever comes in their way, knowing it as the will of God and must be done). They are therefore said to be of truely saintly souls and minds, who are strangers to the preference or rejection of anything: (lit. to the acceptance or avoidance of a thing).
*sv.19.20 They in whom action has thus ceased are eager neither to renounce nor to possess. They remain established in what is and their actions are spontaneous; in fact, they do nothing.
*jd.19 . zAntai:_na gRhyate kimcit . by the Peaceful nothing whatever is grasped na ca saMtyajyate_api ca . nor too is it renounced tyAgAdAnena fuzzy  – adAna/AdAna jAnanti tatas tai: zAnta.mAnasam . they know from that a peaceful Mind.
आकाश.शून्य.हृदयैः_ज्ञैः_यथास्थितम् आस्यते ।
AkAza.zUnya.hRdayai:_jJai:_yathAsthitam Asyate |
क्रियते च यथा.प्राप्तम् न_अपि_एतैः क्रियते ऽपि च ॥७।३।२०॥
kriyate ca yathA.prAptam na_api_etai: kriyate_api ca ||7|3|20||
.
with the Hearts of the wise as empty as space
yathAsthitam Asyate –
na api etai: .
yet not by them
kriyate api ca –
nor even done.
*vlm.20. Wise men sit silent where they sit and live as they live, with their hearts and minds as vacant as the vacuous sky; they take what they get, and do what is destined to them as they are unconscious of doing them. (The vacant mind without any care or thought, is like a clear mirror the untainted seat of the Holy God).
*sv.19.20 They in whom action has thus ceased are eager neither to renounce nor to possess. They remain established in what is and their actions are spontaneous; in fact, they do nothing.
#as . #As . #Asyate . pr. ps. sg. 3 | ca. pr. ps. sg. 3
*jd.20 . आकाश.शून्य.हृदयैः ज्ञैः With the Hearts of the wise as empty as space यथास्थितम् आस्यते let it be as.it.is क्रियते च यथा.प्राप्तम् and it is done as.it.happens न_अपि एतैः yet not by them क्रियते अपि च nor even done.
प्रवाह.पतितम् सर्वम् स्पन्दते शान्त.मानसम् ।
pravAha.patitam sarvam spandate zAnta.mAnasam |
तेषाम् कर्म.इन्द्रियाणि_एवम् अर्धःसंसुप्त.बालवत् ॥७।३।२१॥
teSAm karma.indriyANi_evam ardha.saMsupta.bAlavat ||7|3|21||
.
pravAha.patitam . fallen in the current
sarvam . everything
spandate . moves/vibrates
zAnta.mAnasam . peaceful.mind
teSAm . of them
karma.indriyANi evam . action.organs thus
ardha.saMsupta.bAlavat . like a child half.asleep.
*sv.21 As objects borne down by a flood move non.volitionally, they work merely with their organs of action.
*vlm.21. As sediments are swept away by the current of the stream, so the saintly and meek minded men are moved to action by a power not their own; they act with their organs of action with as much unconcern, as babes have the movements of their bodies, in their half.sleeping state.
*jd.21 . pravAha.patitam . fallen in the current sarvam . everything spandate . moves/vibrates zAnta.mAnasam . peaceful.mind teSAm . of them karma.indriyANi evam . action.organs thus ardha.saMsupta.bAlavat . like a child half.asleep.
रसे निर्.वासने लब्धे रसा अप्य् अति.तीरसा: ।
rase nir.vAsane labdhe rasA* api_ati.tIrasA: |
न_अन्तर् तिष्ठन्ति न बहिर् अज्ञान.निपुणा इव ॥७।३।२२॥
na_antar_tiSThanti na bahir_ajJAna.nipuNA* iva ||7|3|22||
.
rase nirvAsane labdhe – when the Essence without.Imprint is got
rasA: api_ati.tIrasA: . altho essences are transcendent
na_anta:_tiSThanti – not inside do they take.place
na bahi: . nor outside like those adept in unWisdom.
* jd. rasa has many senses, from the flavors of food to the moods of poetry
to the sap of trees and the blood of Humans
to the Pith or Essence of anything.
Affective Attachment effects an Imprint on *rasa
*vlm.22. As the sweetest things appear unsavoury to those, that are satiate and sated with them; so do the delights of the world, seem disgusting to them, that are delighted with divine joy in themselves; and with which they are so enrapt in their rapture, as to become unconscious of what is passing in and about them like insane people.
कर्मणः_वेदनम् त्यागः स च सिद्धः प्र.बोधतः ।
karmaNa: vedanam tyAga: sa* ca siddha: pra.bodhata: |
अवस्तु न_इतरेन_अर्थः किम् कृतेन_अकृतेन वा ॥७।३।२३॥
avastu na_itarena_artha: kim kRtena_AkRtena vA ||7|3|23||
.
one who abandons the knowledge of karma
who is a realized Adept
is without reality
not otherwise
:
how is anything done or not.done by hir?
*sv. Such an understanding or awakening of intelligence alone is the abandonment of action.
What is the use of 'doing' or of 'desisting'?
अवस्तु नेतारेणार्थः किं कृतेनाकृतेन वा ।। २३
*VA . don’t get it . अवस्तु नेतारेणार्थः
अ.वेदनम् अ.संवेद्यम् यद् अ.वासनम् आसितम् ।
a.vedanam a.saMvedyam yat_a.vAsanam Asitam |
शान्तम् समम् अन्.उल्लेखम् स कर्म.त्याग उच्यते ॥७।३।२४॥
zAntam samam an.ullekham sa* karma.tyAga* ucyate ||7|3|24||
.
a.vedanam – without.knowledge
a.saMvedyam yat – without.conceptuality, which is
a.vAsanam Asitam – without.vAsanA.Imprints seated.dwelling.in
zAntam . at.peace
samam . the Same/Equal
an.ullekham . indescribable
sa karma.tyAga ucyate –
such they.say is abandonment of karma.
.
*vlm.24. An action done without a desire, is an act of unconsciousness; and they are not recognized as our actions, which have no traces of them in our minds. (Hence all involuntary acts and those of insanity, are reckoned as no doings of their doer).
.vwv.2203/24. That is called the renunciation of action which is remaining desireless, without sense.perception, without objects to be known, tranquil, even and without utterance. .vwv.2064 . .. which is remaining desireless without feeling, without objects to be known,, calm ..
*sv.24.25 It is the cessation of the awareness of action and of experience, the giving up of conditioning and thus the attainment of peace and the state of equilibrium that is known by the expression 'abandonment of action'.
अ.पुनःस्मरणम् सम्यक् चिर.विस्मृत=कर्म तत् ।
a.puna:smaraNam samyak cira.vismRta=karma tat |
स्थितम् स्तम्भ.उदर.समम् स कर्म.त्याग उच्यते ॥७।३।२५॥
sthitam stambha.udara.samam sa* karma.tyAga* ucyate ||7|3|25||
.
a=puna:.smaraNam . not.again remembering
samyak_cira.vismRta=karma tat . that together.with the lengthy act of forgetting
sthitam stambha.udara.samam . set like the interior of a post
that is said to be "abandonment karma"
.
*vlm.25. An act which is not remembered, and which is forgotten as if it were buried in oblivion, is as no act of its doer; and this oblivion is equal to the abandonment of action.
*jd.25 . अ=पुनः.स्मरणम् Not.again remembering, सम्यक्_चिर.विस्मृत=कर्म तत् that together.with the lengthy act of forgetting स्थितं स्तम्भ.उदर.समम् set like the interior of a post सः कर्म.त्यागः उच्यते that is called "abandonment karma".
अ.त्यागम् त्यागम् इति ये कुर्वते ते व्यर्थ.बोधिनः ।
a.tyAgam tyAgam iti ye kurvate vyartha.bodhina: |
सा भुङ्क्ते तान् पशून् ज्ञान.कर्म.त्याग.पिशाचिका ॥७।३।२६॥
sA bhuGkte tAn pazUn jJAna.karma.tyAga.pizAcikA ||7|3|26||
.
a.tyAgam . non.abandonment
tyAgam iti . as abandonment
ye kurvan . who do
te vyartha.bodhina: . they are the misrealized
sA bhuGkte tAn pazUn – she eats those beasts
jJAna.karma.tyAga.pizAcikA – the Wisdom.karma.abandoned Cannibaless.
*sv.26 When non.abandonment (or false abandonment) is mistaken for abandonment, the deluded ones who are like ignorant animals are possessed by the goblin of abandonment of activity.
*vlm.26. He who pretends to have abandoned all action, without abandoning (or effacing) them from his mind, is said to be a hypocrite, and is devoured by the monster of his hypocrisy: (of this nature are the false fakirs, who pretend to have renounced the world).
स.मूल.कर्म.संत्यागेन_एव ये शान्तिम् आस्थिताH ।
sa.mUla.karma.saMtyAgena_eva ye zAntim AsthitA: |
न_एव तेषाम् कृतेन_अर्थः_न_अकृतेन_इह कश्चन ॥७।३।२७॥
na_eva teSAm kRtena_artha: na_akRtena_iha ka:cana ||7|3|27||
.
only thru getting it roots&all
casting that karma out
do they settle in peace
:
they do not get their goal by action
nor by inaction anyhow
.
sa.mUla.karma.saMtyAgena_eva ye zAntim AsthitA: na_eva teSAm kRtena_artha: na_a.kRtena_iha ka:cana
.
*vwv.2204/27. For those who are established in peace merely by the complete renunciation of actions along with the roots, there is no advantage by what is done nor anything by what is not done here.
*vlm.27. They who have rooted out the prejudice of actions from their lives, and betaken themselves to the rest and refuge of inaction, are freed from the expectation of reward of whatever they do, as also from the fear of any evil for what they avoid to perform.
स.मूलम् अलम् उद्धृत्य कर्म.बीज.कलाम् इति ।
sa.mUlam alam uddhRtya karma.bIja.kalAm iti |
नित्यम् एक.समाधानाः तज्ज्ञाH_तिष्ठन्ति_अतः सुखम् ॥७।३।२८॥
nityam eka.samAdhAnA: tajjJA:_tiSThanti_ata: sukham ||7|3|28||
.
sa.mUlam alam . completely with the root
uddhRtya karma.bIja.kalAm iti
nityam
eka.samAdhAnA: tajjJA:
tiSThanti ata: sukham . they remain hence happy.
*vlm.28. They who have extirpated the seeds of action, with their roots and germs, from the ground of their minds, have always an undisturbed tranquility to rest upon, and which is attended with a serene delight to those that have made hebitude their habit.
*sv. For they who have rightly understood the truth concerning abandonment of action have nothing whatsoever to do with activity nor with inactivity. They enjoy supreme peace whether they live in their house or in a forest.
प्रवाह.पतिते कार्ये ईषत्.स्पन्दा अ.तन्मयाH ।
pravAha.patite kArye ISat.spandA* a.tanmayA: |
घूर्णमान इव क्षीबा यन्त्र.संचरिता इव ॥७।३।२९॥
ghUrNamAna* iva kSIbA* yantra.saMcaritA* iva ||7|3|29||
.
pravAha.patite kArye ISat.spandA: a.tan.mayA: ghUrNamAna_iva kSIbA: yantra.saMcaritA: iva
.
*vlm.29. The meek are slightly moved in their bodies and minds, by the current of business in which they have fallen; but the reckless are carried onward whirling in the torrent, like drunken sots reclining on the ground, or as anything moved by a machine, (or as the machines of an engine),
मोक्ष.लक्ष्म्या विलासिन्या व्यसन.उपहता इव ।
mokSa.lakSmyA vilAsinyA vyasana.upahatA* iva |
अर्धःसुप्त.प्रबुद्ध.अभा: काम् अप्य् अवनिम् आगताH ॥७।३।३०॥
ardha.supta.prabuddha.abhA: kAm api_avanim AgatA: ||7|3|30||
.
mokSa.lakSmyA: vilAsinyA:
vyasana.upahatA: iva
ardha.supta.prabuddha.abhA: . half sleeping/waking light/appearances
kAm api_avanim AgatA: . .
*vlm.30. Those who are seated in any stage of yoga, and are graced with the calmness of liberation, appear as cheerful as men in a play house, who are half asleep and half.awake over the act in this great theatre of the world.
*sv. For they who have rightly understood the truth concerning abandonment of action have nothing whatsoever to do with activity nor with inactivity. They enjoy supreme peace whether they live in their house or in a forest.
यत् स.मूलम् परित्यक्तम् तत् त्यक्तम् इति कथ्यते ।
yat sa.mUlam parityaktam tat tyaktam iti kathyate |
अ.मूल.काषH_त्यागो यH स शाखाल.वन.उपमः ॥७।३।३१॥
a.mUla.kASa:_tyAga:_ya: sa* zAkhAla.vana.upama: ||7|3|31||
.
yat . what is
sa.mUlam parityaktam – together.with the root cast.off
tat . that is
tyaktam iti kathyate . "abandoned", so it is said
a.mUla.kASa: tyAga: . wo uprooting, abandoning
ya: . who is
sa: . he is
zAkhAla.vana.upama: . .
*vlm.31. That is said to be wholly extirpated, which is drawn out by its roots, or else it is like the destroying of a tree by lopping its branches which will grow again, unless it is uprooted from the ground.
*sv. For they who have rightly understood the truth concerning abandonment of action have nothing whatsoever to do with activity nor with inactivity. They enjoy supreme peace whether they live in their house or in a forest.
#zAkhAla – Calamus sotang, the Wicker Plant used in cane furniture, etc.
अ.कृष्ट.मूल.शाखा.अग्र.लवनः कर्म.पादपः ।
a.kRSTa.mUla.zAkhA.agra.lavana: karma.pAdapa: |
पुनः शाखा.सहस्रेण दुःखाय परि.वर्धते ॥७।३।३२॥
puna: zAkhA.sahasreNa du:khAya pari.vardhate ||7|3|32||
.
akRSTa.mUla.zAkhA.agra.lavana: .
x akRSTa.root.branch.agra.lavana
karma.pAdapa:
puna: zAkhA.sahasreNa . again with a 1000 branches
du:khAya parivardhate . .
*AB. na kRSTam unmUlitam mUlam yatra tathA.vidham zAkhAgra.lavanam yasya ||
*vlm.32. So the tree of acts (the ceremonial code), though lopped off of its branches (of particular rites and ceremonies), will thrive again if it is left to remain, without uprooting it by the ritual (of acháras).
*sv. For they who have rightly understood the truth concerning abandonment of action have nothing whatsoever to do with activity nor with inactivity. They enjoy supreme peace whether they live in their house or in a forest.
अ.वेदन.आत्मना तेन कर्म.त्यागः_अङ्ग सिध्यति ।
a.vedana.AtmanA tena karma.tyAga:_aGga sidhyati |
क्रमेण न_इतरेण_अतः_एतद् अव_आहरन् भव ॥७।३।३३॥
krameNa na_itareNa_ata:_etat_eva_Aharan bhava ||7|3|33||
.
a.vedana.AtmanA tena – by that un.knowing soul karma.tyAga: aGga sidhyati – abandonment action indeed succeeds krameNa na itareNa – w another process atas – hence etad eva Aharan bhava – this.only practising become
.
*vlm.33. It is enough for your abandonment of acts, to remain unconscious of your performance of them; and the other recipes for the same (as given before) will come to you of themselves.
*sv. For they who have rightly understood the truth concerning abandonment of action have nothing whatsoever to do with activity nor with inactivity. They enjoy supreme peace whether they live in their house or in a forest.
.AB. tena prAguktena krameNa_Aharann abhyasyan bhava tiSTha ||7|3|
*jd.33 . a.vedana.AtmanA tena . by that un.knowing soul karma.tyAga: aGga sidhyati . abandonment action indeed succeeds krameNa na itareNa . w another process atas . hence etad eva Aharan bhava . this.only practising become.
ये त्व् एवम् कर्म.संत्यागम् अ.कृत्वा_अन्यत् प्रकुर्वते ।
ye tu_evam karma.saMtyAgam a.kRtvA_anyat_prakurvate |
अत्यागम् त्याग.रूप.आत्म गगनम् मारयन्ति ते ॥७।३।३४॥
atyAgam tyAga.rUpa.Atma gaganam mArayanti te ||7|3|34||
.
ye tu_evam karma.saMtyAgam a.kRtvA . but thus not having done the abandonment of karma
anyat_prakurvate . something.else is.done
a.tyAgam tyAga.rUpa.Atma . non.abandonment with the form and nature of Self
gaganam mArayanti te . they destroy the sky/way
.
*vwv.2206/34. But, those who, not having performed complete renunciation of actions in this manner, accomplish a different non.renunciation consisting of the appearance of renunciation, kill (as it were) the sky.
*vlm.34. Whoever adopts any other method of getting rid of his actions, besides those prescribed herein; his attempts of their abandonment are as null and void, as his striking the air, (in order to divide it). (Out ward abandonment of anything is nothing, unless it is done so from the mind).
*sv. For they who have rightly understood the truth concerning abandonment of action have nothing whatsoever to do with activity nor with inactivity. They enjoy supreme peace whether they live in their house or in a forest.
बोध.आत्मकतया कर्म.त्यागः सम्पद्यते स्वयम् ।
bodha.AtmakatayA karma.tyAga: sampadyate svayam |
दग्ध.बीजा निर्.इच्छ.उच्चैr अ.क्रिया_एव भवेत् क्रिया ॥७।३।३५॥
dagdha.bIjA* nir.iccha.uccai:_a.kriyA_eva bhavet kriyA ||7|3|35||
.
bodha.AtmakatayA karma.tyAga: sampadyate svayam | dagdha.bIjA* nir.iccha.uccai:
a.kriyA_eva bhavet kriyA
.
the state of a realized Selfling
—karma.abandonment—
produces only sterile seeds
&
in such high desirelessness
inActivity becomes Activity
.
*vlm.35. It is the rational abandonment of a thing, that makes its true relinquishmcnt, and whatever is done unwilfully, is like a fried grain or seed, that never vegetates nor brings forth its fruit.
*sv. For they who have rightly understood the truth concerning abandonment of action have nothing whatsoever to do with activity nor with inactivity.
.AB. niricchA jIvanmuktikriyA uccai:_mahArambhApi dagdhabIjetyakriyaiva | na hi mahAn api dagdhatantu: paTAbhAsa: paTo bhavatÎti bhAva: ||7|3|
बुद्धि.इन्द्रिय.ईहितम् कर्म स.फलम् रस.भावनात् ।
buddhi.indriya.Ihitam karma sa.phalam rasa.bhAvanAt |
वेष्टितव्यम् कु.दाम्ना_इव स्पndo 'nyo_निष्.फlo 'ङ्ग.जH ॥७।३।३६॥
veSTitavyam ku.dAmnA_iva spanda:_anya:_niS.phala:_aGga.ja: ||7|3|36||
.
buddhi.indriya.Ihitam . wished by the favulty of Intellect
karma with its fruit sa.phalam
rasa.bhAvanAt
veSTitavyam ku.dAmnA_iva spanda: anya: niSphala:_aGga.ja: x
#dAman
#veSTitavya . to.be."vested"
*vlm.36. But the act that is done with the will and bodily exertion, becomes productive with the moisture of desire; but all other efforts of the body without the will, are entirely fruitless to their actor.
*sv. For they who have rightly understood the truth concerning abandonment of action have nothing whatsoever to do with activity nor with inactivity. They enjoy supreme peace whether they live in their house or in a forest.
कर्म.त्यागे स्थिते बोधाj जीवन्.मुkto वि.वासनः ।
karma.tyAge sthite bodhAt_jIvan.mukta:_vi.vAsana: |
गृहे तिष्ठत्व् अरण्ये वा शाम्यत्व् अभ्येतु वा_उदयम् ॥७।३।३७॥
gRhe tiSThatu_araNye vA zAmyatu_abhyetu vA_udayam ||7|3|37||
.
karma.tyAge sthite . when abandonment.karma is the state
bodhAt . after realization
jIvan.mukta: . Living.Free=
vi.vAsana: . Imprint.free +
gRhe tiSThatu . at.home remain
araNye vA zAmyatu . or in the forest peace
abhyetu vA_udayam . or rise to success.
*vlm.37. After one has got rid of his action, and freed himself from further desire; he becomes liberated for life (Jivan—mukta), whether he may dwell at home or in the woods, and live in poverty or affluence.
.vwv.2207/37. When the desireless one, liberated while living, is established in renunciation of actions on account of knowledge (or becoming awake to the Truth), let him abide in his house or in the forest; let him be extinguished or meet with elevation. (It does not matter.)
*sv. For they who have rightly understood the truth concerning abandonment of action have nothing whatsoever to do with activity nor with inactivity. They enjoy supreme peace whether they live in their house or in a forest.
गेहम् एव_उपशान्तस्य विजनम् दूर.काननम् ।
geham eva_upazAntasya vijanam dUra.kAnanam |
अशान्तस्य_अप्य् अरण्यानि वि.जना स.जना पुरी ॥७।३।३८॥
azAntasya_api_araNyAni vi.janA sa.janA purI ||7|3|38||
.
geham eva_upazAntasya vijanam dUra.kAnanam | azAntasya_api_araNyAni
vi.janA sa.janA purI
.
a person of peace
is at.home in a distant forest solitude
but one not.peaceful
trades forest solitude for a populous city
.
*vwv.2208/38. The house is quite a solitary distant forest, to one who is tranquil. Even forests are (like) a lonely city having living beings, to one who is not tranquil.
*sv.38 To the peaceful a house is like a forest and to the restless even a forest is like a crowded city.
*vlm.38. The contented soul is as solitary at home, as in the midst of the farthest forest; but the discontented mind find the solitary forest, to be as thickly thronged with vexations as the circle of a familyhouse.
परिशान्त.मter ज्ञस्य स्वप्ने 'प्य् अप्राप्त.मानवा ।
parizAnta.mate:_jJasya svapne_api_aprApta.mAnavA |
निर्मला वितता घृदा हृद्य् एव वन.भूमिका ॥७।३।३९॥
nirmalA vitatA ghRdA hRdi_eva vana.bhUmikA ||7|3|39||
.
parizAnta.mate: jJasya . of the peaceful thought of the wise
svapne api . even in dream
a.prApta.mAnavA – she is not.got Human
nirmalA Immaculate
vitatA
hRdyA iva / hRdi eva
this may be a pun
vana.bhUmikA . .
#vanabhUmikA – forest plain/plane .
*vlm.39. The quiet and calmly composed spirit, finds the lonely woodland, where a human being is never to be seen even in a dream, to be as lovely to it as the bosom of a family dwelling.
*sv.39.40 To one who is at peace, the entire world is a peaceful forest.
ज्ञस्य निर्वाण.द्र्श्यस्य निस्पन्द.अर्था नभो.मयी ।
jJasya nirvANa.drzyasya nispanda.arthA nabho.mayI |
शान्त.अशेष.विशेष.अर्था जगद् अव महाटवी ॥७।३।४०॥
zAnta.azeSa.vizeSa.arthA jagat_eva mahATavI ||7|3|40||
.
jJasya nirvANa.drzyasya nispanda.arthA nabhomayI zAnta.azeSa.vizeSa.arthA
jagad eva mahATavI
.
*vlm.40. The wise man who has lost the sight of the visibles, and of the endless particulars abounding in this forest of the world, beholds on every side the silent and motionless sphere of heaven spread all around him.
*sv.39.40 To one who is at peace, the entire world is a peaceful forest.
अनन्त.संकल्पवto हृदय.स्थ.जगत्.स्थितेः ।
ananta.saMkalpavata:_hRdaya.stha.jagat.sthite: |
हृद्य् एव_आवर्तते भूmir अज्ञस्य_अखिल.सागरा ॥७।३।४१॥
hRdi_eva_Avartate bhUmi:_ajJasya_akhila.sAgarA ||7|3|41||
.
ananta.saMkalpavata: hRdaya.stha.jagat.sthite: hRdi_eva Avartate bhUmi:
ajJasya_akhila.sAgarA
.
*vlm.41. The thoughtless ignorant, whose insatiate ambition grasps the whole universe in his heart, rolls over the surface of the earth and all its boisterous seas with as much glee as upon a bed of flowers.
*sv.41.42.43 To one who is restless with a thousand thoughts, it is an ocean of sorrow.
*vlm.43. The wide earth with all her cities and towns, and distant districts and countries, which are so full of mutual strife and broil, appear to the soiled soul of the gross.headed and greedy, as if they are reflected in their fai:_forms in the mirror of their minds; or painted in their bright colours upon the canvas of their hearts. (Worldly men are so infatuated with the world, that they take side of things for fai:_and bright).
*sv.41.42.43 To one who is restless with a thousand thoughts, it is an ocean of sorrow.
जनस्य_अज्ञस्य दीनस्य विविध.द्वन्द्व.संकटा ।
janasya_ajJasya dInasya vividha.dvandva.saMkaTA |
सारम्भा विविधा.अकारा हृद्य् एव ग्राम.मण्डली ॥७।३।४२॥
sArambhA vividhA.akArA hRdi_eva grAma.maNDalI ||7|3|42||
.
janasya ajJasya dInasya vividha.dvandva.saMkaTA sa.arambhA vividhA.akArA
hRdi eva grAma.maNDalI
.
*vlm.42. All these cities and towns, which are so tumultuous with the endless of men, appear to the ignorant and moneyless man as a garden of flowers; where he picks up his worthless penny with as much delight as holy men cull the fragrant blossoms to make their offerings to holy shrines.
*sv.41.42.43 To one who is restless with a thousand thoughts, it is an ocean of sorrow.
विविध.कार्य.विकार.दशामयी
vividha.kArya.vikAra.dazAmayI
स=पुर.पत्तन.मण्डल.पर्वता ।
sa=pura.pattana.maNDala.parvatA |
मुकुर.कोश इव प्रति.बिम्बिता
mukura.koza* iva prati.bimbitA
हृदि भवत्य् अमला मलिने मही ॥७।३।४३॥
hRdi bhavati_amalA maline mahI ||7|3|43||
.
vividha.kArya.vikAra.dazAmayI sa.pura.pattana.maNDala.parvatA mukura.koza iva pratibimbitA hRdi bhavati amalA maline mahI
.
*vlm.43. The wide earth with all her cities and towns, and distant districts and countries, which are so full of mutual strife and broil, appear to the soiled soul of the gross-headed and greedy, as if they are reflected in their fai:_forms in the mirror of their minds; or painted in their bright colours upon the canvas of their hearts. (Worldly men are so infatuated with the world, that they take side of things for fai:_and bright).
*sv.41-42-43 To one who is restless with a thousand thoughts, it is an ocean of sorrow.
.
oॐm
.
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fm7004 3.ja22-23 ON "I"DENTITY AND SELF .z49
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
Jiva Das
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FM.7.3
*ON LETTING.GO*
*RAAMA said—*
अ.वेदनम् वेदनस्य मुनि.इन्द्र क्रियते कथम् ।
a.vedanam vedanasya muni.indra kriyate katham |
na asata: vidyate bhAva: na abhAva: vidyate sata: ||7|3|1||
.
a.vedanam vedanasya muni.indra kriyate katham | na asata: vidyate bhAva: na
abhAva: vidyate sata:
.
*a lack of knowing for the knowing*
*:*
*Lord.muni,* *how's it done?*
*what is* *not.So is known.to.be <http://known.to.be> a
bhAva.state.of.becoming?*
*no non.becoming is* *known.to.be <http://known.to.be> in what.is.So
<http://what.is.So>!*
.
* jd. passages like this may seem tediously annoying
but they are useful exercises in forming Ur concept of <sat> / <tat>
and the difference between bhavati Becoming & asti Being.So (in time &
place)
.
*vlm.1 RÁMA said:.Tell me, O Sage, how it may be possible to convert our
knowledge to ignorance, since it is impossible to make a nothing of
something, as also to make anything out of a nothing.
*sv.1 RAMA asked: Since that which is cannot cease to be and since what is
not cannot exist, how can awareness (experience) be made non.awareness or
non.experience?
न अस*तः* *वि*द्यते भा*व: न* अभा*व: वि*द्यते सतः ।
na asata: vidyate bhAva: na abhAva: vidyate sata: |
यदा तदा एव सु.करम् वेदन=अवेदनम् स्वयम् ॥७।३।०२॥.
yadA tadA eva su.karam vedana=avedanam svayam ||7|3|02||.
.
na asata: . *not of the not.BeingSo *
vidyate bhAva: . *is the becomng known to be *
na a.bhAva: vidyate *. nor is a lack of becoming known to be *
sata: . *of the BeingSo *
yadA tadA eva *. when this is so then too *
sukaram
vedana.a.vedanam svayam
At any time Vedana Understanding and Avedana Misunderstanding are a simple
matter for anyone. ???
*vlm.2. Vasishtha replied:.Verily a nothing or unreality, cannot be
something in reality; nor a real something can become an unreal nothing;
but in any case where both of these (viz. reality as well as unreality of a
thing) are possible, there the cognition and incognition of something, are
both of them equally palpable of themselves. (This is termed a
Chátushkotika Sunsaya or quadruplicate apprehension of something,
consisting, of the reality or unreality of a thing, and the certainty or
uncertainty of its knowledge).
*sv.2 VASISTHA replied: It is true that that which is ceases not and that
which is not does not exist. Experience and non.experience are also that
simple and easy of accomplishment.
एतौ वेदन.शब्द.अर्थौ रज्जु.सर्प.भ्रम.उपमौ ।
etau vedana.zabda.arthau rajju.sarpa.bhrama.upamau |
asatyau uditau viddhi mRga.tRSNa.ambhasA samau ||7|3|03||
.
etau vedana.zabda.arthau rajju.sarpa.bhrama.upamau | asatyau uditau viddhi
mRga.tRSNa.ambhasA samau
.
*like the rope/snake delusion*
*:*
*know them as arisen unrealities*
*the same as a mirage*
*.*
*vlm.3. The two senses of the word knowledge (i.e. its affirmative and
negative senses) are apparent in the instance of "a rope appearing as a
snake": here the knowledge of the rope is certain, but that of the snake is
a mistake or error. And so in the case of a mirage presenting the
appearance of water. (Here the things snake and water prove to be nothing,
and their knowledge as such, is converted to error or want of knowledge).
*sv.3 For the word 'experience' and what is indicated by it are born of
falsehood or delusion. Hence, they give rise to sorrow.
esp. the marriage of a #zUdra woman with a man of a higher caste • the act
प्राणिनां संश्रिताः सदा । त्रिविधा वेदना चैव सर्वसत्त्वेषु दृश्यते ॥
<.tva> n.) ib.; to be known or to be made known. — vedana is derived from
>vid, and refers to rational knowledge, just as cetana derives from >cit,
and refers to intuitive or irrational knowledge. . This Understanding or
Apprehension can be Such or unSuch, So or not.So, true or false, like the
apprehensions of rope and snake: etau vedana.zabdArthau
||7|3|* y7003.003.
*jd.3 – etau vedana.zabda.arthau . *these two word.meanings
*rajju.sarpa.bhrama.upamau
– *like the rope/snake delusion a.*satyau uditau viddhi – *know as arisen
unrealities *mRga.tRSNa.ambhasA samau . *the same as a mirage. *
अबो*ध: *त्व् अनयो: श्रेयान् बो*ध: *दुःखाय च एतयो: ।
abodha: tu anayo: zreyAn bodha: du:khAya ca etayo: |
तस्मात् सद् अव बुद्ध्यस्व मा अस*त् बु*द्ध्यस्व राघव ॥७।३।४॥
tasmAt sat eva buddhyasva mA asat buddhyasva rAghava ||7|3|4||
.
abodha: tu anayo: zreyAn bodha: du:khAya ca etayo: | tasmAt sat eva
buddhyasva
mA asat buddhyasva rAghava
.
*but these*
*are unawakened to riches*
*and** these also*
*are awakened to misery*
*from That / therefore*
*never investigate not.BeingSo*
*Râghava.*
*.*
*vlm.4 It is better therefore to have no knowledge of these false
appearances, whose knowledge tends to our misery only; wherfore know the
true reality alone, and never think of the unreal appearance.
janto: vedana.zabda.artha.bodha: du:kha.kara: para: |
निष्कृत्य ज्ञप्ति.शब्द.अर्थ.बोधम् तिष्ठ यथास्थितम् ॥७।३।०५॥
niSkRtya jJapti.zabda.artha.bodham tiSTha yathAsthitam ||7|3|05||
.
vedana.zabda.artha.bodha: *. *
*one who has realized what the word "knowing" means*
du:kha.kara: *. misery.making *
para:
niSkRtya
jJapti.zabda.artha.bodham *. who has realized *
tiSTha *. remain *
yathAsthitam *– as.is <http://as.is>. *
*vlm.5. The conception of the sense of sensible perceptions, is the cause
of woe of all living beings; therefore it is better to root out the sense
of the perceptibles from the mind, and rely in the knowledge of the
underlying universal soul only. (Taking the particulars in the sense of
individual souls, is the cause of misery only).
*sv.4.5.6. Abandon this awareness of 'experience' and remain established in
the awareness of the highest wisdom. The latter is nirvana.
sarva.avabodha.avasare jJapti.zabda.arthayo: iha |
निर्वाण.उदय इति एव परम् ॐ इति शाम्यताम् ॥७।३।०६॥
nirvANa.udaya* iti eva param OM iti zAmyatAm ||7|3|06||
.
sarva.avabodha.avasare – *when there is full realization *
jJapti.zabda.arthayo: iha *– the word jnapti.Knowing has two senses here + *
nirvANa.udaya iti eva – *as the rise of nirvANa*
param OM iti zAmyatAm – *and then **ॐ the state of Peace*.
*vlm.6. Leaving aside the knowledge of parts, and the sense of your
perception of all sensible objects, know the whole as one infinite soul, in
which you have your rest and nirvána extinction.
*sv.4.5.6. Abandon this awareness of 'experience' and remain established in
the awareness of the highest wisdom. The latter is nirvana.
*jd. #sara . #avasara – an occasion, a seasonable opportunity +
शुभ.अशुभ.आत्म.कर्म स्वम् नाशनीयम् विवेकिना ।
zubha.azubha.Atma.karma svam nAzanIyam vivekinA |
tat na asti iti avabodhena tattva.jJAnena sidhyati ||7|3|07||
.
zubha.azubha.Atma.karma svam nAzanIyam vivekinA | tat na asti iti
avabodhena
tattva.jJAnena sidhyati
.
*his own karmas, pure or impure,*
*should be disabled ("That's not so!") by the vivekin.Discerner*
*and by that understanding he is adept in Thatness.Wisdom*
*. *
*vlm.7. Destroy all your acts of merit and demerit, by the force of your
discrimination; and your knowledge of the evanescence of your deeds, aided
by your knowledge of truth, will cause the consummation of Yoga (Siddhi).
कर्म.मूल.निकाषेण संसारः परि.शाम्यति ।
karma.mUla.nikASeNa saMsAra: pari.zAmyati |
सु.विचारितम् अन्विष्टम् यावत् कर्म न विद्यते ॥७।३।०८॥
.
karma.mUla.nikASeNa saMsAra: parizAmyati su.vicAritam anviSTam yAvat karma
.
#anviSTa —¶mw* . sought, required. —¶jd – "after.wished", sought.after:
suvicAritam anviSTam yAvat karma na vidyate y7003.008 —
*vlm.8. By rooting out the reminiscence of your acts, you put a stop to
their results and your course in the world; and if you succeed to gain the
object of your search (i.e. your spiritual knowledge), by means of your
reason, you have no more any need of your action.
*sv.7.8.9 Good and evil actions cease when it is realised that they do not
exist in reality. Hence, one should enquire into the root of action till
that root is destroyed.
cit.rUpa: bilva.majjAnta: citta.saMjJAm yat Atmani |
करोति त*त् य*था बिल्वान् न स्वल्पम् अपि भिद्यते ॥७।३।०९॥
karoti tat yathA bilvAn na svalpam api bhidyate ||7|3|09||
.
cid.rUpa:
*Conscious Form *
bilva.majjAnta:
citta.saMjJAm
yat Atmani *what in self *
karoti tat *is doing that *
yathA bilvAn
na svalpam api bhidyate *. . *
*vlm.9. The divine intellect, like the Belfruit, forms within itself its
pith and seeds (of future worlds), which lie hid in it, and never burst out
of its bosom. (So all things are contained in divine mind).
*sv.7.8.9 Good and evil actions cease when it is realised that they do not
exist in reality. Hence, one should enquire into the root of action till
that root is destroyed.
na yathA saMniveza.anta: saMniveza: tata: pRthak |
तथा न*भःअ*र्थ.आदि पृथ*क् न* परस्मा*त् म*ना*क्.अ*पि ॥७।३।१०॥
tathA nabha:artha.Adi pRthak na parasmAt manAk.api ||7|3|10||
.
na yathA saMniveza.anta:
saMnivezas.rata: pRthak
na parasmAn manAg*.api* *. . *
*sv.10.11 For just as everything that springs from the earth is
non.different from the earth, even so all that arises out of consciousness
is non.different from consciousness.
*vlm.10. As a thing contained in its container, is not separate from the
containing receptacle, so all things that lie in the womb of space, are
included in the infinite space of the universal soul (or the divine mind)
which encompasses the endless vacuity in it.
yat eva ambha: tat eva antar.dravatvam a.pRthak yathA |
चित्त्वम् एवम् तथा चित्तम् त*त् रू*पत्वात् त*त्.अ*र्थयो: ॥७।३।११॥
cittvam evam tathA cittam tat rUpatvAt tat.arthayo: ||7|3|11||
.
yat eva ambhas *. as what is merely water *
tad eva antar.dravatvam a.pRthag yathA *. *
*that also is not different from its essential flow *
cittvam evam tathA cittam *. thus too **citta.Affection is its conscious
flow*
tad rUpatvAt tad.arthayo: *. . *
#citta
#cittva
*vlm.11. And as the property of fluidity, is never distinct from the nature
of liquids; so the thoughts (of all created things), are never apart from
the thinking principle of the Divine mind. (The words Chittam and Chittwam,
and their meanings of the thought and mind, appertain to their common root
the chit or intellect with which they are alike in sound and sense).
yathA dravatvam payasi yathA Aloka: ca tejasi |
तथा ब्रह्मा*णि अ*.त*त्.भा*वम् चित्त्वम् चित्तम् च विद्यते ॥७।३।१२॥.
tathA brahmANi a.tat.bhAvam cittvam cittam ca vidyate ||7|3|12||.
.
yathA dravatvam payasi . *like fluidity in water *
yathA Aloka: ca tejasi . *like light in fire *
tathA brahmANi a.tad.bhAvam
cittvam cittam ca vidyate *. . *
*vlm.12. Again as fluidity is the inseparable property of water, and light
is that of fire; so the thoughts and thinking, inhere intrinsically in the
nature of the Divine Intellect, and not as its separable qualities.
*sv.12 Liquidity is non.different from liquid; in the same way, in Brahman
there is no division even between the mind and consciousness.
चेतनम् कर्म तत् स्व.अन्तर्.निर्मूलम् भ्रम.यक्षवत् ।
cetanam karma tat sva.antar.nirmUlam bhrama.yakSavat |
udeti ahetukam tat cet na uditam tat na vidyate ||7|3|13||
.
cetana.*Affectivity*m
karma
tat svAntar *that in self *
nirmUlam *wo a root *
bhrama.yakSavat *– like a delusive ghost *
udeti a.hetukam *arising causelessly *
tat cet *that if *
na uditam *not arisen *
tat na vidyate – *that is not known.to.be <http://known.to.be>*
.
*vlm.13. Intellection is the action of the intellect, and its privation
gives rise to the chimeras: of error in the mind; there is no other cause
of error, nor does it last unless it rises in absence of reason.
*sv.13.14 The activity known as awareness arises without a cause in that
consciousness; hence it is as good as non.existent, being non.different
from consciousness.
cetanam karma tat ca etat bhAti spanda* iva anila: |
अ.हेतुकम् यद् आत्मा एत*त् ब*हिर् अन्तर् च सार्धःधीः ॥७।३।१४॥
a.hetukam yat AtmA etat bahir antar ca sArdha.dhI: ||7|3|14||
.
cetanam karma tat ca etat bhAti spanda iva anila: a.hetukam yat AtmA etat
bahi: anta: ca sArdha.dhI:
.
*vlm.14. Intellection is the action of the intellect, as fluctuation is
that of the wind; and it is by means of their respective actions, that we
have our perceptions of them. But when the soul ceases from action, then
both of these (viz: our intellection and perceptions) are at a utter stop
within and without us. (i.e. The soul is the prime mover of our inward and
outward senses).
*sv.13.14 The activity known as awareness arises without a cause in that
consciousness; hence it is as good as non.existent, being non.different
from consciousness.
*VA. as (karma) has no cause, there is no difference in Atman/Consciousness
outside (in waking) and inside (sleep and deep sleep)
vistAra: karmaNAm deha: sohaMtA.AtmA sa.saMsRti: |
अ.चेतना.अन्.अहंत्वेन शाम्यत्य् अ.स्पन्द.वातवत् ॥७।३।१५॥
.
vistAra: karmaNAm deha: sohaMtA AtmA sa.saMsRti: a.cetanA=an.ahaMtvena zAmyati
a.spanda=vAtavat
.
*vlm.15. The body is the field and scope of our actions, and our egoism
spreads itself over the world; but our insensibility and want of egoism,
tend to put away the world from us as want of force puts down the breeze.
*sv.15.16 Action is rooted in the body which is rooted in the egosense. If
the apprehension of the egosense is abandoned, it ceases.
#vistAra
a.cetanAt ananta.atmA bhUtvA jJa: api upala.upama: |
संसार.मूल.कषणम् कुरु क्रीड.मुख.अग्रवत् ॥७।३।१६॥
saMsAra.mUla.kaSaNam kuru krIDa.mukha.agravat ||7|3|16||
.
a.cetanAt
ananta.atmA
saMsAra.mUla.kaSaNam
kuru
krIDa.mukha.agravat *. . *
*vlm.16. Insensibility of the body and mind, renders the intelligent soul,
as dull as a stone; therefore root out the world from thy mind, as a boar
uproots a plant with its tusk; (by means of your insensibility of it, and
the full sense of God alone in thee).
*sv.15.16 Action is rooted in the body which is rooted in the egosense. If
the apprehension of the egosense is abandoned, it ceases.
कष् #kaS . to rub . कष् #kaSa . scraping, rubbing. #nikaSa: . the jeweler's
touchstone, used to test the purity of gold •
http://en.wikipedia.org/wiki/Touchstone
. mana: prayAti nairmalyam nikaSeNa iva kAJcanam* ||7|3|* y6081.040. •• #
*kaSaNa.* . (ifc.) rubbing one's self on, adapting one's self to BhP.x,90,49
karma.bIja.kalA.koza=tyAga* evam kRta: bhavet |
न अन्यथा राघव अ*न्तः* ते शान्तम् अस्तु सदा स्थितम् ॥७।३।१७॥
na anyathA rAghava anta: te zAntam astu sadA sthitam ||7|3|17||
.
karma.bIja.kalA.koza=tyAga *. in abandonment the karma.seed with its
constituent traces *
evam kRta: bhavet *. so it should be done *
na anyathA *. not otherwise *
*rAghava *
anta: te zAntam *. at pece within, you *
astu sadA sthitam *. should ever be in that state. *
*vlm.17. In this way only, O Ráma, you can get rid of the seed vessel of
action in your mind; and there is no other means of enjoying the lasting
peace of your soul besides this.
*sv.17.18 Thus is the root of action destroyed.
diameter • (personified as a daughter of *kardama and wife of *marIci) • a
division of time • (in prosody) a syllabic instant • a term for the seven
substrata of the elements or *dhAtus of the human body (viz. flesh, blood,
fat, phlegm, urine, bile, and semen • an atom • (with *pAzupatas) the
elements of the gross or material world.
its constituent traces *evam kRta: bhavet *. so it should be done *na
anyathA *. not otherwise rAghava *anta: te zAntam *. at peace within, you *astu
sadA sthitam *. should ever be in that state. *
कर्म.बीज.कला=त्यागे त्व् एतस्मा*त्* *इ*तर.आत्मनि ।
karma.bIja.kalA=tyAge tu etasmAt itara.Atmani |
अविद्यमाने जीवस्य त*ज्ञैः* *वि*दित.वस्तुभिः ॥७।३।१८॥
avidyamAne jIvasya tajJai: vidita.vastubhi: ||7|3|18||
.
karma.bIja.kalA=tyAge tu . *but abandonment any part of the karma.seed*
etasmAt itara*.Atm*ani . *then in another soul*
avidyamAne . *in the ignorance*
jIvasya . *of the Living jIva *
taj.jJai*: *vidita.vastubhi: .. *x*
*vlm.18. After the germinating seed of action is removed from the mind, the
wise man loses the sight of all temporal objects, in his full view of the
holy light of God.
*sv.17.18 Thus is the root of action destroyed.
zAntai: na gRhyate kimcit na ca saMtyajyate api ca |
त्यागादानेन जानन्ति त*तः* *तैः* शान्त.मानसम् ॥७।३।१९॥
tyAgAdAnena jAnanti tata: tai: zAnta.mAnasam ||7|3|19||
.
zAntai*: *na gRhyate *kim*cit *. by the Peaceful nothing whatever is
grasped *
na ca saMtyajyate api ca *. nor too is it renounced *
tyAgAdAnena *fuzzy AA* – adAna/AdAna
jAnanti tatas tai: zAnta.mAnasam *. they know from that a peaceful Mind. *
*vlm.19. The holy saints never seek to have, nor dare to avoid or leave any
employment of their own choice or will; (but they do whatever comes in
their way, knowing it as the will of God and must be done). They are
therefore said to be of truely saintly souls and minds, who are strangers
to the preference or rejection of anything: (lit. to the acceptance or
avoidance of a thing).
*sv.19.20 They in whom action has thus ceased are eager neither to renounce
nor to possess. They remain established in what is and their actions are
spontaneous; in fact, they do nothing.
is grasped *na ca saMtyajyate api ca *. nor too is it renounced *tyAgAdAnena
*fuzzy AA* – adAna/AdAna jAnanti tatas tai: zAnta.mAnasam *. they know from
AkAza.zUnya.hRdayai: jJai: yathAsthitam Asyate |
क्रियते च यथा.प्राप्तम् न अपि एतैः क्रियते ऽपि च ॥७।३।२०॥
kriyate ca yathA.prAptam na api etai: kriyate api ca ||7|3|20||
.
*with the Hearts of the wise as empty as space *
yathAsthitam Asyate –
*let it be as.it.is <http://as.it.is> *
kriyate ca yathA.prAptam
*and it is done as.it.happens *
na api etai: .
*yet not by them *
kriyate api ca –
*nor even done.*
*vlm.20. Wise men sit silent where they sit and live as they live, with
their hearts and minds as vacant as the vacuous sky; they take what they
get, and do what is destined to them as they are unconscious of doing them.
(The vacant mind without any care or thought, is like a clear mirror the
untainted seat of the Holy God).
*sv.19.20 They in whom action has thus ceased are eager neither to renounce
nor to possess. They remain established in what is and their actions are
spontaneous; in fact, they do nothing.
*jd.20 . आकाश.शून्य.हृदयैः ज्ञैः With the Hearts of the wise as empty as
space यथास्थितम् आस्यते let it be as.it.is क्रियते च यथा.प्राप्तम् and it
प्रवाह.पतितम् सर्वम् स्पन्दते शान्त.मानसम् ।
pravAha.patitam sarvam spandate zAnta.mAnasam |
teSAm karma.indriyANi evam ardha.saMsupta.bAlavat* ||7|3|*21||
.
pravAha.patitam *. fallen in the current *
sarvam *. everything *
spandate *. moves/vibrates *
zAnta.mAnasam *. peaceful.mind *
teSAm *. of them *
karma.indriyANi evam *. action.organs thus *
ardha.saMsupta.bAlavat . *like a child half.asleep. *
*sv.21 As objects borne down by a flood move non.volitionally, they work
merely with their organs of action.
*vlm.21. As sediments are swept away by the current of the stream, so the
saintly and meek minded men are moved to action by a power not their own;
they act with their organs of action with as much unconcern, as babes have
the movements of their bodies, in their half.sleeping state.
everything *spandate
*. moves/vibrates *zAnta.mAnasam *. peaceful.mind *teSAm *. of them
*karma.indriyANi
evam *. action.organs thus *ardha.saMsupta.bAlavat . *like a child
half.asleep. *
रसे निर्.वासने लब्धे रसा अप्य् अति.तीरसा: ।
न अन्तर् तिष्ठन्ति न बहिर् अज्ञान.निपुणा इव ॥७।३।२२॥
na antar tiSThanti na bahir ajJAna.nipuNA* iva ||7|3|22||
.
rase nirvAsane labdhe *– when the Essence without.Imprint is got *
rasA: api ati.tIrasA: *. altho essences are transcendent *
na anta: tiSThanti *– not inside do they take.place *
na bahi: . *nor outside like those **adept in unWisdom. *
* jd. rasa has many senses, from the flavors of food to the moods of poetry
to the sap of trees and the blood of Humans
to the Pith or Essence of anything.
Affective Attachment effects an Imprint on *rasa
*vlm.22. As the sweetest things appear unsavoury to those, that are satiate
and sated with them; so do the delights of the world, seem disgusting to
them, that are delighted with divine joy in themselves; and with which they
are so enrapt in their rapture, as to become unconscious of what is passing
in and about them like insane people.
karmaNa: vedanam tyAga: sa* ca siddha: pra.bodhata: |
avastu na itarena artha: kim kRtena AkRtena vA ||7|3|23||
.
*one who abandons the knowledge of karma*
*who is a realized Adept*
*is without reality*
*not otherwise*
*: *
*how is anything done or not.done by hir? *
*sv. Such an understanding or awakening of intelligence alone is the
abandonment of action.
What is the use of 'doing' or of 'desisting'?
अवस्तु नेतारेणार्थः किं कृतेनाकृतेन वा ।। २३
*VA . don’t get it . अवस्तु नेतारेणार्थः
अ.वेदनम् अ.संवेद्यम् यद् अ.वासनम् आसितम् ।
शान्तम् समम् अन्.उल्लेखम् स कर्म.त्याग उच्यते ॥७।३।२४॥
zAntam samam an.ullekham sa* karma.tyAga* ucyate ||7|3|24||
.
a.saMvedyam yat *– without.conceptuality, which is *
a.vAsanam Asitam *– without.vAsanA.Imprints seated.dwelling.in
<http://seated.dwelling.in> *
zAntam . *at.peace*
samam . *the Same/Equal*
an.ullekham *. indescribable *
sa karma.tyAga ucyate *– *
*such they.say is abandonment of karma. *
.
*vlm.24. An action done without a desire, is an act of unconsciousness; and
they are not recognized as our actions, which have no traces of them in our
minds. (Hence all involuntary acts and those of insanity, are reckoned as
no doings of their doer).
.vwv.2203/24. That is called the renunciation of action which is remaining
desireless, without sense.perception, without objects to be known,
tranquil, even and without utterance. .vwv.2064 . .. which is remaining
*sv.24.25 It is the cessation of the awareness of action and of experience,
the giving up of conditioning and thus the attainment of peace and the
state of equilibrium that is known by the expression 'abandonment of
action'.
अ.पुनःस्मरणम् सम्यक् चिर.विस्मृत=कर्म तत् ।
a.puna:smaraNam samyak cira.vismRta=karma tat |
स्थितम् स्तम्भ.उदर.समम् स कर्म.त्याग उच्यते ॥७।३।२५॥
sthitam stambha.udara.samam sa* karma.tyAga* ucyate ||7|3|25||
.
samyak cira.vismRta=karma tat . *that together.with the lengthy act of
forgetting *
sthitam stambha.udara.samam . *set like the interior of a post*
*that is said to be "abandonment karma"*
*.*
*vlm.25. An act which is not remembered, and which is forgotten as if it
were buried in oblivion, is as no act of its doer; and this oblivion is
equal to the abandonment of action.
like the interior of a post सः कर्म.त्यागः उच्यते that is called "
अ.त्यागम् त्यागम् इति ये कुर्वते ते व्यर्थ.बोधिनः ।
a.tyAgam tyAgam iti ye kurvate vyartha.bodhina: |
सा भुङ्क्ते तान् पशून् ज्ञान.कर्म.त्याग.पिशाचिका ॥७।३।२६॥
sA bhuGkte tAn pazUn jJAna.karma.tyAga.pizAcikA ||7|3|26||
.
tyAgam iti *. as abandonment *
ye kurvan *. who do *
te vyartha.bodhina: *. they are the misrealized *
sA bhuGkte tAn pazUn *– she eats those beasts *
jJAna.karma.tyAga.pizAcikA *– the Wisdom.karma.abandoned Cannibaless. *
*sv.26 When non.abandonment (or false abandonment) is mistaken for
abandonment, the deluded ones who are like ignorant animals are possessed
by the goblin of abandonment of activity.
*vlm.26. He who pretends to have abandoned all action, without abandoning
(or effacing) them from his mind, is said to be a hypocrite, and is
devoured by the monster of his hypocrisy: (of this nature are the false
fakirs, who pretend to have renounced the world).
sa.mUla.karma.saMtyAgena eva ye zAntim AsthitA: |
न एव तेषाम् कृतेन अ*र्थः* *न* अकृतेन इह कश्चन ॥७।३।२७॥
na eva teSAm kRtena artha: na akRtena iha ka:cana ||7|3|27||
.
*only thru getting it roots&all *
*casting that karma out *
*do they settle in peace*
*: *
*they do not get their goal by action*
*nor by inaction anyhow*
*.*
sa.mUla.karma.saMtyAgena eva ye zAntim AsthitA: na eva teSAm kRtena artha:
na a.kRtena iha ka:cana
.
*vwv.2204/27. For those who are established in peace merely by the complete
renunciation of actions along with the roots, there is no advantage by what
is done nor anything by what is not done here.
*vlm.27. They who have rooted out the prejudice of actions from their
lives, and betaken themselves to the rest and refuge of inaction, are freed
from the expectation of reward of whatever they do, as also from the fear
of any evil for what they avoid to perform.
स.मूलम् अलम् उद्धृत्य कर्म.बीज.कलाम् इति ।
sa.mUlam alam uddhRtya karma.bIja.kalAm iti |
nityam eka.samAdhAnA: tajjJA: tiSThanti ata: sukham ||7|3|28||
.
sa.mUlam alam *. completely with the root *
uddhRtya karma.bIja.kalAm iti
nityam
eka.samAdhAnA: tajjJA:
*vlm.28. They who have extirpated the seeds of action, with their roots and
germs, from the ground of their minds, have always an undisturbed
tranquility to rest upon, and which is attended with a serene delight to
those that have made hebitude their habit.
*sv. For they who have rightly understood the truth concerning abandonment
of action have nothing whatsoever to do with activity nor with inactivity.
They enjoy supreme peace whether they live in their house or in a forest.
pravAha.patite kArye ISat.spandA* a.tanmayA: |
घूर्णमान इव क्षीबा यन्त्र.संचरिता इव ॥७।३।२९॥
ghUrNamAna* iva kSIbA* yantra.saMcaritA* iva ||7|3|29||
.
.
*vlm.29. The meek are slightly moved in their bodies and minds, by the
current of business in which they have fallen; but the reckless are carried
onward whirling in the torrent, like drunken sots reclining on the ground,
or as anything moved by a machine, (or as the machines of an engine),
मोक्ष.लक्ष्म्या विलासिन्या व्यसन.उपहता इव ।
mokSa.lakSmyA vilAsinyA vyasana.upahatA* iva |
ardha.supta.prabuddha.abhA: kAm api avanim AgatA: ||7|3|30||
.
mokSa.lakSmyA: vilAsinyA:
vyasana.upahatA: iva
kAm api avanim AgatA: *. . *
*vlm.30. Those who are seated in any stage of yoga, and are graced with the
calmness of liberation, appear as cheerful as men in a play house, who are
half asleep and half.awake over the act in this great theatre of the world.
*sv. For they who have rightly understood the truth concerning abandonment
of action have nothing whatsoever to do with activity nor with inactivity.
They enjoy supreme peace whether they live in their house or in a forest.
यत् स.मूलम् परित्यक्तम् तत् त्यक्तम् इति कथ्यते ।
yat sa.mUlam parityaktam tat tyaktam iti kathyate |
a.mUla.kASa: tyAga: ya: sa* zAkhAla.vana.upama: ||7|3|31||
.
yat *. what is *
sa.mUlam parityaktam *– together.with the root cast.off *
tat *. that is *
tyaktam iti kathyate *. "abandoned", so it is said *
a.mUla.kASa: tyAga: *. wo uprooting, abandoning *
ya: *. who is *
sa: *. he is *
zAkhAla.vana.upama: *. . *
*vlm.31. That is said to be wholly extirpated, which is drawn out by its
roots, or else it is like the destroying of a tree by lopping its branches
which will grow again, unless it is uprooted from the ground.
*sv. For they who have rightly understood the truth concerning abandonment
of action have nothing whatsoever to do with activity nor with inactivity.
They enjoy supreme peace whether they live in their house or in a forest.
अ.कृष्ट.मूल.शाखा.अग्र.लवनः कर्म.पादपः ।
a.kRSTa.mUla.zAkhA.agra.lavana: karma.pAdapa: |
पुनः शाखा.सहस्रेण दुःखाय परि.वर्धते ॥७।३।३२॥
puna: zAkhA.sahasreNa du:khAya pari.vardhate ||7|3|32||
.
*x* akRSTa.*root*.*branch*.agra.lavana
karma.pAdapa:
puna: zAkhA.sahasreNa *. again with a 1000 branches *
du:khAya parivardhate *. . *
*AB. na kRSTam unmUlitam mUlam yatra tathA.vidham zAkhAgra.lavanam yasya ||
*vlm.32. So the tree of acts (the ceremonial code), though lopped off of
its branches (of particular rites and ceremonies), will thrive again if it
is left to remain, without uprooting it by the ritual (of acháras).
*sv. For they who have rightly understood the truth concerning abandonment
of action have nothing whatsoever to do with activity nor with inactivity.
They enjoy supreme peace whether they live in their house or in a forest.
a.vedana.AtmanA tena karma.tyAga: aGga sidhyati |
क्रमेण न इतरेण अ*तः* *ए*तद् अव आहरन् भव ॥७।३।३३॥
krameNa na itareNa ata: etat eva Aharan bhava* ||7|3|*33||
.
a.vedana*.Atm*anA tena – *by that un.knowing soul* karma.tyAga: aGga
sidhyati *– abandonment action indeed succeeds *krameNa na itareNa *– w
another process *atas *– hence *etad eva Aharan bhava *– this.only
practising become*
*. *
*vlm.33. It is enough for your abandonment of acts, to remain unconscious
of your performance of them; and the other recipes for the same (as given
before) will come to you of themselves.
*sv. For they who have rightly understood the truth concerning abandonment
of action have nothing whatsoever to do with activity nor with inactivity.
They enjoy supreme peace whether they live in their house or in a forest.
*jd.33 . a.vedana*.Atm*anA tena . *by that un.knowing soul* karma.tyAga:
aGga sidhyati *. abandonment action indeed succeeds *krameNa na itareNa *.
w another process *atas *. hence *etad eva Aharan bhava *. this.only
practising become. *
ये त्व् एवम् कर्म.संत्यागम् अ.कृत्वा अन्यत् प्रकुर्वते ।
ye tu evam karma.saMtyAgam a.kRtvA anyat prakurvate |
अत्यागम् त्याग.रूप.आत्म गगनम् मारयन्ति ते ॥७।३।३४॥
atyAgam tyAga.rUpa.Atma gaganam mArayanti te ||7|3|34||
.
abandonment of karma*
anyat prakurvate . *something.else is.done*
a.tyAgam tyAga.rUpa*.Atm*a . *non.abandonment with the form and nature of
Self *
gaganam mArayanti te . *they destroy the sky/way*
*.*
*vwv.2206/34. But, those who, not having performed complete renunciation of
actions in this manner, accomplish a different non.renunciation consisting
of the appearance of renunciation, kill (as it were) the sky.
*vlm.34. Whoever adopts any other method of getting rid of his actions,
besides those prescribed herein; his attempts of their abandonment are as
null and void, as his striking the air, (in order to divide it). (Out ward
abandonment of anything is nothing, unless it is done so from the mind).
*sv. For they who have rightly understood the truth concerning abandonment
of action have nothing whatsoever to do with activity nor with inactivity.
They enjoy supreme peace whether they live in their house or in a forest.
बोध.आत्मकतया कर्म.त्यागः सम्पद्यते स्वयम् ।
bodha.AtmakatayA karma.tyAga: sampadyate svayam |
dagdha.bIjA* nir.iccha.uccai: a.kriyA eva bhavet kriyA ||7|3|35||
.
bodha.AtmakatayA karma.tyAga: sampadyate svayam | dagdha.bIjA*
nir.iccha.uccai:
.
*the state of a realized Selfling*
*—karma.abandonment**—*
*produces only sterile seeds*
*&*
*in such high desirelessness*
*inActivity becomes Activity*
*.*
*vlm.35. It is the rational abandonment of a thing, that makes its true
relinquishmcnt, and whatever is done unwilfully, is like a fried grain or
seed, that never vegetates nor brings forth its fruit.
*sv. For they who have rightly understood the truth concerning abandonment
of action have nothing whatsoever to do with activity nor with inactivity.
na hi mahAn api dagdhatantu: paTAbhAsa: paTo bhavatÎti bhAva:* ||7|3|*
बुद्धि.इन्द्रिय.ईहितम् कर्म स.फलम् रस.भावनात् ।
buddhi.indriya.Ihitam karma sa.phalam rasa.bhAvanAt |
veSTitavyam ku.dAmnA iva spanda: anya: niS.phala: aGga.ja:* ||7|3|*36||
.
buddhi.indriya*.I*hitam . *wished by the favulty of Intellect *
*karma with its fruit *sa.phalam
rasa.bhAvanAt
veSTitavyam ku.dAmnA iva spanda: anya: niSphala: aGga.ja: x
#dAman
#veSTitavya . to.be."vested"
*vlm.36. But the act that is done with the will and bodily exertion,
becomes productive with the moisture of desire; but all other efforts of
the body without the will, are entirely fruitless to their actor.
*sv. For they who have rightly understood the truth concerning abandonment
of action have nothing whatsoever to do with activity nor with inactivity.
They enjoy supreme peace whether they live in their house or in a forest.
karma.tyAge sthite bodhAt jIvan.mukta: vi.vAsana: |
गृहे तिष्ठत्व् अरण्ये वा शाम्यत्व् अभ्येतु वा उदयम् ॥७।३।३७॥
gRhe tiSThatu araNye vA zAmyatu abhyetu vA udayam ||7|3|37||
.
karma.tyAge sthite . *when abandonment.karma is the state*
bodhAt . *after realization*
jIvan.mukta: . *Living.Free= *
vi.vAsana: *. Imprint.free + *
gRhe tiSThatu . *at.home remain*
araNye vA zAmyatu . *or in the forest peace*
abhyetu vA udayam . *or rise to success*.
*vlm.37. After one has got rid of his action, and freed himself from
further desire; he becomes liberated for life (Jivan—mukta), whether he may
dwell at home or in the woods, and live in poverty or affluence.
.vwv.2207/37. When the desireless one, liberated while living, is
established in renunciation of actions on account of knowledge (or becoming
awake to the Truth), let him abide in his house or in the forest; let him
be extinguished or meet with elevation. (It does not matter.)
*sv. For they who have rightly understood the truth concerning abandonment
of action have nothing whatsoever to do with activity nor with inactivity.
They enjoy supreme peace whether they live in their house or in a forest.
geham eva upazAntasya vijanam dUra.kAnanam |
अशान्तस्य अप्य् अरण्यानि वि.जना स.जना पुरी ॥७।३।३८॥
azAntasya api araNyAni vi.janA sa.janA purI ||7|3|38||
.
geham eva upazAntasya vijanam dUra.kAnanam | azAntasya api araNyAni
vi.janA sa.janA purI
.
*a person of peace *
*is at.home in a distant forest solitude*
*but one not.peaceful*
*trades forest solitude for a populous city*
*. *
*vwv.2208/38. The house is quite a solitary distant forest, to one who is
tranquil. Even forests are (like) a lonely city having living beings, to
one who is not tranquil.
*sv.38 To the peaceful a house is like a forest and to the restless even a
forest is like a crowded city.
*vlm.38. The contented soul is as solitary at home, as in the midst of the
farthest forest; but the discontented mind find the solitary forest, to be
as thickly thronged with vexations as the circle of a familyhouse.
parizAnta.mate: jJasya svapne api aprApta.mAnavA |
निर्मला वितता घृदा हृद्य् एव वन.भूमिका ॥७।३।३९॥
.
parizAnta.mate*: *jJasya . o*f the peaceful thought of the wise*
svapne api . *even in dream*
a.prApta.mAnavA – she is *not.got Human*
nirmalA *Immaculate *
vitatA
hRdyA iva / hRdi eva
vana.bhUmikA *. . *
#vanabhUmikA – forest plain/plane .
*vlm.39. The quiet and calmly composed spirit, finds the lonely woodland,
where a human being is never to be seen even in a dream, to be as lovely to
it as the bosom of a family dwelling.
*sv.39.40 To one who is at peace, the entire world is a peaceful forest.
ज्ञस्य निर्वाण.द्र्श्यस्य निस्पन्द.अर्था नभो.मयी ।
jJasya nirvANa.drzyasya nispanda.arthA nabho.mayI |
शान्त.अशेष.विशेष.अर्था जगद् अव महाटवी ॥७।३।४०॥
.
jJasya nirvANa.drzyasya nispanda.arthA nabhomayI zAnta.azeSa.vizeSa.arthA
jagad eva mahATavI
.
*vlm.40. The wise man who has lost the sight of the visibles, and of the
endless particulars abounding in this forest of the world, beholds on every
side the silent and motionless sphere of heaven spread all around him.
*sv.39.40 To one who is at peace, the entire world is a peaceful forest.
अनन्त.संकल्पवto हृदय.स्थ.जगत्.स्थितेः ।
हृद्य् एव आवर्तते भूmir अज्ञस्य अखिल.सागरा ॥७।३।४१॥
hRdi eva Avartate bhUmi: ajJasya akhila.sAgarA ||7|3|41||
.
ananta.saMkalpavata: hRdaya.stha.jagat.sthite: hRdi eva Avartate bhUmi:
ajJasya akhila.sAgarA
.
*vlm.41. The thoughtless ignorant, whose insatiate ambition grasps the
whole universe in his heart, rolls over the surface of the earth and all
its boisterous seas with as much glee as upon a bed of flowers.
*sv.41.42.43 To one who is restless with a thousand thoughts, it is an
ocean of sorrow.
*vlm.43. The wide earth with all her cities and towns, and distant
districts and countries, which are so full of mutual strife and broil,
appear to the soiled soul of the gross.headed and greedy, as if they are
*sv.41.42.43 To one who is restless with a thousand thoughts, it is an
ocean of sorrow.
janasya ajJasya dInasya vividha.dvandva.saMkaTA |
सारम्भा विविधा.अकारा हृद्य् एव ग्राम.मण्डली ॥७।३।४२॥
.
janasya ajJasya dInasya vividha.dvandva.saMkaTA sa.arambhA vividhA.akArA
hRdi eva grAma.maNDalI
.
*vlm.42. All these cities and towns, which are so tumultuous with the
endless of men, appear to the ignorant and moneyless man as a garden of
flowers; where he picks up his worthless penny with as much delight as holy
men cull the fragrant blossoms to make their offerings to holy shrines.
*sv.41.42.43 To one who is restless with a thousand thoughts, it is an
ocean of sorrow.
vividha.kArya.vikAra.dazAmayI
सपुरपत्तनमण्डलपर्वता ।
sa=pura.pattana.maNDala.parvatA |
मुकुरकोश इव प्रतिबिम्बिता
mukura.koza* iva pratibimbitA
हृदि भवत्यमला मलिने मही ॥७।३।४३॥
hRdi bhavati amalA maline mahI ||7|3|43||
.
vividha.*various/diverse*.kArya.*duty/effect/purpose*.vikAra
*.change.disorder*.dazA.*life.stage*.maya.*made*.I sa.*with*.pura.*city*
.pattana.*town*.maNDala.*sphere/domain*.parvata*.mountain*.a mukura.*mirror*
.koza.*sheath* iva.*like/as.if* pratibimbita.*reflected*.a hRt.*heart*.i
bhav.*becoming*.ati amala.*faultless/stainless*.a malina.*dirty/
impure\dark/gray/black\meanness/fault*.i mahI.*Earth*
.
*vlm.43. The wide earth with all her cities and towns, and distant
districts and countries, which are so full of mutual strife and broil,
*sv.41.42.43 To one who is restless with a thousand thoughts, it is an
ocean of sorrow.
*o**ॐm*
.
DN7003 ON LETTING.GO 3.JA20.21
सर्ग ७.३
sarga 7.3
अ.वेदनम् वेदनस्य मुनि.इन्द्र क्रियते कथम् ।
a.vedanam vedanasya muni.indra kriyate katham |
na asata: vidyate bhAva: na abhAva: vidyate sata: ||7|3|1||
वसिष्ठ उवाच ।
vasiSTha* uvAca |
na asata: vidyate bhAva: na abhAva: vidyate sata: |
यदा तदा एव सु.करम् वेदन=अवेदनम् स्वयम् ॥७।३।०२॥.
yadA tadA eva su.karam vedana=avedanam svayam ||7|3|02||
एतौ वेदन.शब्द.अर्थौ रज्जु.सर्प.भ्रम*उपमौ ।
etau vedana.zabda.arthau rajju.sarpa.bhrama*upamau |
अस*त्यौ उ*दितौ विद्धि मृग.तृष्ण*अम्भसा समौ ॥७।३।०३॥
asatyau uditau viddhi mRga.tRSNa*ambhasA samau ||7|3|03||
अबो*ध: *त्व् अनयो: श्रेयान् बो*ध: *दुःखाय च एतयो: ।
abodha: tu anayo: zreyAn bodha: du:khAya ca etayo: |
तस्मात् सद् अव बुद्ध्यस्व मा अस*त् बु*द्ध्यस्व राघव ॥७।३।४॥
tasmAt sat eva buddhyasva mA asat buddhyasva rAghava ||7|3|4||
ज*न्तो: वे*दन.शब्द.अर्थ.बो*ध: *दुःख.करः परः ।
janto: vedana.zabda.artha.bodha: du:kha.kara: para: |
निष्कृत्य ज्ञप्ति.शब्द.अर्थ.बोधम् तिष्ठ यथास्थितम् ॥७।३।०५॥
niSkRtya jJapti.zabda.artha.bodham tiSTha yathAsthitam ||7|3|05||
sarva.avabodha*avasare jJapti.zabda.arthayo: iha |
निर्वाण*उदय इति एव परम् ॐ इति शाम्यताम् ॥७।३।०६॥
nirvANa*udaya* iti eva param OM iti zAmyatAm ||7|3|06||
शुभ*अशुभ.आत्म.कर्म स्वम् नाशनीयम् विवेकिना ।
zubha*azubha.Atma.karma svam nAzanIyam vivekinA |
तन् न अस्ति इत्य् अवबोधेन तत्त्व.ज्ञानेन सिध्यति ॥७।३।०७॥
tat na asti iti avabodhena tattva.jJAnena sidhyati ||7|3|07||
कर्म.मूल.निकाषेण संसारः परि.शाम्यति ।
karma.mUla.nikASeNa saMsAra: pari.zAmyati |
सु.विचारितम् अन्विष्टम् यावत् कर्म न विद्यते ॥७।३।०८॥
चित्*रूपः *बि*ल्व.मज्जान्तश् चित्त.संज्ञाम् यद् आत्मनि ।
cit*rUpa: bilva.majjAnta: citta.saMjJAm yat Atmani |
करोति त*त् य*था बिल्वान् न स्वल्पम् अपि भिद्यते ॥७।३।०९॥
karoti tat yathA bilvAn na svalpam api bhidyate ||7|3|09||
न यथा संनिवेश*अ*न्तः* संनिवे*श: त*तः पृथक् ।
na yathA saMniveza*anta: saMniveza: tata: pRthak |
तथा न*भःअ*र्थ.आदि पृथ*क् न* परस्मा*त् म*ना*क्.अ*पि ॥७।३।१०॥
tathA nabha:artha.Adi pRthak na parasmAt manAk.api ||7|3|10||
यद् अव अ*म्भ: त*द् अव अन्तर्.द्रवत्वम् अ.पृथ*क् य*था ।
yat eva ambha: tat eva antar.dravatvam a.pRthak yathA |
चित्त्वम् एवम् तथा चित्तम् त*त् रू*पत्वात् त*त्.अ*र्थयो: ॥७।३।११॥
cittvam evam tathA cittam tat rUpatvAt tat.arthayo: ||7|3|11||
यथा द्रवत्वम् पयसि यथा आलो*कः च* तेजसि ।
yathA dravatvam payasi yathA Aloka: ca tejasi |
तथा ब्रह्मा*णि अ*.त*त्.भा*वम् चित्त्वम् चित्तम् च विद्यते ॥७।३।१२॥.
tathA brahmANi a.tat.bhAvam cittvam cittam ca vidyate ||7|3|12||.
चेतनम् कर्म तत् स्व.अन्तर्.निर्मूलम् भ्रम.यक्षवत् ।
cetanam karma tat sva.antar.nirmUlam bhrama.yakSavat |
udeti ahetukam tat cet na uditam tat na vidyate ||7|3|13||
चेतनम् कर्म त*त् च* एत*त् भा*ति स्पन्द इव अनि*ल**H* ।
cetanam karma tat ca etat bhAti spanda* iva anila: |
अ.हेतुकम् यद् आत्मा एत*त् ब*हिर् अन्तर् च सार्धःधीः ॥७।३।१४॥
a.hetukam yat AtmA etat bahir antar ca sArdha.dhI: ||7|3|14||
विस्तारः कर्मणाम् दे*हः सो*हंता.आत्मा स.संसृतिः ।
vistAra: karmaNAm deha: sohaMtA.AtmA sa.saMsRti: |
a.cetanA*an.ahaMtvena zAmyati a.spanda.vAtavat ||7|3|15||
अ.चेतनाद् अनन्त*अत्मा भूत्वा *ज्ञः अपि उ*पल.उपमः ।
a.cetanAt ananta*atmA bhUtvA jJa: api upala.upama: |
संसार.मूल.कषणम् कुरु क्रीड.मुख*अग्रवत् ॥७।३।१६॥
saMsAra.mUla.kaSaNam kuru krIDa.mukha*agravat ||7|3|16||
कर्म.बीज.कला.कोश=त्याग एवम् कृ*तः* *भ*वेत् ।
karma.bIja.kalA.koza=tyAga* evam kRta: bhavet |
न अन्यथा राघव अ*न्तः* ते शान्तम् अस्तु सदा स्थितम् ॥७।३।१७॥
na anyathA rAghava anta: te zAntam astu sadA sthitam ||7|3|17||
कर्म.बीज.कला=त्यागे त्व् एतस्मा*त्* *इ*तर.आत्मनि ।
karma.bIja.kalA=tyAge tu etasmAt itara.Atmani |
अविद्यमाने जीवस्य त*ज्ञैः* *वि*दित.वस्तुभिः ॥७।३।१८॥
avidyamAne jIvasya tajJai: vidita.vastubhi: ||7|3|18||
शा*न्तैः* *न* गृह्यते किम्चिन् न च संत्यज्यते ऽपि च ।
zAntai: na gRhyate kimcit na ca saMtyajyate api ca |
त्यागादानेन जानन्ति त*तः* *तैः* शान्त.मानसम् ॥७।३।१९॥
tyAgAdAnena jAnanti tata: tai: zAnta.mAnasam ||7|3|19||
आकाश.शून्य.हृदयैः ज्ञैः यथास्थितम् आस्यते ।
AkAza.zUnya.hRdayai: jJai: yathAsthitam Asyate |
क्रियते च यथा.प्राप्तम् न अपि एतैः क्रियते ऽपि च ॥७।३।२०॥
kriyate ca yathA.prAptam na api etai: kriyate api ca ||7|3|20||
प्रवाह.पतितम् सर्वम् स्पन्दते शान्त.मानसम् ।
pravAha.patitam sarvam spandate zAnta.mAnasam |
teSAm karma.indriyANi evam ardha.saMsupta.bAlavat ||7|3|21||
रसे निर्.वासने लब्धे रसा अप्य् अति.तीरसा: ।
न अन्तर् तिष्ठन्ति न बहिर् अज्ञान.निपुणा इव ॥७।३।२२॥
na antar tiSThanti na bahir ajJAna.nipuNA* iva ||7|3|22||
कर्म*णः* *वे*दनम् त्यागः स च सिद्धः प्र.बोधतः ।
karmaNa: vedanam tyAga: sa* ca siddha: pra.bodhata: |
avastu na itarena artha: kim kRtena AkRtena vA ||7|3|23||
अ.वेदनम् अ.संवेद्यम् यद् अ.वासनम् आसितम् ।
शान्तम् समम् अन्.उल्लेखम् स कर्म.त्याग उच्यते ॥७।३।२४॥
zAntam samam an.ullekham sa* karma.tyAga* ucyate ||7|3|24||
अ.पुनःस्मरणम् सम्यक् चिर.विस्मृत=कर्म तत् ।
a.puna:smaraNam samyak cira.vismRta=karma tat |
sthitam stambha*udara.samam sa* karma.tyAga* ucyate ||7|3|25||
अ.त्यागम् त्यागम् इति ये कुर्वते ते व्यर्थ.बोधिनः ।
a.tyAgam tyAgam iti ye kurvate vyartha.bodhina: |
सा भुङ्क्ते तान् पशून् ज्ञान.कर्म.त्याग.पिशाचिका ॥७।३।२६॥
sA bhuGkte tAn pazUn jJAna.karma.tyAga.pizAcikA ||7|3|26||
sa.mUla.karma.saMtyAgena eva ye zAntim AsthitA: |
न एव तेषाम् कृतेन अ*र्थः* *न* अकृतेन इह कश्चन ॥७।३।२७॥
na eva teSAm kRtena artha: na akRtena iha ka:cana ||7|3|27||
स.मूलम् अलम् उद्धृत्य कर्म.बीज.कलाम् इति ।
sa.mUlam alam uddhRtya karma.bIja.kalAm iti |
nityam eka.samAdhAnA: tajjJA: tiSThanti ata: sukham ||7|3|28||
प्रवाह.पतिते कार्ये ईषत्.स्पन्दा अ.तन्म*या**H* ।
pravAha.patite kArye ISat.spandA* a.tanmayA: |
घूर्णमान इव क्षीबा यन्त्र.संचरिता इव ॥७।३।२९॥
ghUrNamAna* iva kSIbA* yantra.saMcaritA* iva ||7|3|29||
mokSa.lakSmyA vilAsinyA vyasana*upahatA* iva |
अर्धःसुप्त.प्रबुद्ध*अभा: काम् अप्य् अवनिम् आग*ता**H* ॥७।३।३०॥
ardha.supta.prabuddha*abhA: kAm api avanim AgatA: ||7|3|30||
यत् स.मूलम् परित्यक्तम् तत् त्यक्तम् इति कथ्यते ।
yat sa.mUlam parityaktam tat tyaktam iti kathyate |
a.mUla.kASa: tyAga: ya: sa* zAkhAla.vana*upama: ||7|3|31||
अ.कृष्ट.मूल.शाखा*अग्र.लवनः कर्म.पादपः ।
a.kRSTa.mUla.zAkhA*agra.lavana: karma.pAdapa: |
पुनः शाखा.सहस्रेण दुःखाय परि.वर्धते ॥७।३।३२॥
puna: zAkhA.sahasreNa du:khAya pari.vardhate ||7|3|32||
a.vedana.AtmanA tena karma.tyAga: aGga sidhyati |
क्रमेण न इतरेण अ*तः* *ए*तद् अव आहरन् भव ॥७।३।३३॥
krameNa na itareNa ata: etat eva Aharan bhava ||7|3|33||
ये त्व् एवम् कर्म.संत्यागम् अ.कृत्वा अन्यत् प्रकुर्वते ।
ye tu evam karma.saMtyAgam a.kRtvA anyat prakurvate |
अत्यागम् त्याग.रूप.आत्म गगनम् मारयन्ति ते ॥७।३।३४॥
atyAgam tyAga.rUpa.Atma gaganam mArayanti te ||7|3|34||
बोध.आत्मकतया कर्म.त्यागः सम्पद्यते स्वयम् ।
bodha.AtmakatayA karma.tyAga: sampadyate svayam |
dagdha.bIjA* nir.iccha*uccai: a.kriyA eva bhavet kriyA ||7|3|35||
बुद्धि*इन्द्रिय*ईहितम् कर्म स.फलम् रस.भावनात् ।
buddhi*indriya*Ihitam karma sa.phalam rasa.bhAvanAt |
वेष्टितव्यम् कु.दाम्ना इव स्प*ndo 'nyo* निष्.फ*lo '*ङ्ग.*ज**H* ॥७।३।३६॥
veSTitavyam ku.dAmnA iva spanda: anya: niS.phala: aGga.ja: ||7|3|36||
कर्म.त्यागे स्थिते बोधा*j **जी*वन्.मु*kto **वि*.वासनः ।
karma.tyAge sthite bodhAt jIvan.mukta: vi.vAsana: |
गृहे तिष्ठत्व् अरण्ये वा शाम्यत्व् अभ्येतु वा उदयम् ॥७।३।३७॥
gRhe tiSThatu araNye vA zAmyatu abhyetu vA udayam ||7|3|37||
गेहम् एव उपशान्तस्य विजनम् दूर.काननम् ।
geham eva upazAntasya vijanam dUra.kAnanam |
अशान्तस्य अप्य् अरण्यानि वि.जना स.जना पुरी ॥७।३।३८॥
azAntasya api araNyAni vi.janA sa.janA purI ||7|3|38||
परिशान्त.म*ter **ज्ञ*स्य स्व*प्ने **'*प्य् अप्राप्त.मानवा ।
parizAnta.mate: jJasya svapne api aprApta.mAnavA |
निर्मला वितता घृदा हृद्य् एव वन.भूमिका ॥७।३।३९॥
ज्ञस्य निर्वाण.द्र्श्यस्य निस्पन्द.अर्था नभो.मयी ।
jJasya nirvANa.drzyasya nispanda.arthA nabho.mayI |
zAnta*azeSa.vizeSa.arthA jagat eva mahATavI ||7|3|40||
अनन्त.संकल्पव*to **हृ*दय.स्थ.जगत्.स्थितेः ।
ananta.saMkalpavata: hRdaya.stha.jagat.sthite: |
हृद्य् एव आवर्तते भू*mir **अ*ज्ञस्य अखिल.सागरा ॥७।३।४१॥
hRdi eva Avartate bhUmi: ajJasya akhila.sAgarA ||7|3|41||
जनस्य अज्ञस्य दीनस्य विविध.द्वन्द्व.संकटा ।
janasya ajJasya dInasya vividha.dvandva.saMkaTA |
सारम्भा विविधा*अकारा हृद्य् एव ग्राम.मण्डली ॥७।३।४२॥
sArambhA vividhA*akArA hRdi eva grAma.maNDalI ||7|3|42||
विविध.कार्य.विकार.दशामयी
vividha.kArya.vikAra.dazAmayI
स=पुर.पत्तन.मण्डल.पर्वता ।
sa=pura.pattana.maNDala.parvatA |
मुकुर.कोश इव प्रति.बिम्बिता
mukura.koza* iva prati.bimbitA
हृदि भवत्य् अमला मलिने मही ॥७।३।४३॥
||
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
On Tue, Jan 19, 2021 at 6:11 PM Jiva Das <das....@gmail.com> wrote:
>
>
> FM7003 ON LETTING-GO 3.JA20-21 .z43
>
>
> https://www.dropbox.com/s/4k5ed421ys4yecm/fm7003%203.ja20-21%20On%20Letting-go%20.z43.docx?dl=0
>
> FM.7.1-FM.7.24
>
> https://www.dropbox.com/s/3nvhla56bx7jfnn/fm.7.1-fm.7.24.docx?dl=0
>
> 7.Nirvâna 2
>
> https://www.dropbox.com/s/uce2kdzkwwgo2p2/7.Nirv%C3%A2na%202.docx?dl=0
>
>
>
> FM.7.3 ON LETTING-GO 3.JA20-21
>
> सर्ग ७.३
>
> sarga 7.3
>
> अ.वेदनम् वेदनस्य मुनि.इन्द्र क्रियते कथम् ।
>
> a.vedanam vedanasya muni.indra kriyate katham |
>
> na_asata:_vidyate bhAva:_na_abhAva:_vidyate sata: ||7|3|1||
>
> वसिष्ठ उवाच ।
>
> vasiSTha* uvAca |
>
> na_asata:_vidyate bhAva:_na_abhAva:_vidyate sata: |
>
> यदा तदा_एव सु.करम् वेदन=अवेदनम् स्वयम् ॥७।३।०२॥.
>
> yadA tadA_eva su.karam vedana=avedanam svayam ||7|3|02||
>
> एतौ वेदन.शब्द.अर्थौ रज्जु.सर्प.भ्रम~उपमौ ।
>
> etau vedana.zabda.arthau rajju.sarpa.bhrama~upamau |
>
> asatyau uditau viddhi mRga.tRSNa~ambhasA samau ||7|3|03||
>
> abodha:_tu_anayo: zreyAn bodha:_du:khAya ca_etayo: |
>
> tasmAt sat_eva buddhyasva mA_asat_buddhyasva rAghava ||7|3|4||
>
> janto:_vedana.zabda.artha.bodha: du:kha.kara: para: |
>
> निष्कृत्य ज्ञप्ति.शब्द.अर्थ.बोधम् तिष्ठ यथास्थितम् ॥७।३।०५॥
>
> niSkRtya jJapti.zabda.artha.bodham tiSTha yathAsthitam ||7|3|05||
>
> sarva.avabodha~avasare jJapti.zabda.arthayo:_iha |
>
> निर्वाण~उदय इति_एव परम् ॐ इति शाम्यताम् ॥७।३।०६॥
>
> nirvANa~udaya* iti_eva param OM iti zAmyatAm ||7|3|06||
>
> शुभ~अशुभ.आत्म.कर्म स्वम् नाशनीयम् विवेकिना ।
>
> zubha~azubha.Atma.karma svam nAzanIyam vivekinA |
>
> तन् न_अस्ति_इत्य् अवबोधेन तत्त्व.ज्ञानेन सिध्यति ॥७।३।०७॥
>
> tat_na_asti_iti_avabodhena tattva.jJAnena sidhyati ||7|3|07||
>
> कर्म.मूल.निकाषेण संसारः परि.शाम्यति ।
>
> karma.mUla.nikASeNa saMsAra: pari.zAmyati |
>
> सु.विचारितम् अन्विष्टम् यावत् कर्म न विद्यते ॥७।३।०८॥
>
> su.vicAritam anviSTam yAvat_karma na vidyate ||7|3|08||
>
> cit~rUpa:_bilva.majjAnta:_citta.saMjJAm yat Atmani |
>
> karoti tat yathA bilvAn_na svalpam api bhidyate ||7|3|09||
>
> na yathA saMniveza~anta: saMniveza:_tata: pRthak |
>
> tathA nabha:artha.Adi pRthak_na parasmAt manAk.api ||7|3|10||
>
>
> yat_eva_ambha:_tat_eva_antar.dravatvam a.pRthak yathA |
>
> चित्त्वम् एवम् तथा चित्तम् त*त्_रू*पत्वात् त*त्.अ*र्थयो: ॥७।३।११॥
> cittvam evam tathA cittam tat_rUpatvAt tat.arthayo: ||7|3|11||
>
> yathA dravatvam payasi yathA_Aloka:_ca tejasi |
>
> tathA brahmANi_a.tat.bhAvam cittvam cittam ca vidyate ||7|3|12||.
>
> चेतनम् कर्म तत् स्व.अन्तर्.निर्मूलम् भ्रम.यक्षवत् ।
>
> cetanam karma tat sva.antar.nirmUlam bhrama.yakSavat |
>
> udeti_ahetukam tat_cet na_uditam tat na vidyate ||7|3|13||
>
> cetanam karma tat_ca_etat bhAti spanda* iva_anila: |
>
> a.hetukam yat_AtmA_etat bahir_antar_ca sArdha.dhI: ||7|3|14||
>
> vistAra: karmaNAm deha: sohaMtA.AtmA sa.saMsRti: |
>
> अ.चेतना~अन्.अहंत्वेन शाम्यत्य् अ.स्पन्द.वातवत् ॥७।३।१५॥
>
> a.cetanA~an.ahaMtvena zAmyati_a.spanda.vAtavat ||7|3|15||
>
> a.cetanAt_ananta~atmA bhUtvA jJa:_api_upala.upama: |
>
> संसार.मूल.कषणम् कुरु क्रीड.मुख~अग्रवत् ॥७।३।१६॥
>
> saMsAra.mUla.kaSaNam kuru krIDa.mukha~agravat ||7|3|16||
>
>
> karma.bIja.kalA.koza=tyAga* evam kRta: bhavet |
>
> न_अन्यथा राघव_अ*न्तः*_ते शान्तम् अस्तु सदा स्थितम् ॥७।३।१७॥
> na_anyathA rAghava_anta:_te zAntam astu sadA sthitam ||7|3|17||
>
>
> karma.bIja.kalA=tyAge tu_etasmAt_itara.Atmani |
>
> अविद्यमाने जीवस्य त*ज्ञैः_वि*दित.वस्तुभिः ॥७।३।१८॥
> avidyamAne jIvasya tajJai:_vidita.vastubhi: ||7|3|18||
>
> zAntai:_na gRhyate kimcit_na ca saMtyajyate_api ca |
>
> tyAgAdAnena jAnanti tata:_tai: zAnta.mAnasam ||7|3|19||
>
> आकाश.शून्य.हृदयैः_ज्ञैः_यथास्थितम् आस्यते ।
>
> AkAza.zUnya.hRdayai:_jJai:_yathAsthitam Asyate |
>
> क्रियते च यथा.प्राप्तम् न_अपि_एतैः क्रियते ऽपि च ॥७।३।२०॥
>
> kriyate ca yathA.prAptam na_api_etai: kriyate_api ca ||7|3|20||
>
> प्रवाह.पतितम् सर्वम् स्पन्दते शान्त.मानसम् ।
>
> pravAha.patitam sarvam spandate zAnta.mAnasam |
>
> teSAm karma.indriyANi_evam ardha.saMsupta.bAlavat ||7|3|21||
>
> रसे निर्.वासने लब्धे रसा अप्य् अति.तीरसा: ।
>
> rase nir.vAsane labdhe rasA* api_ati.tIrasA: |
>
> न_अन्तर् तिष्ठन्ति न बहिर् अज्ञान.निपुणा इव ॥७।३।२२॥
>
> na_antar_tiSThanti na bahir_ajJAna.nipuNA* iva ||7|3|22||
>
> karmaNa: vedanam tyAga: sa* ca siddha: pra.bodhata: |
>
> अवस्तु न_इतरेन_अर्थः किम् कृतेन_अकृतेन वा ॥७।३।२३॥
>
> avastu na_itarena_artha: kim kRtena_AkRtena vA ||7|3|23||
>
> अ.वेदनम् अ.संवेद्यम् यद् अ.वासनम् आसितम् ।
>
> a.vedanam a.saMvedyam yat_a.vAsanam Asitam |
>
> शान्तम् समम् अन्.उल्लेखम् स कर्म.त्याग उच्यते ॥७।३।२४॥
>
> zAntam samam an.ullekham sa* karma.tyAga* ucyate ||7|3|24||
>
> अ.पुनःस्मरणम् सम्यक् चिर.विस्मृत=कर्म तत् ।
>
> a.puna:smaraNam samyak cira.vismRta=karma tat |
>
> स्थितम् स्तम्भ~उदर.समम् स कर्म.त्याग उच्यते ॥७।३।२५॥
>
> sthitam stambha~udara.samam sa* karma.tyAga* ucyate ||7|3|25||
>
> अ.त्यागम् त्यागम् इति ये कुर्वते ते व्यर्थ.बोधिनः ।
>
> a.tyAgam tyAgam iti ye kurvate vyartha.bodhina: |
>
> सा भुङ्क्ते तान् पशून् ज्ञान.कर्म.त्याग.पिशाचिका ॥७।३।२६॥
>
> sA bhuGkte tAn pazUn jJAna.karma.tyAga.pizAcikA ||7|3|26||
>
>
> sa.mUla.karma.saMtyAgena_eva ye zAntim AsthitA: |
>
> न_एव तेषाम् कृतेन_अ*र्थः_न*_अकृतेन_इह कश्चन ॥७।३।२७॥
> na_eva teSAm kRtena_artha: na_akRtena_iha ka:cana ||7|3|27||
>
> स.मूलम् अलम् उद्धृत्य कर्म.बीज.कलाम् इति ।
>
> sa.mUlam alam uddhRtya karma.bIja.kalAm iti |
>
> nityam eka.samAdhAnA: tajjJA:_tiSThanti_ata: sukham ||7|3|28||
>
> pravAha.patite kArye ISat.spandA* a.tanmayA: |
>
> घूर्णमान इव क्षीबा यन्त्र.संचरिता इव ॥७।३।२९॥
>
> ghUrNamAna* iva kSIbA* yantra.saMcaritA* iva ||7|3|29||
>
> मोक्ष.लक्ष्म्या विलासिन्या व्यसन~उपहता इव ।
>
> mokSa.lakSmyA vilAsinyA vyasana~upahatA* iva |
>
> ardha.supta.prabuddha~abhA: kAm api_avanim AgatA: ||7|3|30||
>
> यत् स.मूलम् परित्यक्तम् तत् त्यक्तम् इति कथ्यते ।
>
> yat sa.mUlam parityaktam tat tyaktam iti kathyate |
>
> a.mUla.kASa:_tyAga:_ya: sa* zAkhAla.vana~upama: ||7|3|31||
>
> अ.कृष्ट.मूल.शाखा~अग्र.लवनः कर्म.पादपः ।
>
> a.kRSTa.mUla.zAkhA~agra.lavana: karma.pAdapa: |
>
> पुनः शाखा.सहस्रेण दुःखाय परि.वर्धते ॥७।३।३२॥
>
> puna: zAkhA.sahasreNa du:khAya pari.vardhate ||7|3|32||
>
> a.vedana.AtmanA tena karma.tyAga:_aGga sidhyati |
>
> krameNa na_itareNa_ata:_etat_eva_Aharan bhava ||7|3|33||
>
> ये त्व् एवम् कर्म.संत्यागम् अ.कृत्वा_अन्यत् प्रकुर्वते ।
>
> ye tu_evam karma.saMtyAgam a.kRtvA_anyat_prakurvate |
>
> अत्यागम् त्याग.रूप.आत्म गगनम् मारयन्ति ते ॥७।३।३४॥
>
> atyAgam tyAga.rUpa.Atma gaganam mArayanti te ||7|3|34||
>
> बोध.आत्मकतया कर्म.त्यागः सम्पद्यते स्वयम् ।
>
> bodha.AtmakatayA karma.tyAga: sampadyate svayam |
>
> dagdha.bIjA* nir.iccha~uccai:_a.kriyA_eva bhavet kriyA ||7|3|35||
>
> बुद्धि~इन्द्रिय~ईहितम् कर्म स.फलम् रस.भावनात् ।
>
> buddhi~indriya~Ihitam karma sa.phalam rasa.bhAvanAt |
>
> veSTitavyam ku.dAmnA_iva spanda:_anya:_niS.phala:_aGga.ja: ||7|3|36||
>
> karma.tyAge sthite bodhAt_jIvan.mukta:_vi.vAsana: |
>
> गृहे तिष्ठत्व् अरण्ये वा शाम्यत्व् अभ्येतु वा_उदयम् ॥७।३।३७॥
>
> gRhe tiSThatu_araNye vA zAmyatu_abhyetu vA_udayam ||7|3|37||
>
> गेहम् एव_उपशान्तस्य विजनम् दूर.काननम् ।
>
> geham eva_upazAntasya vijanam dUra.kAnanam |
>
> अशान्तस्य_अप्य् अरण्यानि वि.जना स.जना पुरी ॥७।३।३८॥
>
> azAntasya_api_araNyAni vi.janA sa.janA purI ||7|3|38||
>
> parizAnta.mate:_jJasya svapne_api_aprApta.mAnavA |
>
> निर्मला वितता घृदा हृद्य् एव वन.भूमिका ॥७।३।३९॥
>
> nirmalA vitatA ghRdA hRdi_eva vana.bhUmikA ||7|3|39||
>
> ज्ञस्य निर्वाण.द्र्श्यस्य निस्पन्द.अर्था नभो.मयी ।
>
> jJasya nirvANa.drzyasya nispanda.arthA nabho.mayI |
>
> शान्त~अशेष.विशेष.अर्था जगद् अव महाटवी ॥७।३।४०॥
>
> zAnta~azeSa.vizeSa.arthA jagat_eva mahATavI ||7|3|40||
>
>
> ananta.saMkalpavata:_hRdaya.stha.jagat.sthite: |
>
> हृद्य् एव_आवर्तते भू*mir अ*ज्ञस्य_अखिल.सागरा ॥७।३।४१॥
> hRdi_eva_Avartate bhUmi:_ajJasya_akhila.sAgarA ||7|3|41||
>
> जनस्य_अज्ञस्य दीनस्य विविध.द्वन्द्व.संकटा ।
>
> janasya_ajJasya dInasya vividha.dvandva.saMkaTA |
>
> सारम्भा विविधा~अकारा हृद्य् एव ग्राम.मण्डली ॥७।३।४२॥
>
> sArambhA vividhA~akArA hRdi_eva grAma.maNDalI ||7|3|42||
>
> विविध.कार्य.विकार.दशामयी
>
> vividha.kArya.vikAra.dazAmayI
>
> स=पुर.पत्तन.मण्डल.पर्वता ।
>
> sa=pura.pattana.maNDala.parvatA |
>
> मुकुर.कोश इव प्रति.बिम्बिता
>
> mukura.koza* iva prati.bimbitA
>
> हृदि भवत्य् अमला मलिने मही ॥७।३।४३॥
>
> hRdi bhavati_amalA maline mahI ||7|3|43||
>
> ||
>
>
>
>
>
>
>
>
>
>
>
> *sv. RAMA asked: Since that which is cannot cease to be and since what is
> not cannot exist, how can awareness (experience) be made non~awareness or
> non-experience?
>
> Good and evil actions cease when it is realised that they do not exist in
> reality. Hence, one should enquire into the root of action till that root
> is destroyed.
>
> When non~abandonment (or false abandonment) is mistaken for abandonment,
> the deluded ones who are like ignorant animals are possessed by the goblin
> of abandonment of activity.
>
> For they who have rightly understood the truth concerning abandonment of
> action have nothing whatsoever to do with activity nor with inactivity.
> They enjoy supreme peace whether they live in their house or in a forest.
>
>
>
> FM.7.3
>
>
>
>
>
>
> *RÂMA said—*
>
>
> अ.वेदनम् वेदनस्य मुनि.इन्द्र क्रियते कथम् ।
>
> a.vedanam vedanasya muni.indra kriyate katham |
>
> na_asata:_vidyate bhAva:_na_abhAva:_vidyate sata: ||7|3|1||
>
> .
>
> a.vedanam vedanasya muni.indra kriyate katham | na_asata:_vidyate bhAva:
> na_abhAva:_vidyate sata:
>
> .
>
>
> *:*
>
> *Lord.muni,* *how's it done?*
>
> *what is* *not.So is known.to.be <http://known.to.be> a
> bhAva.state.of.becoming?*
>
> *no non.becoming is* *known.to.be <http://known.to.be> in what.is.So
> <http://what.is.So>!*
> .
>
> * jd. passages like this may seem tediously annoying
>
> but they are useful exercises in forming Ur concept of <sat> / <tat>
>
> and the difference between bhavati Becoming & asti Being.So (in time &
> place)
>
> .
>
> *vlm.1 RÁMA said:.Tell me, O Sage, how it may be possible to convert our
> knowledge to ignorance, since it is impossible to make a nothing of
> something, as also to make anything out of a nothing.
>
> *sv.1 RAMA asked: Since that which is cannot cease to be and since what is
> not cannot exist, how can awareness (experience) be made non.awareness or
> non.experience?
>
>
>
>
>
>
> न_अस*तः_वि*द्यते भा*व:_न*_अभा*व:_वि*द्यते सतः ।
> na_asata:_vidyate bhAva:_na_abhAva:_vidyate sata: |
>
> यदा तदा_एव सु.करम् वेदन=अवेदनम् स्वयम् ॥७।३।०२॥.
>
> yadA tadA_eva su.karam vedana=avedanam svayam ||7|3|02||.
>
> .
>
>
> vidyate bhAva: . *is the becomng known to be *
>
> na a.bhAva: vidyate *. nor is a lack of becoming known to be *
>
> sata: . *of the BeingSo *
>
> yadA tadA eva *. when this is so then too *
> sukaram
>
> vedana.a.vedanam svayam
>
> At any time Vedana Understanding and Avedana Misunderstanding are a simple
> matter for anyone. ???
>
> *vlm.2. Vasishtha replied:.Verily a nothing or unreality, cannot be
> something in reality; nor a real something can become an unreal nothing;
> but in any case where both of these (viz. reality as well as unreality of a
> thing) are possible, there the cognition and incognition of something, are
> both of them equally palpable of themselves. (This is termed a
> Chátushkotika Sunsaya or quadruplicate apprehension of something,
> consisting, of the reality or unreality of a thing, and the certainty or
> uncertainty of its knowledge).
>
> *sv.2 VASISTHA replied: It is true that that which is ceases not and that
> which is not does not exist. Experience and non.experience are also that
> simple and easy of accomplishment.
>
>
>
> एतौ वेदन.शब्द.अर्थौ रज्जु.सर्प.भ्रम.उपमौ ।
>
> etau vedana.zabda.arthau rajju.sarpa.bhrama.upamau |
>
> asatyau uditau viddhi mRga.tRSNa.ambhasA samau ||7|3|03||
>
> .
>
> etau vedana.zabda.arthau rajju.sarpa.bhrama.upamau | asatyau uditau viddhi
>
> mRga.tRSNa.ambhasA samau
>
> .
>
>
> *like the rope/snake delusion*
>
> *:*
>
> *know them as arisen unrealities*
>
> *the same as a mirage*
>
> *.*
> *vlm.3. The two senses of the word knowledge (i.e. its affirmative and
> negative senses) are apparent in the instance of "a rope appearing as a
> snake": here the knowledge of the rope is certain, but that of the snake is
> a mistake or error. And so in the case of a mirage presenting the
> appearance of water. (Here the things snake and water prove to be nothing,
> and their knowledge as such, is converted to error or want of knowledge).
>
> *sv.3 For the word 'experience' and what is indicated by it are born of
> falsehood or delusion. Hence, they give rise to sorrow.
>
> esp. the marriage of a #zUdra woman with a man of a higher caste • the
> रजस्तमश्चैव प्राणिनां संश्रिताः सदा । त्रिविधा वेदना चैव सर्वसत्त्वेषु
> .tA f. <.tva> n.) ib.; to be known or to be made known. — vedana is derived
> from >vid, and refers to rational knowledge, just as cetana derives from
> >cit, and refers to intuitive or irrational knowledge. . This Understanding
> or Apprehension can be Such or unSuch, So or not.So, true or false, like
> the apprehensions of rope and snake: etau vedana.zabdArthau
> ||7|3|* y7003.003.
>
> *jd.3 – etau vedana.zabda.arthau . *these two word.meanings *rajju.sarpa.bhrama.upamau
> – *like the rope/snake delusion a.*satyau uditau viddhi – *know as arisen
> unrealities *mRga.tRSNa.ambhasA samau . *the same as a mirage. *
>
>
>
> अबो*ध:_*त्व् अनयो: श्रेयान् बो*ध:_*दुःखाय च_एतयो: ।
> abodha:_tu_anayo: zreyAn bodha:_du:khAya ca_etayo: |
>
> tasmAt sat_eva buddhyasva mA_asat_buddhyasva rAghava ||7|3|4||
>
> .
>
> abodha:_tu_anayo: zreyAn bodha:_du:khAya ca_etayo: | tasmAt sat_eva
> buddhyasva
>
> mA_asat_buddhyasva rAghava
>
> .
>
>
> *are unawakened to riches*
>
> *and** these also*
>
> *are awakened to misery*
>
> *from That / therefore*
>
> *never investigate not.BeingSo*
>
> *Râghava.*
>
> *.*
> *vlm.4 It is better therefore to have no knowledge of these false
> appearances, whose knowledge tends to our misery only; wherfore know the
> true reality alone, and never think of the unreal appearance.
>
>
>
> janto:_vedana.zabda.artha.bodha: du:kha.kara: para: |
>
> निष्कृत्य ज्ञप्ति.शब्द.अर्थ.बोधम् तिष्ठ यथास्थितम् ॥७।३।०५॥
>
> niSkRtya jJapti.zabda.artha.bodham tiSTha yathAsthitam ||7|3|05||
>
> .
>
>
> vedana.zabda.artha.bodha: *. *
>
> *one who has realized what the word "knowing" means*
>
> du:kha.kara: *. misery.making *
>
> para:
>
> niSkRtya
>
> jJapti.zabda.artha.bodham *. who has realized *
>
> tiSTha *. remain *
>
> yathAsthitam *– as.is <http://as.is>. *
> *vlm.5. The conception of the sense of sensible perceptions, is the cause
> of woe of all living beings; therefore it is better to root out the sense
> of the perceptibles from the mind, and rely in the knowledge of the
> underlying universal soul only. (Taking the particulars in the sense of
> individual souls, is the cause of misery only).
>
> *sv.4.5.6. Abandon this awareness of 'experience' and remain established
> in the awareness of the highest wisdom. The latter is nirvana.
>
>
>
> sarva.avabodha.avasare jJapti.zabda.arthayo:_iha |
>
> निर्वाण.उदय इति_एव परम् ॐ इति शाम्यताम् ॥७।३।०६॥
>
> nirvANa.udaya* iti_eva param OM iti zAmyatAm ||7|3|06||
>
> .
>
>
> jJapti.zabda.arthayo:_iha *– the word jnapti.Knowing has two senses here
> + *
>
> nirvANa.udaya_iti_eva – *as the rise of nirvANa*
>
> param OM_iti zAmyatAm – *and then **ॐ the state of Peace*.
> *vlm.6. Leaving aside the knowledge of parts, and the sense of your
> perception of all sensible objects, know the whole as one infinite soul, in
> which you have your rest and nirvána extinction.
>
> *sv.4.5.6. Abandon this awareness of 'experience' and remain established
> in the awareness of the highest wisdom. The latter is nirvana.
>
> *jd. #sara . #avasara – an occasion, a seasonable opportunity +
>
>
>
> शुभ.अशुभ.आत्म.कर्म स्वम् नाशनीयम् विवेकिना ।
>
> zubha.azubha.Atma.karma svam nAzanIyam vivekinA |
>
> तन् न_अस्ति_इत्य् अवबोधेन तत्त्व.ज्ञानेन सिध्यति ॥७।३।०७॥
>
> tat_na_asti_iti_avabodhena tattva.jJAnena sidhyati ||7|3|07||
>
> .
>
> zubha.azubha.Atma.karma svam nAzanIyam vivekinA |
> tat_na_asti_iti_avabodhena
>
> tattva.jJAnena sidhyati
>
> .
>
>
> *should be disabled ("That's not so!") by the vivekin.Discerner*
>
> *and by that understanding he is adept in Thatness.Wisdom*
>
> *. *
> *vlm.7. Destroy all your acts of merit and demerit, by the force of your
> discrimination; and your knowledge of the evanescence of your deeds, aided
> by your knowledge of truth, will cause the consummation of Yoga (Siddhi).
>
>
>
> कर्म.मूल.निकाषेण संसारः परि.शाम्यति ।
>
> karma.mUla.nikASeNa saMsAra: pari.zAmyati |
>
> सु.विचारितम् अन्विष्टम् यावत् कर्म न विद्यते ॥७।३।०८॥
>
> su.vicAritam anviSTam yAvat_karma na vidyate ||7|3|08||
>
> .
>
> karma.mUla.nikASeNa saMsAra: parizAmyati su.vicAritam anviSTam yAvat_karma
> na vidyate
>
> .
>
> #anviSTa —¶mw* . sought, required. —¶jd – "after.wished", sought.after:
> suvicAritam anviSTam yAvat karma na vidyate y7003.008 —
>
> *vlm.8. By rooting out the reminiscence of your acts, you put a stop to
> their results and your course in the world; and if you succeed to gain the
> object of your search (i.e. your spiritual knowledge), by means of your
> reason, you have no more any need of your action.
>
> *sv.7.8.9 Good and evil actions cease when it is realised that they do not
> exist in reality. Hence, one should enquire into the root of action till
> that root is destroyed.
>
>
>
> cit.rUpa:_bilva.majjAnta:_citta.saMjJAm yat Atmani |
>
> karoti tat yathA bilvAn_na svalpam api bhidyate ||7|3|09||
>
> .
>
> cid.rUpa:
>
>
> bilva.majjAnta:
>
> citta.saMjJAm
>
> yat_Atmani *what in self *
>
> karoti tat *is doing that *
>
> yathA bilvAn
>
> na svalpam api bhidyate *. . *
> *vlm.9. The divine intellect, like the Belfruit, forms within itself its
> pith and seeds (of future worlds), which lie hid in it, and never burst out
> of its bosom. (So all things are contained in divine mind).
>
> *sv.7.8.9 Good and evil actions cease when it is realised that they do not
> exist in reality. Hence, one should enquire into the root of action till
> that root is destroyed.
>
>
>
> na yathA saMniveza.anta: saMniveza:_tata: pRthak |
>
> tathA nabha:artha.Adi pRthak_na parasmAt manAk.api ||7|3|10||
>
> .
>
> na yathA saMniveza.anta:
>
> saMnivezas.rata: pRthak
>
>
> na parasmAn_manAg*.api* *. . *
> *sv.10.11 For just as everything that springs from the earth is
> non.different from the earth, even so all that arises out of consciousness
> is non.different from consciousness.
>
> *vlm.10. As a thing contained in its container, is not separate from the
> containing receptacle, so all things that lie in the womb of space, are
> included in the infinite space of the universal soul (or the divine mind)
> which encompasses the endless vacuity in it.
>
>
>
>
> yat_eva_ambha:_tat_eva_antar.dravatvam a.pRthak yathA |
>
> चित्त्वम् एवम् तथा चित्तम् त*त्_रू*पत्वात् त*त्.अ*र्थयो: ॥७।३।११॥
> cittvam evam tathA cittam tat_rUpatvAt tat.arthayo: ||7|3|11||
>
> .
>
>
> tad eva antar.dravatvam a.pRthag yathA *. *
>
> *that also is not different from its essential flow *
>
> cittvam evam tathA cittam *. thus too **citta.Affection is its conscious
> flow*
>
> tad rUpatvAt tad.arthayo: *. . *
> #citta
>
> #cittva
>
> *vlm.11. And as the property of fluidity, is never distinct from the
> nature of liquids; so the thoughts (of all created things), are never apart
> from the thinking principle of the Divine mind. (The words Chittam and
> Chittwam, and their meanings of the thought and mind, appertain to their
> common root the chit or intellect with which they are alike in sound and
> sense).
>
>
>
> yathA dravatvam payasi yathA_Aloka:_ca tejasi |
>
> tathA brahmANi_a.tat.bhAvam cittvam cittam ca vidyate ||7|3|12||.
>
> .
>
>
> yathA Aloka: ca tejasi . *like light in fire *
>
> tathA brahmANi a.tad.bhAvam
>
> cittvam cittam ca vidyate *. . *
> *vlm.12. Again as fluidity is the inseparable property of water, and light
> is that of fire; so the thoughts and thinking, inhere intrinsically in the
> nature of the Divine Intellect, and not as its separable qualities.
>
> *sv.12 Liquidity is non.different from liquid; in the same way, in Brahman
> there is no division even between the mind and consciousness.
>
>
>
> चेतनम् कर्म तत् स्व.अन्तर्.निर्मूलम् भ्रम.यक्षवत् ।
>
> cetanam karma tat sva.antar.nirmUlam bhrama.yakSavat |
>
> udeti_ahetukam tat_cet na_uditam tat na vidyate ||7|3|13||
>
> .
>
>
> karma
>
> tat_svAntar *that in self *
>
> nirmUlam *wo a root *
>
> bhrama.yakSavat *– like a delusive ghost *
>
> udeti_a.hetukam *arising causelessly *
>
> tat_cet *that if *
>
> na_uditam *not arisen *
>
> tat_na vidyate – *that is not known.to.be <http://known.to.be>*
> .
>
> *vlm.13. Intellection is the action of the intellect, and its privation
> gives rise to the chimeras: of error in the mind; there is no other cause
> of error, nor does it last unless it rises in absence of reason.
>
> *sv.13.14 The activity known as awareness arises without a cause in that
> consciousness; hence it is as good as non.existent, being non.different
> from consciousness.
>
>
>
> cetanam karma tat_ca_etat bhAti spanda* iva_anila: |
>
> a.hetukam yat_AtmA_etat bahir_antar_ca sArdha.dhI: ||7|3|14||
>
> .
>
> cetanam karma tat_ca_etat_bhAti spanda iva_anila: a.hetukam
> yat_AtmA_etat
>
> bahi:_anta:_ca sArdha.dhI:
>
> .
>
> *vlm.14. Intellection is the action of the intellect, as fluctuation is
> that of the wind; and it is by means of their respective actions, that we
> have our perceptions of them. But when the soul ceases from action, then
> both of these (viz: our intellection and perceptions) are at a utter stop
> within and without us. (i.e. The soul is the prime mover of our inward and
> outward senses).
>
> *sv.13.14 The activity known as awareness arises without a cause in that
> consciousness; hence it is as good as non.existent, being non.different
> from consciousness.
>
> *VA. as (karma) has no cause, there is no difference in
> Atman/Consciousness outside (in waking) and inside (sleep and deep sleep)
>
>
> vistAra: karmaNAm deha: sohaMtA.AtmA sa.saMsRti: |
>
> अ.चेतना.अन्.अहंत्वेन शाम्यत्य् अ.स्पन्द.वातवत् ॥७।३।१५॥
>
> .
>
> vistAra: karmaNAm deha: sohaMtA_AtmA sa.saMsRti: a.cetanA=an.ahaMtvena
> zAmyati_a.spanda=vAtavat
>
> .
>
> *vlm.15. The body is the field and scope of our actions, and our egoism
> spreads itself over the world; but our insensibility and want of egoism,
> tend to put away the world from us as want of force puts down the breeze.
>
> *sv.15.16 Action is rooted in the body which is rooted in the egosense. If
> the apprehension of the egosense is abandoned, it ceases.
>
> #vistAra
>
>
>
> a.cetanAt_ananta.atmA bhUtvA jJa:_api_upala.upama: |
>
> संसार.मूल.कषणम् कुरु क्रीड.मुख.अग्रवत् ॥७।३।१६॥
>
> saMsAra.mUla.kaSaNam kuru krIDa.mukha.agravat ||7|3|16||
>
> .
>
> a.cetanAt
>
> ananta.atmA
>
> bhUtvA jJa:_api_upala.upama:
>
> saMsAra.mUla.kaSaNam
>
> kuru
>
> *vlm.16. Insensibility of the body and mind, renders the intelligent soul,
> as dull as a stone; therefore root out the world from thy mind, as a boar
> uproots a plant with its tusk; (by means of your insensibility of it, and
> the full sense of God alone in thee).
>
> *sv.15.16 Action is rooted in the body which is rooted in the egosense. If
> the apprehension of the egosense is abandoned, it ceases.
>
> कष् #kaS . to rub . कष् #kaSa . scraping, rubbing. #nikaSa: . the
> jeweler's touchstone, used to test the purity of gold • http://en.wikipedia.org/wiki/Touchstone
> . mana: prayAti nairmalyam nikaSeNa iva kAJcanam* ||7|3|* y6081.040. •• #
> *kaSaNa.* . (ifc.) rubbing one's self on, adapting one's self to BhP.x,90,49
>
>
>
>
> karma.bIja.kalA.koza=tyAga* evam kRta: bhavet |
>
> न_अन्यथा राघव_अ*न्तः*_ते शान्तम् अस्तु सदा स्थितम् ॥७।३।१७॥
> na_anyathA rAghava_anta:_te zAntam astu sadA sthitam ||7|3|17||
>
> .
>
> constituent traces *
>
> evam kRta: bhavet *. so it should be done *
>
> na anyathA *. not otherwise *
>
> *rAghava *
>
> anta:_te zAntam *. at pece within, you *
>
> astu sadA sthitam *. should ever be in that state. *
> *vlm.17. In this way only, O Ráma, you can get rid of the seed vessel of
> action in your mind; and there is no other means of enjoying the lasting
> peace of your soul besides this.
>
> *sv.17.18 Thus is the root of action destroyed.
>
> moon's diameter • (personified as a daughter of *kardama and wife of
> *marIci) • a division of time • (in prosody) a syllabic instant • a term
> for the seven substrata of the elements or *dhAtus of the human body (viz.
> flesh, blood, fat, phlegm, urine, bile, and semen • an atom • (with
> *pAzupatas) the elements of the gross or material world.
>
> its constituent traces *evam kRta: bhavet *. so it should be done *na
> anyathA *. not otherwise rAghava *anta:_te zAntam *. at peace within, you
> *astu sadA sthitam *. should ever be in that state. *
>
>
>
> कर्म.बीज.कला=त्यागे त्व् एतस्मा*त्_इ*तर.आत्मनि ।
>
> karma.bIja.kalA=tyAge tu_etasmAt_itara.Atmani |
>
> अविद्यमाने जीवस्य त*ज्ञैः_वि*दित.वस्तुभिः ॥७।३।१८॥
> avidyamAne jIvasya tajJai:_vidita.vastubhi: ||7|3|18||
>
> .
>
>
> etasmAt_itara*.Atm*ani . *then in another soul*
>
> avidyamAne . *in the ignorance*
>
> jIvasya . *of the Living jIva *
>
> taj.jJai*:_*vidita.vastubhi: .. *x*
> *vlm.18. After the germinating seed of action is removed from the mind,
> the wise man loses the sight of all temporal objects, in his full view of
> the holy light of God.
>
> *sv.17.18 Thus is the root of action destroyed.
>
>
>
> zAntai:_na gRhyate kimcit_na ca saMtyajyate_api ca |
>
> tyAgAdAnena jAnanti tata:_tai: zAnta.mAnasam ||7|3|19||
>
> .
>
> grasped *
>
> na ca saMtyajyate_api ca *. nor too is it renounced *
>
> tyAgAdAnena *fuzzy Â* – adAna/AdAna
>
> jAnanti tatas tai: zAnta.mAnasam *. they know from that a peaceful Mind. *
> *vlm.19. The holy saints never seek to have, nor dare to avoid or leave
> any employment of their own choice or will; (but they do whatever comes in
> their way, knowing it as the will of God and must be done). They are
> therefore said to be of truely saintly souls and minds, who are strangers
> to the preference or rejection of anything: (lit. to the acceptance or
> avoidance of a thing).
>
> *sv.19.20 They in whom action has thus ceased are eager neither to
> renounce nor to possess. They remain established in what is and their
> actions are spontaneous; in fact, they do nothing.
>
> whatever is grasped *na ca saMtyajyate_api ca *. nor too is it renounced *tyAgAdAnena
> *fuzzy Â* – adAna/AdAna jAnanti tatas tai: zAnta.mAnasam *. they know
>
>
>
>
> AkAza.zUnya.hRdayai:_jJai:_yathAsthitam Asyate |
>
> क्रियते च यथा.प्राप्तम् न_अपि_एतैः क्रियते ऽपि च ॥७।३।२०॥
>
> kriyate ca yathA.prAptam na_api_etai: kriyate_api ca ||7|3|20||
>
> .
>
>
> yathAsthitam Asyate –
>
> *let it be as.it.is <http://as.it.is> *
>
> kriyate ca yathA.prAptam
>
> *and it is done as.it.happens *
>
> na api etai: .
>
> *yet not by them *
>
> kriyate api ca –
>
> *nor even done.*
> *vlm.20. Wise men sit silent where they sit and live as they live, with
> their hearts and minds as vacant as the vacuous sky; they take what they
> get, and do what is destined to them as they are unconscious of doing them.
> (The vacant mind without any care or thought, is like a clear mirror the
> untainted seat of the Holy God).
>
> *sv.19.20 They in whom action has thus ceased are eager neither to
> renounce nor to possess. They remain established in what is and their
> actions are spontaneous; in fact, they do nothing.
>
> *jd.20 . आकाश.शून्य.हृदयैः ज्ञैः With the Hearts of the wise as empty as
> space यथास्थितम् आस्यते let it be as.it.is क्रियते च यथा.प्राप्तम् and it
> is done as.it.happens न_अपि एतैः yet not by them क्रियते अपि च nor even
> done.
>
>
>
> प्रवाह.पतितम् सर्वम् स्पन्दते शान्त.मानसम् ।
>
> pravAha.patitam sarvam spandate zAnta.mAnasam |
>
>
> teSAm karma.indriyANi_evam ardha.saMsupta.bAlavat* ||7|3|*21||
>
> .
>
> pravAha.patitam *. fallen in the current *
>
> sarvam *. everything *
>
> spandate *. moves/vibrates *
>
> zAnta.mAnasam *. peaceful.mind *
>
> teSAm *. of them *
>
> karma.indriyANi evam *. action.organs thus *
>
> ardha.saMsupta.bAlavat . *like a child half.asleep. *
> *sv.21 As objects borne down by a flood move non.volitionally, they work
> merely with their organs of action.
>
> *vlm.21. As sediments are swept away by the current of the stream, so the
> saintly and meek minded men are moved to action by a power not their own;
> they act with their organs of action with as much unconcern, as babes have
> the movements of their bodies, in their half.sleeping state.
>
> *. moves/vibrates *zAnta.mAnasam *. peaceful.mind *teSAm *. of them *karma.indriyANi
> evam *. action.organs thus *ardha.saMsupta.bAlavat . *like a child
> half.asleep. *
>
>
> रसे निर्.वासने लब्धे रसा अप्य् अति.तीरसा: ।
>
> rase nir.vAsane labdhe rasA* api_ati.tIrasA: |
>
> न_अन्तर् तिष्ठन्ति न बहिर् अज्ञान.निपुणा इव ॥७।३।२२॥
>
> na_antar_tiSThanti na bahir_ajJAna.nipuNA* iva ||7|3|22||
>
> .
>
>
> rasA: api_ati.tIrasA: *. altho essences are transcendent *
>
> na_anta:_tiSThanti *– not inside do they take.place *
>
> na bahi: . *nor outside like those **adept in unWisdom. *
> * jd. rasa has many senses, from the flavors of food to the moods of
> poetry
>
> to the sap of trees and the blood of Humans
>
> to the Pith or Essence of anything.
>
> Affective Attachment effects an Imprint on *rasa
>
> *vlm.22. As the sweetest things appear unsavoury to those, that are
> satiate and sated with them; so do the delights of the world, seem
> disgusting to them, that are delighted with divine joy in themselves; and
> with which they are so enrapt in their rapture, as to become unconscious of
> what is passing in and about them like insane people.
>
>
>
> karmaNa: vedanam tyAga: sa* ca siddha: pra.bodhata: |
>
> अवस्तु न_इतरेन_अर्थः किम् कृतेन_अकृतेन वा ॥७।३।२३॥
>
> avastu na_itarena_artha: kim kRtena_AkRtena vA ||7|3|23||
>
> .
>
>
> *who is a realized Adept*
>
> *is without reality*
>
> *not otherwise*
>
> *: *
>
> *how is anything done or not.done by hir? *
> *sv. Such an understanding or awakening of intelligence alone is the
> abandonment of action.
>
> What is the use of 'doing' or of 'desisting'?
>
> अवस्तु नेतारेणार्थः किं कृतेनाकृतेन वा ।। २३
> *VA . don’t get it . अवस्तु नेतारेणार्थः
>
>
> अ.वेदनम् अ.संवेद्यम् यद् अ.वासनम् आसितम् ।
>
> a.vedanam a.saMvedyam yat_a.vAsanam Asitam |
>
> शान्तम् समम् अन्.उल्लेखम् स कर्म.त्याग उच्यते ॥७।३।२४॥
>
> zAntam samam an.ullekham sa* karma.tyAga* ucyate ||7|3|24||
>
> .
>
>
> a.saMvedyam yat *– without.conceptuality, which is *
>
> a.vAsanam Asitam *– without.vAsanA.Imprints seated.dwelling.in
> <http://seated.dwelling.in> *
>
> zAntam . *at.peace*
>
> samam . *the Same/Equal*
>
> an.ullekham *. indescribable *
>
> sa karma.tyAga ucyate *– *
>
> *such they.say is abandonment of karma. *
> .
>
> *vlm.24. An action done without a desire, is an act of unconsciousness;
> and they are not recognized as our actions, which have no traces of them in
> our minds. (Hence all involuntary acts and those of insanity, are reckoned
> as no doings of their doer).
>
> .vwv.2203/24. That is called the renunciation of action which is remaining
> desireless, without sense.perception, without objects to be known,
> tranquil, even and without utterance. .vwv.2064 . .. which is remaining
> *sv.24.25 It is the cessation of the awareness of action and of
> experience, the giving up of conditioning and thus the attainment of peace
> and the state of equilibrium that is known by the expression 'abandonment
> of action'.
>
>
>
> अ.पुनःस्मरणम् सम्यक् चिर.विस्मृत=कर्म तत् ।
>
> a.puna:smaraNam samyak cira.vismRta=karma tat |
>
> स्थितम् स्तम्भ.उदर.समम् स कर्म.त्याग उच्यते ॥७।३।२५॥
>
> sthitam stambha.udara.samam sa* karma.tyAga* ucyate ||7|3|25||
>
> .
>
>
> samyak_cira.vismRta=karma tat . *that together.with the lengthy act of
> forgetting *
>
> sthitam stambha.udara.samam . *set like the interior of a post*
>
> *that is said to be "abandonment karma"*
>
> *.*
> *vlm.25. An act which is not remembered, and which is forgotten as if it
> were buried in oblivion, is as no act of its doer; and this oblivion is
> equal to the abandonment of action.
>
> *jd.25 . अ=पुनः.स्मरणम् Not.again remembering, सम्यक्_चिर.विस्मृत=कर्म तत्
> that together.with the lengthy act of forgetting स्थितं स्तम्भ.उदर.समम्
> set like the interior of a post सः कर्म.त्यागः उच्यते that is called "
>
>
> अ.त्यागम् त्यागम् इति ये कुर्वते ते व्यर्थ.बोधिनः ।
>
> a.tyAgam tyAgam iti ye kurvate vyartha.bodhina: |
>
> सा भुङ्क्ते तान् पशून् ज्ञान.कर्म.त्याग.पिशाचिका ॥७।३।२६॥
>
> sA bhuGkte tAn pazUn jJAna.karma.tyAga.pizAcikA ||7|3|26||
>
> .
>
>
> tyAgam iti *. as abandonment *
>
> ye kurvan *. who do *
>
> te vyartha.bodhina: *. they are the misrealized *
>
> sA bhuGkte tAn pazUn *– she eats those beasts *
>
> jJAna.karma.tyAga.pizAcikA *– the Wisdom.karma.abandoned Cannibaless. *
> *sv.26 When non.abandonment (or false abandonment) is mistaken for
> abandonment, the deluded ones who are like ignorant animals are possessed
> by the goblin of abandonment of activity.
>
> *vlm.26. He who pretends to have abandoned all action, without abandoning
> (or effacing) them from his mind, is said to be a hypocrite, and is
> devoured by the monster of his hypocrisy: (of this nature are the false
> fakirs, who pretend to have renounced the world).
>
>
>
>
> sa.mUla.karma.saMtyAgena_eva ye zAntim AsthitA: |
>
> न_एव तेषाम् कृतेन_अ*र्थः_न*_अकृतेन_इह कश्चन ॥७।३।२७॥
> na_eva teSAm kRtena_artha: na_akRtena_iha ka:cana ||7|3|27||
>
> .
>
>
> *casting that karma out *
>
> *do they settle in peace*
>
> *: *
>
> *they do not get their goal by action*
>
> *nor by inaction anyhow*
>
> *.*
> sa.mUla.karma.saMtyAgena_eva ye zAntim AsthitA: na_eva teSAm kRtena_artha:
> na_a.kRtena_iha ka:cana
>
> .
>
> *vwv.2204/27. For those who are established in peace merely by the
> complete renunciation of actions along with the roots, there is no
> advantage by what is done nor anything by what is not done here.
>
> *vlm.27. They who have rooted out the prejudice of actions from their
> lives, and betaken themselves to the rest and refuge of inaction, are freed
> from the expectation of reward of whatever they do, as also from the fear
> of any evil for what they avoid to perform.
>
>
>
> स.मूलम् अलम् उद्धृत्य कर्म.बीज.कलाम् इति ।
>
> sa.mUlam alam uddhRtya karma.bIja.kalAm iti |
>
> nityam eka.samAdhAnA: tajjJA:_tiSThanti_ata: sukham ||7|3|28||
>
> .
>
> uddhRtya karma.bIja.kalAm iti
>
> nityam
>
> eka.samAdhAnA: tajjJA:
>
> *vlm.28. They who have extirpated the seeds of action, with their roots
> and germs, from the ground of their minds, have always an undisturbed
> tranquility to rest upon, and which is attended with a serene delight to
> those that have made hebitude their habit.
>
> *sv. For they who have rightly understood the truth concerning abandonment
> of action have nothing whatsoever to do with activity nor with inactivity.
> They enjoy supreme peace whether they live in their house or in a forest.
>
>
>
> pravAha.patite kArye ISat.spandA* a.tanmayA: |
>
> घूर्णमान इव क्षीबा यन्त्र.संचरिता इव ॥७।३।२९॥
>
> ghUrNamAna* iva kSIbA* yantra.saMcaritA* iva ||7|3|29||
>
> .
>
> pravAha.patite kArye ISat.spandA: a.tan.mayA: ghUrNamAna_iva kSIbA:
> yantra.saMcaritA: iva
>
> .
>
> *vlm.29. The meek are slightly moved in their bodies and minds, by the
> current of business in which they have fallen; but the reckless are carried
> onward whirling in the torrent, like drunken sots reclining on the ground,
> or as anything moved by a machine, (or as the machines of an engine),
>
>
>
> मोक्ष.लक्ष्म्या विलासिन्या व्यसन.उपहता इव ।
>
> mokSa.lakSmyA vilAsinyA vyasana.upahatA* iva |
>
> ardha.supta.prabuddha.abhA: kAm api_avanim AgatA: ||7|3|30||
>
> .
>
> mokSa.lakSmyA: vilAsinyA:
>
> vyasana.upahatA: iva
>
>
> kAm api_avanim AgatA: *. . *
> *vlm.30. Those who are seated in any stage of yoga, and are graced with
> the calmness of liberation, appear as cheerful as men in a play house, who
> are half asleep and half.awake over the act in this great theatre of the
> world.
>
> *sv. For they who have rightly understood the truth concerning abandonment
> of action have nothing whatsoever to do with activity nor with inactivity.
> They enjoy supreme peace whether they live in their house or in a forest.
>
>
>
> यत् स.मूलम् परित्यक्तम् तत् त्यक्तम् इति कथ्यते ।
>
> yat sa.mUlam parityaktam tat tyaktam iti kathyate |
>
> a.mUla.kASa:_tyAga:_ya: sa* zAkhAla.vana.upama: ||7|3|31||
>
> .
>
>
> sa.mUlam parityaktam *– together.with the root cast.off *
>
> tat *. that is *
>
> tyaktam iti kathyate *. "abandoned", so it is said *
>
> a.mUla.kASa: tyAga: *. wo uprooting, abandoning *
>
> ya: *. who is *
>
> sa: *. he is *
>
> zAkhAla.vana.upama: *. . *
> *vlm.31. That is said to be wholly extirpated, which is drawn out by its
> roots, or else it is like the destroying of a tree by lopping its branches
> which will grow again, unless it is uprooted from the ground.
>
> *sv. For they who have rightly understood the truth concerning abandonment
> of action have nothing whatsoever to do with activity nor with inactivity.
> They enjoy supreme peace whether they live in their house or in a forest.
>
>
>
>
> अ.कृष्ट.मूल.शाखा.अग्र.लवनः कर्म.पादपः ।
>
> a.kRSTa.mUla.zAkhA.agra.lavana: karma.pAdapa: |
>
> पुनः शाखा.सहस्रेण दुःखाय परि.वर्धते ॥७।३।३२॥
>
> puna: zAkhA.sahasreNa du:khAya pari.vardhate ||7|3|32||
>
> .
>
>
> *x* akRSTa.*root*.*branch*.agra.lavana
>
> karma.pAdapa:
>
> puna: zAkhA.sahasreNa *. again with a 1000 branches *
>
> du:khAya parivardhate *. . *
> *AB. na kRSTam unmUlitam mUlam yatra tathA.vidham zAkhAgra.lavanam yasya ||
>
>
> *vlm.32. So the tree of acts (the ceremonial code), though lopped off of
> its branches (of particular rites and ceremonies), will thrive again if it
> is left to remain, without uprooting it by the ritual (of acháras).
>
> *sv. For they who have rightly understood the truth concerning abandonment
> of action have nothing whatsoever to do with activity nor with inactivity.
> They enjoy supreme peace whether they live in their house or in a forest.
>
>
>
> a.vedana.AtmanA tena karma.tyAga:_aGga sidhyati |
>
>
> krameNa na_itareNa_ata:_etat_eva_Aharan bhava* ||7|3|*33||
>
> .
>
> a.vedana*.Atm*anA tena – *by that un.knowing soul* karma.tyAga: aGga
> sidhyati *– abandonment action indeed succeeds *krameNa na itareNa *– w
> another process *atas *– hence *etad eva Aharan bhava *– this.only
> practising become*
>
> *. *
> *vlm.33. It is enough for your abandonment of acts, to remain unconscious
> of your performance of them; and the other recipes for the same (as given
> before) will come to you of themselves.
>
> *sv. For they who have rightly understood the truth concerning abandonment
> of action have nothing whatsoever to do with activity nor with inactivity.
> They enjoy supreme peace whether they live in their house or in a forest.
>
>
> *jd.33 . a.vedana*.Atm*anA tena . *by that un.knowing soul* karma.tyAga:
> aGga sidhyati *. abandonment action indeed succeeds *krameNa na itareNa *.
> w another process *atas *. hence *etad eva Aharan bhava *. this.only
> practising become. *
>
>
> ये त्व् एवम् कर्म.संत्यागम् अ.कृत्वा_अन्यत् प्रकुर्वते ।
>
> ye tu_evam karma.saMtyAgam a.kRtvA_anyat_prakurvate |
>
> अत्यागम् त्याग.रूप.आत्म गगनम् मारयन्ति ते ॥७।३।३४॥
>
> atyAgam tyAga.rUpa.Atma gaganam mArayanti te ||7|3|34||
>
> .
>
> abandonment of karma*
>
> anyat_prakurvate . *something.else is.done*
>
> a.tyAgam tyAga.rUpa*.Atm*a . *non.abandonment with the form and nature of
> Self *
>
> gaganam mArayanti te . *they destroy the sky/way*
>
> *.*
> *vwv.2206/34. But, those who, not having performed complete renunciation
> of actions in this manner, accomplish a different non.renunciation
> consisting of the appearance of renunciation, kill (as it were) the sky.
>
> *vlm.34. Whoever adopts any other method of getting rid of his actions,
> besides those prescribed herein; his attempts of their abandonment are as
> null and void, as his striking the air, (in order to divide it). (Out ward
> abandonment of anything is nothing, unless it is done so from the mind).
>
> *sv. For they who have rightly understood the truth concerning abandonment
> of action have nothing whatsoever to do with activity nor with inactivity.
> They enjoy supreme peace whether they live in their house or in a forest.
>
>
>
> बोध.आत्मकतया कर्म.त्यागः सम्पद्यते स्वयम् ।
>
> bodha.AtmakatayA karma.tyAga: sampadyate svayam |
>
> dagdha.bIjA* nir.iccha.uccai:_a.kriyA_eva bhavet kriyA ||7|3|35||
>
> .
>
> bodha.AtmakatayA karma.tyAga: sampadyate svayam | dagdha.bIjA*
> nir.iccha.uccai:
>
> a.kriyA_eva bhavet kriyA
>
> .
>
>
> *—karma.abandonment**—*
>
> *produces only sterile seeds*
>
> *&*
>
> *in such high desirelessness*
>
> *inActivity becomes Activity*
>
> *.*
> *vlm.35. It is the rational abandonment of a thing, that makes its true
> relinquishmcnt, and whatever is done unwilfully, is like a fried grain or
> seed, that never vegetates nor brings forth its fruit.
>
> *sv. For they who have rightly understood the truth concerning abandonment
> of action have nothing whatsoever to do with activity nor with inactivity.
>
> .AB. niricchA jIvanmuktikriyA uccai:_mahArambhApi dagdhabIjetyakriyaiva |
>
>
> बुद्धि.इन्द्रिय.ईहितम् कर्म स.फलम् रस.भावनात् ।
>
> buddhi.indriya.Ihitam karma sa.phalam rasa.bhAvanAt |
>
>
> veSTitavyam ku.dAmnA_iva spanda:_anya:_niS.phala:_aGga.ja:* ||7|3|*36||
>
> .
>
> buddhi.indriya*.I*hitam . *wished by the favulty of Intellect *
>
> *karma with its fruit *sa.phalam
> rasa.bhAvanAt
>
> veSTitavyam ku.dAmnA_iva spanda: anya: niSphala:_aGga.ja: x
>
> #dAman
>
> #veSTitavya . to.be."vested"
>
> *vlm.36. But the act that is done with the will and bodily exertion,
> becomes productive with the moisture of desire; but all other efforts of
> the body without the will, are entirely fruitless to their actor.
>
> *sv. For they who have rightly understood the truth concerning abandonment
> of action have nothing whatsoever to do with activity nor with inactivity.
> They enjoy supreme peace whether they live in their house or in a forest.
>
>
>
> karma.tyAge sthite bodhAt_jIvan.mukta:_vi.vAsana: |
>
> गृहे तिष्ठत्व् अरण्ये वा शाम्यत्व् अभ्येतु वा_उदयम् ॥७।३।३७॥
>
> gRhe tiSThatu_araNye vA zAmyatu_abhyetu vA_udayam ||7|3|37||
>
> .
>
>
> bodhAt . *after realization*
>
> jIvan.mukta: . *Living.Free= *
>
> vi.vAsana: *. Imprint.free + *
>
> gRhe tiSThatu . *at.home remain*
>
> araNye vA zAmyatu . *or in the forest peace*
>
> abhyetu vA_udayam . *or rise to success*.
> *vlm.37. After one has got rid of his action, and freed himself from
> further desire; he becomes liberated for life (Jivan—mukta), whether he may
> dwell at home or in the woods, and live in poverty or affluence.
>
> .vwv.2207/37. When the desireless one, liberated while living, is
> established in renunciation of actions on account of knowledge (or becoming
> awake to the Truth), let him abide in his house or in the forest; let him
> be extinguished or meet with elevation. (It does not matter.)
>
> *sv. For they who have rightly understood the truth concerning abandonment
> of action have nothing whatsoever to do with activity nor with inactivity.
> They enjoy supreme peace whether they live in their house or in a forest.
>
>
>
> गेहम् एव_उपशान्तस्य विजनम् दूर.काननम् ।
>
> geham eva_upazAntasya vijanam dUra.kAnanam |
>
> अशान्तस्य_अप्य् अरण्यानि वि.जना स.जना पुरी ॥७।३।३८॥
>
> azAntasya_api_araNyAni vi.janA sa.janA purI ||7|3|38||
>
> .
>
> geham eva_upazAntasya vijanam dUra.kAnanam | azAntasya_api_araNyAni
>
> vi.janA sa.janA purI
>
> .
>
>
> *is at.home in a distant forest solitude*
>
> *but one not.peaceful*
>
> *trades forest solitude for a populous city*
>
> *. *
> *vwv.2208/38. The house is quite a solitary distant forest, to one who is
> tranquil. Even forests are (like) a lonely city having living beings, to
> one who is not tranquil.
>
> *sv.38 To the peaceful a house is like a forest and to the restless even a
> forest is like a crowded city.
>
> *vlm.38. The contented soul is as solitary at home, as in the midst of the
> farthest forest; but the discontented mind find the solitary forest, to be
> as thickly thronged with vexations as the circle of a familyhouse.
>
>
>
> parizAnta.mate:_jJasya svapne_api_aprApta.mAnavA |
>
> निर्मला वितता घृदा हृद्य् एव वन.भूमिका ॥७।३।३९॥
>
> nirmalA vitatA ghRdA hRdi_eva vana.bhUmikA ||7|3|39||
>
> .
>
>
> svapne api . *even in dream*
>
> a.prApta.mAnavA – she is *not.got Human*
>
> nirmalA *Immaculate *
> vitatA
>
> hRdyA iva / hRdi eva
>
>
> vana.bhUmikA *. . *
> #vanabhUmikA – forest plain/plane .
>
> *vlm.39. The quiet and calmly composed spirit, finds the lonely woodland,
> where a human being is never to be seen even in a dream, to be as lovely to
> it as the bosom of a family dwelling.
>
> *sv.39.40 To one who is at peace, the entire world is a peaceful forest.
>
>
>
> ज्ञस्य निर्वाण.द्र्श्यस्य निस्पन्द.अर्था नभो.मयी ।
>
> jJasya nirvANa.drzyasya nispanda.arthA nabho.mayI |
>
> शान्त.अशेष.विशेष.अर्था जगद् अव महाटवी ॥७।३।४०॥
>
> zAnta.azeSa.vizeSa.arthA jagat_eva mahATavI ||7|3|40||
>
> .
>
> jJasya nirvANa.drzyasya nispanda.arthA nabhomayI zAnta.azeSa.vizeSa.arthA
>
> jagad eva mahATavI
>
> .
>
> *vlm.40. The wise man who has lost the sight of the visibles, and of the
> endless particulars abounding in this forest of the world, beholds on every
> side the silent and motionless sphere of heaven spread all around him.
>
> *sv.39.40 To one who is at peace, the entire world is a peaceful forest.
>
>
>
>
> ananta.saMkalpavata:_hRdaya.stha.jagat.sthite: |
>
> हृद्य् एव_आवर्तते भू*mir अ*ज्ञस्य_अखिल.सागरा ॥७।३।४१॥
> <https://groups.google.com/forum/#!forum/yoga-vasishtha>
>
> Complete YVFiles
> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh.Ia?dl=0
> <https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0>
> next Canto:
>
> fm7004 3.ja22-23 ON "I"DENTITY AND SELF .z49
>
>
> https://www.dropbox.com/s/r0428s856gmyoi1/fm7004%203.ja22-23%20ON%20I-DENTITY%20AND%20SELF%20.z49.docx?dl=0
> santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
> vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
>
> सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
> विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
> Contentment is the highest gain, Good Company the highest course,
> Enquiry the highest wisdom, and Peace the highest enjoyment.
> -- Yoga Vasishtha
>
>
> The complete YVFiles of this masterpiece can be found at
>
>>
>>
>>
>>
>>
>>
>> ~sv. RAMA asked: Since that which is cannot cease to be and since what is
>> not cannot exist, how can awareness (experience) be made non~awareness or
>> non-experience?
>>
>> Good and evil actions cease when it is realised that they do not exist in
>> reality. Hence, one should enquire into the root of action till that root
>> is destroyed.
>>
>> When non~abandonment (or false abandonment) is mistaken for abandonment,
>> the deluded ones who are like ignorant animals are possessed by the goblin
>> of abandonment of activity.
>>
>> For they who have rightly understood the truth concerning abandonment of
>> action have nothing whatsoever to do with activity nor with inactivity.
>> They enjoy supreme peace whether they live in their house or in a forest.
>>
>>
>>
>> FM.7.3
>>
>>
>>
>>
>>
>>
>> *RÂMA said—*
>>
>>
>> अ.वेदनम् वेदनस्य मुनि.इन्द्र क्रियते कथम् ।
>>
>> a.vedanam vedanasya muni.indra kriyate katham |
>>
>> न_असत:_विद्यते भाव:_न_अभाव:_विद्यते सत: ॥७।३।१॥
>>
>> na_asata:_vidyate bhAva:_na_abhAva:_vidyate sata: ||7|3|1||
>>
>> .
>>
>> a.vedanam vedanasya x
>>
>> muni.indra kriyate katham |
>>
>> na_asata:_vidyate bhAva:_x
>>
>>
>> *. *
>>
>> *a lack of knowing for the knowing*
>>
>> *:*
>>
>> *Lord.muni,* *how's it done?*
>>
>> *what is* *not.So is known.to.be <http://known.to.be> a
>> bhAva.state.of.becoming?*
>>
>> *no non.becoming is* *known.to.be <http://known.to.be> in what.is.So
>> <http://what.is.So>!*
>> .
>>
>> * jd. passages like this may seem tediously annoying
>>
>> but they are useful exercises in forming Ur concept of <sat> / <tat>
>>
>> and the difference between bhavati Becoming & asti Being.So (in time &
>> place)
>>
>> .
>>
>> ~vlm.1 RÁMA said:..Tell me, O Sage, how it may be possible to convert our
>> knowledge to ignorance, since it is impossible to make a nothing of
>> something, as also to make anything out of a nothing.
>>
>> ~sv.1 RAMA asked: Since that which is cannot cease to be and since what
>> is not cannot exist, how can awareness (experience) be made non~awareness
>> or non.experience?
>>
>>
>>
>>
>>
>> न_असत:_विद्यते भाव:_न_अभाव:_विद्यते सत: ।
>>
>> na_asata:_vidyate bhAva:_na_abhAva:_vidyate sata: |
>>
>> यदा तदा_एव सु.करम् वेदन=अवेदनम् स्वयम् ॥७।३।०२॥.
>>
>> yadA tadA_eva su.karam vedana=avedanam svayam ||7|3|02||.
>>
>> .
>>
>>
>> vidyate bhAva: . *is the becomng known to be *
>>
>> na a.bhAva: vidyate *. nor is a lack of becoming known to be *
>>
>> sata: . *of the BeingSo *
>>
>> yadA tadA eva *. when this is so then too *
>> sukaram
>>
>> vedana~a.vedanam svayam
>>
>> At any time Vedana Understanding and Avedana Misunderstanding are a
>> simple matter for anyone. ???
>>
>> ~vlm.2. Vasishtha replied:..Verily a nothing or unreality, cannot be
>> something in reality; nor a real something can become an unreal nothing;
>> but in any case where both of these (viz. reality as well as unreality of a
>> thing) are possible, there the cognition and incognition of something, are
>> both of them equally palpable of themselves. (This is termed a
>> Chátushkotika Sunsaya or quadruplicate apprehension of something,
>> consisting, of the reality or unreality of a thing, and the certainty or
>> uncertainty of its knowledge).
>>
>> ~sv.2 VASISTHA replied: It is true that that which is ceases not and that
>> which is not does not exist. Experience and non.experience are also that
>> simple and easy of accomplishment.
>>
>>
>>
>> एतौ वेदन.शब्द.अर्थौ रज्जु.सर्प.भ्रम~उपमौ ।
>>
>> etau vedana.zabda.arthau rajju.sarpa.bhrama~upamau |
>>
>> असत्यौ उदितौ विद्धि मृग.तृष्ण~अम्भसा समौ ॥७।३।०३॥
>>
>> asatyau uditau viddhi mRga.tRSNa~ambhasA samau ||7|3|03||
>>
>> .
>>
>> etau vedana.zabda.arthau x
>>
>> rajju.sarpa.bhrama~upamau |
>>
>> asatyau uditau viddhi x
>>
>>
>> *. *
>>
>> *know both of these word.meanings to be*
>>
>> *like the rope/snake delusion*
>>
>> *:*
>>
>> *know them as arisen unrealities*
>>
>> *the same as a mirage*
>>
>> *.*
>> ~vlm.3. The two senses of the word knowledge (i.e. its affirmative and
>> negative senses) are apparent in the instance of "a rope appearing as a
>> snake": here the knowledge of the rope is certain, but that of the snake is
>> a mistake or error. And so in the case of a mirage presenting the
>> appearance of water. (Here the things snake and water prove to be nothing,
>> and their knowledge as such, is converted to error or want of knowledge).
>>
>> ~sv.3 For the word 'experience' and what is indicated by it are born of
>> falsehood or delusion. Hence, they give rise to sorrow.
>>
>> esp. the marriage of a #zUdra woman with a man of a higher caste • the
>> रजस्तमश्चैव प्राणिनां संश्रिताः सदा । त्रिविधा वेदना चैव सर्वसत्त्वेषु
>> .tA f. <.tva> n.) ib.; to be known or to be made known. — vedana is derived
>> from >vid, and refers to rational knowledge, just as cetana derives from
>> >cit, and refers to intuitive or irrational knowledge. . This Understanding
>> or Apprehension can be Such or unSuch, So or not.So, true or false, like
>> the apprehensions of rope and snake: etau vedana.zabdArthau
>> ||7|3|* y7003.003.
>>
>> *jd.3 – etau vedana.zabda.arthau . *these two word.meanings *rajju.sarpa.bhrama~upamau
>> – *like the rope/snake delusion a.*satyau uditau viddhi – *know as
>> arisen unrealities *mRga.tRSNa~ambhasA samau . *the same as a mirage. *
>>
>>
>> अबोध:_तु_अनयो: श्रेयान् बोध:_दु:खाय च_एतयो: ।
>>
>> abodha:_tu_anayo: zreyAn bodha:_du:khAya ca_etayo: |
>>
>> तस्मात् सत्_एव बुद्ध्यस्व मा_असत्_बुद्ध्यस्व राघव ॥७।३।४॥
>>
>> tasmAt sat_eva buddhyasva mA_asat_buddhyasva rAghava ||7|3|4||
>>
>> .
>>
>> abodha:_tu_anayo: zreyAn x
>>
>> bodha:_du:khAya ca_etayo: |
>>
>> tasmAt sat_eva buddhyasva x
>>
>>
>> *. *
>>
>> *but these*
>>
>> *are unawakened to riches*
>>
>> *and** these also*
>>
>> *are awakened to misery*
>>
>> *from That / therefore*
>>
>> *never investigate not.BeingSo*
>>
>> *rAghava.*
>>
>> *.*
>> ~vlm.4 It is better therefore to have no knowledge of these false
>> appearances, whose knowledge tends to our misery only; wherfore know the
>> true reality alone, and never think of the unreal appearance.
>>
>>
>>
>> जन्तो:_वेदन.शब्द.अर्थ.बोध: दु:ख.कर: पर: ।
>>
>> janto:_vedana.zabda.artha.bodha: du:kha.kara: para: |
>>
>> निष्कृत्य ज्ञप्ति.शब्द.अर्थ.बोधम् तिष्ठ यथास्थितम् ॥७।३।०५॥
>>
>>
>> .
>>
>> janto: *. of a person *
>>
>> vedana.zabda.artha.bodha: *. *
>>
>> *one who has realized what the word "knowing" means*
>>
>> du:kha.kara: *. misery.making *
>>
>> para: *x *
>>
>> niSkRtya *x *
>>
>> jJapti.zabda.artha.bodham *. who has realized *
>>
>> tiSTha *. remain *
>>
>> yathAsthitam *– as~is. *
>> ~vlm.5. The conception of the sense of sensible perceptions, is the cause
>> of woe of all living beings; therefore it is better to root out the sense
>> of the perceptibles from the mind, and rely in the knowledge of the
>> underlying universal soul only. (Taking the particulars in the sense of
>> individual souls, is the cause of misery only).
>>
>> ~sv.4.5.6. Abandon this awareness of 'experience' and remain established
>> in the awareness of the highest wisdom. The latter is nirvana.
>>
>>
>>
>> सर्व.अवबोध~अवसरे ज्ञप्ति.शब्द.अर्थयो:_इह ।
>>
>> sarva.avabodha~avasare jJapti.zabda.arthayo:_iha |
>>
>> निर्वाण~उदय* इति_एव परम् ॐ इति शाम्यताम् ॥७।३।०६॥
>>
>> nirvANa~udaya* iti_eva param OM iti zAmyatAm ||7|3|06||
>>
>> .
>>
>>
>> jJapti.zabda.arthayo:_iha *– the word jnapti.Knowing has two senses here
>> + *
>>
>> nirvANa~udaya_iti_eva – *as the rise of nirvANa*
>>
>> param OM_iti zAmyatAm – *and then **ॐ the state of Peace*.
>> ~vlm.6. Leaving aside the knowledge of parts, and the sense of your
>> perception of all sensible objects, know the whole as one infinite soul, in
>> which you have your rest and nirvána extinction.
>>
>> ~sv.4.5.6. Abandon this awareness of 'experience' and remain established
>> in the awareness of the highest wisdom. The latter is nirvana.
>>
>> *jd. #sara . #avasara – an occasion, a seasonable opportunity +
>>
>>
>>
>> शुभ~अशुभ.आत्म.कर्म स्वम् नाशनीयम् विवेकिना ।
>>
>> zubha~azubha.Atma.karma svam nAzanIyam vivekinA |
>>
>> तत्_न_अस्ति_इति_अवबोधेन तत्त्व.ज्ञानेन सिध्यति ॥७।३।०७॥
>>
>> tat_na_asti_iti_avabodhena tattva.jJAnena sidhyati ||7|3|07||
>>
>> .
>>
>> zubha~azubha.Atma.karma x
>>
>> svam nAzanIyam vivekinA |
>>
>> tat_na_asti_iti_avabodhena x
>>
>>
>> *. *
>>
>> *his own karmas, pure or impure,*
>>
>> *should be disabled ("That's not so!") by the vivekin.Discerner*
>>
>> *and by that understanding he is adept in Thatness.Wisdom*
>>
>> *. *
>> ~vlm.7. Destroy all your acts of merit and demerit, by the force of your
>> discrimination; and your knowledge of the evanescence of your deeds, aided
>> by your knowledge of truth, will cause the consummation of Yoga (Siddhi).
>>
>>
>>
>> कर्म.मूल.निकाषेण संसार: परि.शाम्यति ।
>>
>> karma.mUla.nikASeNa saMsAra: pari.zAmyati |
>>
>> सु.विचारितम् अन्विष्टम् यावत्_कर्म न विद्यते ॥७।३।०८॥
>>
>> su.vicAritam anviSTam yAvat_karma na vidyate ||7|3|08||
>>
>> .
>>
>>
>> saMsAra: parizAmyati *. x + *
>>
>> su.vicAritam anviSTam *x*
>>
>> yAvat_karma na vidyate . *x*.
>> #nikASa
>>
>> #parizam
>>
>> #anviSTa —¶mw* . sought, required. —¶jd – "after.wished", sought~after:
>> suvicAritam anviSTam yAvat karma na vidyate y7003.008 —
>>
>> ~vlm.8. By rooting out the reminiscence of your acts, you put a stop to
>> their results and your course in the world; and if you succeed to gain the
>> object of your search (i.e. your spiritual knowledge), by means of your
>> reason, you have no more any need of your action.
>>
>> ~sv.7.8.9 Good and evil actions cease when it is realised that they do
>> not exist in reality. Hence, one should enquire into the root of action
>> till that root is destroyed.
>>
>>
>>
>> चित्~रूप:_बिल्व.मज्जान्त:_चित्त.संज्ञाम् यत् आत्मनि ।
>>
>> cit~rUpa:_bilva.majjAnta:_citta.saMjJAm yat Atmani |
>>
>> करोति तत् यथा बिल्वान्_न स्वल्पम् अपि भिद्यते ॥७।३।०९॥
>>
>>
>> .
>>
>> cid.rUpa:
>>
>> *Conscious Form *
>>
>> bilva.majjAnta: *x *
>>
>> citta.saMjJAm *x *
>>
>> yat_Atmani *what in self *
>>
>> karoti tat *is doing that *
>>
>> yathA bilvAn x
>>
>> na svalpam api bhidyate *. x. *
>> ~vlm.9. The divine intellect, like the Belfruit, forms within itself its
>> pith and seeds (of future worlds), which lie hid in it, and never burst out
>> of its bosom. (So all things are contained in divine mind).
>>
>> ~sv.7.8.9 Good and evil actions cease when it is realised that they do
>> not exist in reality. Hence, one should enquire into the root of action
>> till that root is destroyed.
>>
>>
>>
>> न यथा संनिवेश~अन्त: संनिवेश:_तत: पृथक् ।
>>
>> na yathA saMniveza~anta: saMniveza:_tata: pRthak |
>>
>> तथा नभ:अर्थ.आदि पृथक्_न परस्मात् मनाक्.अपि ॥७।३।१०॥
>>
>> tathA nabha:artha.Adi pRthak_na parasmAt manAk.api ||7|3|10||
>>
>> .
>>
>>
>> saMnivezas.rata: pRthak *. x + *
>>
>> tathA nabhas.artha*.Adi* pRthak *x *
>>
>> na parasmAn_manAg*.api* *. x. *
>> ~sv.10.11 For just as everything that springs from the earth is
>> non.different from the earth, even so all that arises out of consciousness
>> is non.different from consciousness.
>>
>> ~vlm.10. As a thing contained in its container, is not separate from the
>> containing receptacle, so all things that lie in the womb of space, are
>> included in the infinite space of the universal soul (or the divine mind)
>> which encompasses the endless vacuity in it.
>>
>>
>>
>> यत्_एव_अम्भ:_तत्_एव_अन्तर्.द्रवत्वम् अ.पृथक् यथा ।
>>
>> yat_eva_ambha:_tat_eva_antar.dravatvam a.pRthak yathA |
>>
>> चित्त्वम् एवम् तथा चित्तम् तत्_रूपत्वात् तत्.अर्थयो: ॥७।३।११॥
>>
>> cittvam evam tathA cittam tat_rUpatvAt tat.arthayo: ||7|3|11||
>>
>> .
>>
>>
>> tad eva antar.dravatvam a.pRthag yathA *. *
>>
>> *that also is not different from its essential flow *
>>
>> cittvam evam tathA cittam *. thus too **citta.Affection is its conscious
>> flow*
>>
>> tad rUpatvAt tad.arthayo: *. x. *
>> #citta
>>
>> #cittva
>>
>> ~vlm.11. And as the property of fluidity, is never distinct from the
>> nature of liquids; so the thoughts (of all created things), are never apart
>> from the thinking principle of the Divine mind. (The words Chittam and
>> Chittwam, and their meanings of the thought and mind, appertain to their
>> common root the chit or intellect with which they are alike in sound and
>> sense).
>>
>>
>>
>> यथा द्रवत्वम् पयसि यथा_आलोक:_च तेजसि ।
>>
>> yathA dravatvam payasi yathA_Aloka:_ca tejasi |
>>
>> तथा ब्रह्माणि_अ.तत्.भावम् चित्त्वम् चित्तम् च विद्यते ॥७।३।१२॥.
>>
>> tathA brahmANi_a.tat.bhAvam cittvam cittam ca vidyate ||7|3|12||.
>>
>> .
>>
>>
>> yathA Aloka: ca tejasi . *like light in fire *
>>
>> tathA brahmANi a.tad.bhAvam *x *
>>
>> cittvam cittam ca vidyate *. x. *
>> ~vlm.12. Again as fluidity is the inseparable property of water, and
>> light is that of fire; so the thoughts and thinking, inhere intrinsically
>> in the nature of the Divine Intellect, and not as its separable qualities.
>>
>> ~sv.12 Liquidity is non.different from liquid; in the same way, in
>> Brahman there is no division even between the mind and consciousness.
>>
>>
>>
>> चेतनम् कर्म तत् स्व.अन्तर्.निर्मूलम् भ्रम.यक्षवत् ।
>>
>> cetanam karma tat sva.antar.nirmUlam bhrama.yakSavat |
>>
>> उदेति_अहेतुकम् तत्_चेत् न_उदितम् तत् न विद्यते ॥७।३।१३॥
>>
>> udeti_ahetukam tat_cet na_uditam tat na vidyate ||7|3|13||
>>
>> .
>>
>>
>> karma
>>
>> tat_svAntar *that in self *
>>
>> nirmUlam *wo a root *
>>
>> bhrama.yakSavat *– like a delusive ghost *
>>
>> udeti_a.hetukam *arising causelessly *
>>
>> tat_cet *that if *
>>
>> na_uditam *not arisen *
>>
>> tat_na vidyate – *that is not known.to.be <http://known.to.be>*
>> .
>>
>> ~vlm.13. Intellection is the action of the intellect, and its privation
>> gives rise to the chimeras: of error in the mind; there is no other cause
>> of error, nor does it last unless it rises in absence of reason.
>>
>> ~sv.13.14 The activity known as awareness arises without a cause in that
>> consciousness; hence it is as good as non.existent, being non.different
>> from consciousness.
>>
>>
>>
>> चेतनम् कर्म तत्_च_एतत् भाति स्पन्द* इव_अनिल: ।
>>
>> cetanam karma tat_ca_etat bhAti spanda* iva_anila: |
>>
>> अ.हेतुकम् यत्_आत्मा_एतत् बहिर्_अन्तर्_च सार्ध.धी: ॥७।३।१४॥
>>
>> a.hetukam yat_AtmA_etat bahir_antar_ca sArdha.dhI: ||7|3|14||
>>
>> .
>>
>>
>> tat_ca_etat_bhAti *x *
>>
>> spanda iva_anila: *. x + *
>>
>> a.hetukam yat_AtmA_etat *x *
>>
>> bahi:_anta:_ca sArdha.dhI: *. x. *
>> ~vlm.14. Intellection is the action of the intellect, as fluctuation is
>> that of the wind; and it is by means of their respective actions, that we
>> have our perceptions of them. But when the soul ceases from action, then
>> both of these (viz: our intellection and perceptions) are at a utter stop
>> within and without us. (i.e. The soul is the prime mover of our inward and
>> outward senses).
>>
>> ~sv.13.14 The activity known as awareness arises without a cause in that
>> consciousness; hence it is as good as non.existent, being non.different
>> from consciousness.
>>
>> ~VA . as (karma) has no cause, there is no difference in
>> Atman/Consciousness outside (in waking) and inside (sleep and deep sleep)
>>
>>
>> विस्तार: कर्मणाम् देह: सोहंता.आत्मा स.संसृति: ।
>>
>> vistAra: karmaNAm deha: sohaMtA.AtmA sa.saMsRti: |
>>
>> अ.चेतना~अन्.अहंत्वेन शाम्यति_अ.स्पन्द.वातवत् ॥७।३।१५॥
>>
>>
>> .
>>
>> vistAra: karmaNAm deha: *x *
>>
>> sohaMtA_AtmA sa.saMsRti: *x *
>>
>> a.cetanA=an~ahaMtvena *x *
>>
>> zAmyati_a.spanda=vAtavat *. x. *
>> ~vlm.15. The body is the field and scope of our actions, and our egoism
>> spreads itself over the world; but our insensibility and want of egoism,
>> tend to put away the world from us as want of force puts down the breeze.
>>
>> ~sv.15.16 Action is rooted in the body which is rooted in the egosense.
>> If the apprehension of the egosense is abandoned, it ceases.
>>
>> #vistAra
>>
>>
>>
>> अ.चेतनात्_अनन्त~अत्मा भूत्वा ज्ञ:_अपि_उपल.उपम: ।
>>
>> a.cetanAt_ananta~atmA bhUtvA jJa:_api_upala.upama: |
>>
>> संसार.मूल.कषणम् कुरु क्रीड.मुख~अग्रवत् ॥७।३।१६॥
>>
>> saMsAra.mUla.kaSaNam kuru krIDa.mukha~agravat ||7|3|16||
>>
>> .
>>
>>
>> ananta~atmA *x *
>>
>> bhUtvA jJa:_api_upala~upama: *x *
>>
>> saMsAra.mUla.kaSaNam *x *
>>
>> kuru *x *
>>
>> krIDa.mukha~agravat *. x. *
>> ~vlm.16. Insensibility of the body and mind, renders the intelligent
>> soul, as dull as a stone; therefore root out the world from thy mind, as a
>> boar uproots a plant with its tusk; (by means of your insensibility of it,
>> and the full sense of God alone in thee).
>>
>> ~sv.15.16 Action is rooted in the body which is rooted in the egosense.
>> If the apprehension of the egosense is abandoned, it ceases.
>>
>> कष् #kaS . to rub . कष् #kaSa . scraping, rubbing. #nikaSa: . the
>> jeweler's touchstone, used to test the purity of gold • http://en.wikipedia.org/wiki/Touchstone
>> . mana: prayAti nairmalyam nikaSeNa iva kAJcanam* ||7|3|* y6081.040. •• #
>> *kaSaNa.* . (ifc.) rubbing one's self on, adapting one's self to BhP.x,90,49
>>
>>
>>
>> कर्म.बीज.कला.कोश=त्याग* एवम् कृत: भवेत् ।
>>
>> karma.bIja.kalA.koza=tyAga* evam kRta: bhavet |
>>
>> न_अन्यथा राघव_अन्त:_ते शान्तम् अस्तु सदा स्थितम् ॥७।३।१७॥
>>
>>
>> .
>>
>> karma.bIja.kalA.koza=tyAga_*. in abandonment the karma.seed with its
>> constituent traces *
>>
>> evam kRta: bhavet *. so it should be done *
>>
>> na anyathA *. not otherwise *
>>
>> *rAghava *
>>
>> anta:_te zAntam *. at pece within, you *
>>
>> astu sadA sthitam *. should ever be in that state. *
>> ~vlm.17. In this way only, O Ráma, you can get rid of the seed vessel of
>> action in your mind; and there is no other means of enjoying the lasting
>> peace of your soul besides this.
>>
>> ~sv.17.18 Thus is the root of action destroyed.
>>
>> moon's diameter • (personified as a daughter of *kardama and wife of
>> *marIci) • a division of time • (in prosody) a syllabic instant • a term
>> for the seven substrata of the elements or *dhAtus of the human body (viz.
>> flesh, blood, fat, phlegm, urine, bile, and semen • an atom • (with
>> *pAzupatas) the elements of the gross or material world.
>>
>> with its constituent traces *evam kRta: bhavet *. so it should be done *na
>> anyathA *. not otherwise rAghava *anta:_te zAntam *. at peace within,
>> you *astu sadA sthitam *. should ever be in that state. *
>>
>>
>> कर्म.बीज.कला=त्यागे तु_एतस्मात्_इतर.आत्मनि ।
>>
>> karma.bIja.kalA=tyAge tu_etasmAt_itara.Atmani |
>>
>> अविद्यमाने जीवस्य तज्ञै:_विदित.वस्तुभि: ॥७।३।१८॥
>>
>> avidyamAne jIvasya tajJai:_vidita.vastubhi: ||7|3|18||
>>
>> .
>>
>>
>> etasmAt_itara*.Atm*ani . *then in another soul*
>>
>> avidyamAne . *in the ignorance*
>>
>> jIvasya . *of the Living jIva *
>>
>> taj.jJai*:_*vidita.vastubhi: ... x*x*
>> ~vlm.18. After the germinating seed of action is removed from the mind,
>> the wise man loses the sight of all temporal objects, in his full view of
>> the holy light of God.
>>
>> ~sv.17.18 Thus is the root of action destroyed.
>>
>>
>>
>> शान्तै:_न गृह्यते किम्चित्_न च संत्यज्यते_अपि च ।
>>
>> zAntai:_na gRhyate kimcit_na ca saMtyajyate_api ca |
>>
>> त्यागादानेन जानन्ति तत:_तै: शान्त.मानसम् ॥७।३।१९॥
>>
>> tyAgAdAnena jAnanti tata:_tai: zAnta.mAnasam ||7|3|19||
>>
>> .
>>
>> grasped *
>>
>> na ca saMtyajyate_api ca *. nor too is it renounced *
>>
>> tyAgAdAnena *fuzzy Â* – adAna/AdAna* x *
>>
>> jAnanti tatas tai: zAnta.mAnasam *. they know from that a peaceful Mind.
>> *
>>
>> any employment of their own choice or will; (but they do whatever comes in
>> their way, knowing it as the will of God and must be done). They are
>> therefore said to be of truely saintly souls and minds, who are strangers
>> to the preference or rejection of anything: (lit. to the acceptance or
>> avoidance of a thing).
>>
>> ~sv.19.20 They in whom action has thus ceased are eager neither to
>> renounce nor to possess. They remain established in what is and their
>> actions are spontaneous; in fact, they do nothing.
>>
>> whatever is grasped *na ca saMtyajyate_api ca *. nor too is it renounced
>> *tyAgAdAnena *fuzzy Â* – adAna/AdAna* x *jAnanti tatas tai:
>> zAnta.mAnasam *. they know from that a peaceful Mind. *
>>
>>
>> आकाश.शून्य.हृदयै:_ज्ञै:_यथास्थितम् आस्यते ।
>>
>> AkAza.zUnya.hRdayai:_jJai:_yathAsthitam Asyate |
>>
>> क्रियते च यथा.प्राप्तम् न_अपि_एतै: क्रियते_अपि च ॥७।३।२०॥
>>
>> kriyate ca yathA.prAptam na_api_etai: kriyate_api ca ||7|3|20||
>>
>> .
>>
>>
>> yathAsthitam Asyate –
>>
>> *let it be as~it~is *
>>
>> kriyate ca yathA.prAptam
>>
>> *and it is done as~it.happens *
>>
>> na api etai: .
>>
>> *yet not by them *
>>
>> kriyate api ca –
>>
>> *nor even done.*
>> ~vlm.20. Wise men sit silent where they sit and live as they live, with
>> their hearts and minds as vacant as the vacuous sky; they take what they
>> get, and do what is destined to them as they are unconscious of doing them.
>> (The vacant mind without any care or thought, is like a clear mirror the
>> untainted seat of the Holy God).
>>
>> ~sv.19.20 They in whom action has thus ceased are eager neither to
>> renounce nor to possess. They remain established in what is and their
>> actions are spontaneous; in fact, they do nothing.
>>
>> *jd.20 . आकाश.शून्य.हृदयैः ज्ञैः With the Hearts of the wise as empty as
>> space यथास्थितम् आस्यते let it be as~it~is क्रियते च यथा.प्राप्तम् and
>> it is done as~it.happens न अपि एतैः yet not by them क्रियते अपि च nor
>> even done.
>>
>>
>>
>> प्रवाह.पतितम् सर्वम् स्पन्दते शान्त.मानसम् ।
>>
>> pravAha.patitam sarvam spandate zAnta.mAnasam |
>>
>> तेषाम् कर्म.इन्द्रियाणि_एवम् अर्ध.संसुप्त.बालवत् ॥७।३।२१॥
>>
>>
>> .
>>
>> pravAha.patitam *. fallen in the current *
>>
>> sarvam *. everything *
>>
>> spandate *. moves/vibrates *
>>
>> zAnta.mAnasam *. peaceful.mind *
>>
>> teSAm *. of them *
>>
>> karma~indriyANi evam *. action.organs thus *
>>
>> ardha.saMsupta.bAlavat . *like a child half~asleep. *
>> ~sv.21 As objects borne down by a flood move non.volitionally, they work
>> merely with their organs of action.
>>
>> ~vlm.21. As sediments are swept away by the current of the stream, so the
>> saintly and meek minded men are moved to action by a power not their own;
>> they act with their organs of action with as much unconcern, as babes have
>> the movements of their bodies, in their half.sleeping state.
>>
>> *. moves/vibrates *zAnta.mAnasam *. peaceful.mind *teSAm *. of them *karma~indriyANi
>> evam *. action.organs thus *ardha.saMsupta.bAlavat . *like a child
>> half~asleep. *
>>
>>
>> रसे निर्.वासने लब्धे रसा* अपि_अति.तीरसा: ।
>>
>> rase nir.vAsane labdhe rasA* api_ati.tIrasA: |
>>
>> न_अन्तर्_तिष्ठन्ति न बहिर्_अज्ञान.निपुणा* इव ॥७।३।२२॥
>>
>> na_antar_tiSThanti na bahir_ajJAna.nipuNA* iva ||7|3|22||
>>
>> .
>>
>>
>> rasA: api_ati.tIrasA: *. altho essences are transcendent *
>>
>> na_anta:_tiSThanti *– not inside do they take.place *
>>
>> na bahi: . *nor outside like those **adept in unWisdom. *
>> * jd. rasa has many senses, from the flavors of food to the moods of
>> poetry
>>
>> to the sap of trees and the blood of Humans
>>
>> to the Pith or Essence of anything.
>>
>> Affective Attachment effects an Imprint on *rasa
>>
>> ~vlm.22. As the sweetest things appear unsavoury to those, that are
>> satiate and sated with them; so do the delights of the world, seem
>> disgusting to them, that are delighted with divine joy in themselves; and
>> with which they are so enrapt in their rapture, as to become unconscious of
>> what is passing in and about them like insane people.
>>
>>
>>
>> कर्मण: वेदनम् त्याग: स* च सिद्ध: प्र.बोधत: ।
>>
>> karmaNa: vedanam tyAga: sa* ca siddha: pra.bodhata: |
>>
>> अवस्तु न_इतरेन_अर्थ: किम् कृतेन_आकृतेन वा ॥७।३।२३॥
>>
>> avastu na_itarena_artha: kim kRtena_AkRtena vA ||7|3|23||
>>
>> .
>>
>>
>> *who is a realized Adept*
>>
>> *is without reality*
>>
>> *not otherwise*
>>
>> *: *
>>
>> *how is anything done or not.done by hir? *
>> ~sv. Such an understanding or awakening of intelligence alone is the
>> abandonment of action.
>>
>> What is the use of 'doing' or of 'desisting'?
>>
>> अवस्तु नेतारेणार्थः किं कृतेनाकृतेन वा ।। २३
>> VA . don’t get it . अवस्तु नेतारेणार्थः
>>
>>
>> अ.वेदनम् अ.संवेद्यम् यत्_अ.वासनम् आसितम् ।
>>
>> a.vedanam a.saMvedyam yat_a.vAsanam Asitam |
>>
>> शान्तम् समम् अन्.उल्लेखम् स* कर्म.त्याग* उच्यते ॥७।३।२४॥
>>
>> zAntam samam an.ullekham sa* karma.tyAga* ucyate ||7|3|24||
>>
>> .
>>
>>
>> a.saMvedyam yat *– without.conceptuality, which is *
>>
>> a.vAsanam Asitam *– without.vAsanA.Imprints seated.dwelling.in
>> <http://seated.dwelling.in> *
>>
>> zAntam . *at.peace*
>>
>> samam . *the Same/Equal*
>>
>> an~ullekham *. indescribable *
>>
>> sa karma.tyAga ucyate *– *
>>
>> *such they.say is abandonment of karma. *
>> .
>>
>> ~vlm.24. An action done without a desire, is an act of unconsciousness;
>> and they are not recognized as our actions, which have no traces of them in
>> our minds. (Hence all involuntary acts and those of insanity, are reckoned
>> as no doings of their doer).
>>
>> ~vwv.2203/24. That is called the renunciation of action which is
>> remaining desireless, without sense.perception, without objects to be
>> known, tranquil, even and without utterance. ~vwv.2064 . ... which is
>>
>> ~sv.24.25 It is the cessation of the awareness of action and of
>> experience, the giving up of conditioning and thus the attainment of peace
>> and the state of equilibrium that is known by the expression 'abandonment
>> of action'.
>>
>>
>>
>> अ.पुन:स्मरणम् सम्यक् चिर.विस्मृत=कर्म तत् ।
>>
>> a.puna:smaraNam samyak cira.vismRta=karma tat |
>>
>> स्थितम् स्तम्भ~उदर.समम् स* कर्म.त्याग* उच्यते ॥७।३।२५॥
>>
>> sthitam stambha~udara.samam sa* karma.tyAga* ucyate ||7|3|25||
>>
>> .
>>
>>
>> samyak_cira.vismRta=karma tat . *that together.with the lengthy act of
>> forgetting *
>>
>> sthitam stambha~udara.samam . *set like the interior of a post*
>>
>> *that is said to be "abandonment karma"*
>>
>> *.*
>> ~vlm.25. An act which is not remembered, and which is forgotten as if it
>> were buried in oblivion, is as no act of its doer; and this oblivion is
>> equal to the abandonment of action.
>>
>> *jd.25 . अ=पुनः.स्मरणम् Not~again remembering, सम्यक्_चिर.विस्मृत=कर्म
>> तत् that together.with the lengthy act of forgetting स्थितं स्तम्भ~उदर.
>>
>>
>> अ.त्यागम् त्यागम् इति ये कुर्वन्_ते व्यर्थ.बोधिन: ।
>>
>> a.tyAgam tyAgam iti ye kurvan_te vyartha.bodhina: |
>>
>> सा भुङ्क्ते तान् पशून् ज्ञान.कर्म.त्याग.पिशाचिका ॥७।३।२६॥
>>
>> sA bhuGkte tAn pazUn jJAna.karma.tyAga.pizAcikA ||7|3|26||
>>
>> .
>>
>>
>> tyAgam iti *. as abandonment *
>>
>> ye kurvan *. who do *
>>
>> te vyartha.bodhina: *. they are the misrealized *
>>
>> sA bhuGkte tAn pazUn *– she eats those beasts *
>>
>> jJAna.karma.tyAga.pizAcikA *– the Wisdom.karma~abandoned Cannibaless. *
>> ~sv.26 When non~abandonment (or false abandonment) is mistaken for
>> abandonment, the deluded ones who are like ignorant animals are possessed
>> by the goblin of abandonment of activity.
>>
>> ~vlm.26. He who pretends to have abandoned all action, without abandoning
>> (or effacing) them from his mind, is said to be a hypocrite, and is
>> devoured by the monster of his hypocrisy: (of this nature are the false
>> fakirs, who pretend to have renounced the world).
>>
>>
>>
>> स.मूल.कर्म.संत्यागेन_एव ये शान्तिम् आस्थिता: ।
>>
>> sa.mUla.karma.saMtyAgena_eva ye zAntim AsthitA: |
>>
>> न_एव तेषाम् कृतेन_अर्थ: न_अकृतेन_इह क:चन ॥७।३।२७॥
>>
>>
>> .
>>
>> *only thru getting it roots&all *
>>
>> *casting that karma out *
>>
>> *do they settle in peace*
>>
>> *: *
>>
>> *they do not get their goal by action*
>>
>> *nor by inaction anyhow*
>>
>> *.*
>>
>> sa.mUla.karma.saMtyAgena_eva ye zAntim AsthitA: *x *
>>
>> na_eva teSAm kRtena_artha: na_a.kRtena_iha ka:cana *. x. *
>> ~vwv.2204/27. For those who are established in peace merely by the
>> complete renunciation of actions along with the roots, there is no
>> advantage by what is done nor anything by what is not done here.
>>
>> ~vlm.27. They who have rooted out the prejudice of actions from their
>> lives, and betaken themselves to the rest and refuge of inaction, are freed
>> from the expectation of reward of whatever they do, as also from the fear
>> of any evil for what they avoid to perform.
>>
>>
>>
>> स.मूलम् अलम् उद्धृत्य कर्म.बीज.कलाम् इति ।
>>
>> sa.mUlam alam uddhRtya karma.bIja.kalAm iti |
>>
>> नित्यम् एक.समाधाना: तज्ज्ञा:_तिष्ठन्ति_अत: सुखम् ॥७।३।२८॥
>>
>> nityam eka.samAdhAnA: tajjJA:_tiSThanti_ata: sukham ||7|3|28||
>>
>> .
>>
>>
>> uddhRtya karma.bIja.kalAm iti *x *
>>
>> nityam *x *
>>
>> eka.samAdhAnA: tajjJA: *x *
>>
>> tiSThanti ata: sukham *. they remain hence happy. *
>> ~vlm.28. They who have extirpated the seeds of action, with their roots
>> and germs, from the ground of their minds, have always an undisturbed
>> tranquility to rest upon, and which is attended with a serene delight to
>> those that have made hebitude their habit.
>>
>> ~sv. For they who have rightly understood the truth concerning
>> abandonment of action have nothing whatsoever to do with activity nor with
>> inactivity. They enjoy supreme peace whether they live in their house or in
>> a forest.
>>
>>
>>
>> प्रवाह.पतिते कार्ये ईषत्.स्पन्दा* अ.तन्मया: ।
>>
>> pravAha.patite kArye ISat.spandA* a.tanmayA: |
>>
>> घूर्णमान* इव क्षीबा* यन्त्र.संचरिता* इव ॥७।३।२९॥
>>
>> ghUrNamAna* iva kSIbA* yantra.saMcaritA* iva ||7|3|29||
>>
>> .
>>
>>
>> ISat.spandA: a.tan.mayA: *x *
>>
>> ghUrNamAna_iva *x *
>>
>> kSIbA: yantra.saMcaritA: iva *. x. *
>> ~vlm.29. The meek are slightly moved in their bodies and minds, by the
>> current of business in which they have fallen; but the reckless are carried
>> onward whirling in the torrent, like drunken sots reclining on the ground,
>> or as anything moved by a machine, (or as the machines of an engine),
>>
>>
>>
>> मोक्ष.लक्ष्म्या विलासिन्या व्यसन~उपहता:_इव ।
>>
>> mokSa.lakSmyA vilAsinyA vyasana~upahatA:_iva |
>>
>> अर्ध.सुप्त.प्रबुद्ध~अभा: काम् अपि_अवनिम् आगता: ॥७।३।३०॥
>>
>> ardha.supta.prabuddha~abhA: kAm api_avanim AgatA: ||7|3|30||
>>
>> .
>>
>> mokSa.lakSmyA: vilAsinyA:
>>
>> vyasana~upahatA: iva
>>
>>
>> kAm api_avanim AgatA: *. x. *
>> ~vlm.30. Those who are seated in any stage of yoga, and are graced with
>> the calmness of liberation, appear as cheerful as men in a play house, who
>> are half asleep and half~awake over the act in this great theatre of the
>> world.
>>
>> ~sv. For they who have rightly understood the truth concerning
>> abandonment of action have nothing whatsoever to do with activity nor with
>> inactivity. They enjoy supreme peace whether they live in their house or in
>> a forest.
>>
>>
>>
>> यत् स.मूलम् परित्यक्तम् तत् त्यक्तम् इति कथ्यते ।
>>
>> yat sa.mUlam parityaktam tat tyaktam iti kathyate |
>>
>> अ.मूल.काष:_त्याग:_य: स* शाखाल.वन~उपम: ॥७।३।३१॥
>>
>> a.mUla.kASa:_tyAga:_ya: sa* zAkhAla.vana~upama: ||7|3|31||
>>
>> .
>>
>>
>> sa.mUlam parityaktam *– together.with the root cast.off *
>>
>> tat *. that is *
>>
>> tyaktam iti kathyate *. "abandoned", so it is said *
>>
>> a.mUla.kASa: tyAga: *. wo uprooting, abandoning *
>>
>> ya: *. who is *
>>
>> sa: *. he is *
>>
>> zAkhAla.vana~upama: *. x. *
>> ~vlm.31. That is said to be wholly extirpated, which is drawn out by its
>> roots, or else it is like the destroying of a tree by lopping its branches
>> which will grow again, unless it is uprooted from the ground.
>>
>> ~sv. For they who have rightly understood the truth concerning
>> abandonment of action have nothing whatsoever to do with activity nor with
>> inactivity. They enjoy supreme peace whether they live in their house or in
>> a forest.
>>
>>
>>
>>
>> अ.कृष्ट.मूल.शाखा~अग्र.लवन: कर्म.पादप: ।
>>
>> a.kRSTa.mUla.zAkhA~agra.lavana: karma.pAdapa: |
>>
>> पुन: शाखा.सहस्रेण दु:खाय परि.वर्धते ॥७।३।३२॥
>>
>> puna: zAkhA.sahasreNa du:khAya pari.vardhate ||7|3|32||
>>
>> .
>>
>>
>> *x* akRSTa.*root*.*branch*~agra.lavana
>>
>> karma.pAdapa: *x *
>>
>> puna: zAkhA.sahasreNa *. again with a 1000 branches *
>>
>> du:khAya parivardhate *. x. *
>>
>> ~AB. na kRSTam unmUlitam mUlam yatra tathA.vidham zAkhAgra.lavanam yasya*
>> ||7|3|*
>> ~vlm.32. So the tree of acts (the ceremonial code), though lopped off of
>> its branches (of particular rites and ceremonies), will thrive again if it
>> is left to remain, without uprooting it by the ritual (of acháras).
>>
>> ~sv. For they who have rightly understood the truth concerning
>> abandonment of action have nothing whatsoever to do with activity nor with
>> inactivity. They enjoy supreme peace whether they live in their house or in
>> a forest.
>>
>>
>>
>> अ.वेदन.आत्मना तेन कर्म.त्याग:_अङ्ग सिध्यति ।
>>
>> क्रमेण न_इतरेण_अत:_एतत्_एव_आहरन् भव ॥७।३।३३॥
>>
>>
>> .
>>
>> a.vedana*.Atm*anA tena –
>>
>> *by that un.knowing soul*
>>
>> karma.tyAga: aGga sidhyati *– *
>>
>> *abandonment action indeed succeeds *
>>
>> krameNa na itareNa *– *
>>
>> *w another process *
>>
>> atas *– *
>>
>> *hence *
>>
>> etad eva Aharan bhava *– *
>>
>> *this.only practising become. *
>> ~vlm.33. It is enough for your abandonment of acts, to remain unconscious
>> of your performance of them; and the other recipes for the same (as given
>> before) will come to you of themselves.
>>
>> ~sv. For they who have rightly understood the truth concerning
>> abandonment of action have nothing whatsoever to do with activity nor with
>> inactivity. They enjoy supreme peace whether they live in their house or in
>> a forest.
>>
>>
>> *jd.33 . a.vedana*.Atm*anA tena . *by that un.knowing soul* karma.tyAga:
>> aGga sidhyati *. abandonment action indeed succeeds *krameNa na itareNa *.
>> w another process *atas *. hence *etad eva Aharan bhava *. this.only
>> practising become. *
>>
>>
>> ये तु_एवम् कर्म.संत्यागम् अ.कृत्वा_अन्यत्_प्रकुर्वते ।
>>
>> ye tu_evam karma.saMtyAgam a.kRtvA_anyat_prakurvate |
>>
>> अत्यागम् त्याग.रूप.आत्म गगनम् मारयन्ति ते ॥७।३।३४॥
>>
>> atyAgam tyAga.rUpa.Atma gaganam mArayanti te ||7|3|34||
>>
>> .
>>
>> abandonment of karma*
>>
>> anyat_prakurvate . *something.else is.done*
>>
>> a.tyAgam tyAga.rUpa*.Atm*a . *non~abandonment with the form and nature
>> of Self *
>>
>> gaganam mArayanti te . *they destroy the sky/way.*
>> ~vwv.2206/34. But, those who, not having performed complete renunciation
>> of actions in this manner, accomplish a different non.renunciation
>> consisting of the appearance of renunciation, kill (as it were) the sky.
>>
>> ~vlm.34. Whoever adopts any other method of getting rid of his actions,
>> besides those prescribed herein; his attempts of their abandonment are as
>> null and void, as his striking the air, (in order to divide it). (Out ward
>> abandonment of anything is nothing, unless it is done so from the mind).
>>
>> ~sv. For they who have rightly understood the truth concerning
>> abandonment of action have nothing whatsoever to do with activity nor with
>> inactivity. They enjoy supreme peace whether they live in their house or in
>> a forest.
>>
>>
>>
>> बोध.आत्मकतया कर्म.त्याग: सम्पद्यते स्वयम् ।
>>
>> bodha.AtmakatayA karma.tyAga: sampadyate svayam |
>>
>> दग्ध.बीजा* निर्.इच्छ~उच्चै:_अ.क्रिया_एव भवेत् क्रिया ॥७।३।३५॥
>>
>> dagdha.bIjA* nir.iccha~uccai:_a.kriyA_eva bhavet kriyA ||7|3|35||
>>
>> .
>>
>> bodha.AtmakatayA x
>>
>> karma.tyAga: sampadyate svayam |
>>
>> dagdha.bIjA* nir.iccha~uccai: x
>>
>>
>> *. *
>>
>> *the state of a realized Selfling*
>>
>> *—karma~abandonment**—*
>>
>> *produces only sterile seeds*
>>
>> *&*
>>
>> *in such high desirelessness*
>>
>> *inActivity becomes Activity*
>>
>> *.*
>> ~vlm.35. It is the rational abandonment of a thing, that makes its true
>> relinquishmcnt, and whatever is done unwilfully, is like a fried grain or
>> seed, that never vegetates nor brings forth its fruit.
>>
>> ~sv. For they who have rightly understood the truth concerning
>> abandonment of action have nothing whatsoever to do with activity nor with
>> inactivity.
>>
>> ~AB. niricchA jIvanmuktikriyA uccai:_mahArambhApi dagdhabIjetyakriyaiva |
>>
>>
>> बुद्धि~इन्द्रिय~ईहितम् कर्म स.फलम् रस.भावनात् ।
>>
>> buddhi~indriya~Ihitam karma sa.phalam rasa.bhAvanAt |
>>
>> वेष्टितव्यम् कु.दाम्ना_इव स्पन्द:_अन्य:_निष्.फल:_अङ्ग.ज: ॥७।३।३६॥
>>
>>
>> .
>>
>> buddhi~indriya*~I*hitam . *wished by the favulty of Intellect *
>>
>> *karma with its fruit *sa.phalam
>>
>> rasa.bhAvanAt *. x + *
>> veSTitavyam ku.dAmnA_iva spanda: anya: niSphala:_aGga.ja: xx
>>
>> #dAman
>>
>> #veSTitavya . to.be."vested"
>>
>> ~vlm.36. But the act that is done with the will and bodily exertion,
>> becomes productive with the moisture of desire; but all other efforts of
>> the body without the will, are entirely fruitless to their actor.
>>
>> ~sv. For they who have rightly understood the truth concerning
>> abandonment of action have nothing whatsoever to do with activity nor with
>> inactivity. They enjoy supreme peace whether they live in their house or in
>> a forest.
>>
>>
>>
>> कर्म.त्यागे स्थिते बोधात्_जीवन्.मुक्त:_वि.वासन: ।
>>
>> karma.tyAge sthite bodhAt_jIvan.mukta:_vi.vAsana: |
>>
>> गृहे तिष्ठतु_अरण्ये वा शाम्यतु_अभ्येतु वा_उदयम् ॥७।३।३७॥
>>
>> gRhe tiSThatu_araNye vA zAmyatu_abhyetu vA_udayam ||7|3|37||
>>
>> .
>>
>>
>> bodhAt . *after realization*
>>
>> jIvan.mukta: . *Living.Free= *
>>
>> vi.vAsana: *. Imprint.free + *
>>
>> gRhe tiSThatu . *at.home remain*
>>
>> araNye vA zAmyatu . *or in the forest peace*
>>
>> abhyetu vA_udayam . *or rise to success*.
>> ~vlm.37. After one has got rid of his action, and freed himself from
>> further desire; he becomes liberated for life (Jivan—mukta), whether he may
>> dwell at home or in the woods, and live in poverty or affluence.
>>
>> ~vwv.2207/37. When the desireless one, liberated while living, is
>> established in renunciation of actions on account of knowledge (or becoming
>> awake to the Truth), let him abide in his house or in the forest; let him
>> be extinguished or meet with elevation. (It does not matter.)
>>
>> ~sv. For they who have rightly understood the truth concerning
>> abandonment of action have nothing whatsoever to do with activity nor with
>> inactivity. They enjoy supreme peace whether they live in their house or in
>> a forest.
>>
>>
>>
>> गेहम् एव_उपशान्तस्य विजनम् दूर.काननम् ।
>>
>> geham eva_upazAntasya vijanam dUra.kAnanam |
>>
>> अशान्तस्य_अपि_अरण्यानि वि.जना स.जना पुरी ॥७।३।३८॥
>>
>> azAntasya_api_araNyAni vi.janA sa.janA purI ||7|3|38||
>>
>> .
>>
>> geham eva_upazAntasya x
>>
>> vijanam dUra.kAnanam |
>>
>> azAntasya_api_araNyAni x
>>
>>
>> *. *
>>
>> *a person of peace *
>>
>> *is at.home in a distant forest solitude*
>>
>> *but one not.peaceful*
>>
>> *trades forest solitude for a populous city*
>>
>> *. *
>> ~vwv.2208/38. The house is quite a solitary distant forest, to one who is
>> tranquil. Even forests are (like) a lonely city having living beings, to
>> one who is not tranquil.
>>
>> ~sv.38 To the peaceful a house is like a forest and to the restless even
>> a forest is like a crowded city.
>>
>> ~vlm.38. The contented soul is as solitary at home, as in the midst of
>> the farthest forest; but the discontented mind find the solitary forest, to
>> be as thickly thronged with vexations as the circle of a familyhouse.
>>
>>
>>
>> परिशान्त.मते:_ज्ञस्य स्वप्ने_अपि_अप्राप्त.मानवा ।
>>
>> parizAnta.mate:_jJasya svapne_api_aprApta.mAnavA |
>>
>> निर्मला वितता घृदा हृदि_एव वन.भूमिका ॥७।३।३९॥
>>
>> nirmalA vitatA ghRdA hRdi_eva vana.bhUmikA ||7|3|39||
>>
>> .
>>
>>
>> svapne api . *even in dream*
>>
>> a.prApta.mAnavA – she is *not.got Human*
>>
>> nirmalA *Immaculate *
>>
>> vitatA *x *
>> hRdyA iva / hRdi eva
>>
>>
>> vana.bhUmikA *. x. *
>> #vanabhUmikA – forest plain/plane .
>>
>> ~vlm.39. The quiet and calmly composed spirit, finds the lonely woodland,
>> where a human being is never to be seen even in a dream, to be as lovely to
>> it as the bosom of a family dwelling.
>>
>> ~sv.39.40 To one who is at peace, the entire world is a peaceful forest.
>>
>>
>>
>> ज्ञस्य निर्वाण.द्र्श्यस्य निस्पन्द.अर्था नभो.मयी ।
>>
>> jJasya nirvANa.drzyasya nispanda.arthA nabho.mayI |
>>
>> शान्त~अशेष.विशेष.अर्था जगत्_एव महाटवी ॥७।३।४०॥
>>
>> zAnta~azeSa.vizeSa.arthA jagat_eva mahATavI ||7|3|40||
>>
>> .
>>
>>
>> nispanda.arthA nabhomayI *x *
>>
>> zAnta~azeSa.vizeSa.arthA *x *
>>
>> jagad eva mahATavI *. x. *
>> ~vlm.40. The wise man who has lost the sight of the visibles, and of the
>> endless particulars abounding in this forest of the world, beholds on every
>> side the silent and motionless sphere of heaven spread all around him.
>>
>> ~sv.39.40 To one who is at peace, the entire world is a peaceful forest.
>>
>>
>>
>> अनन्त.संकल्पवत:_हृदय.स्थ.जगत्.स्थिते: ।
>>
>> ananta.saMkalpavata:_hRdaya.stha.jagat.sthite: |
>>
>> हृदि_एव_आवर्तते भूमि:_अज्ञस्य_अखिल.सागरा ॥७।३।४१॥
>>
>> hRdi_eva_Avartate bhUmi:_ajJasya_akhila.sAgarA ||7|3|41||
>>
>> .
>>
>>
>> hRdaya.stha.jagat.sthite: *. x + *
>>
>> hRdi_eva Avartate bhUmi: *x *
>>
>> ajJasya_akhila.sAgarA . *x*.
>> ~vlm.41. The thoughtless ignorant, whose insatiate ambition grasps the
>> whole universe in his heart, rolls over the surface of the earth and all
>> its boisterous seas with as much glee as upon a bed of flowers.
>>
>> ~sv.41.42.43 To one who is restless with a thousand thoughts, it is an
>> ocean of sorrow.
>>
>> ~vlm.43. The wide earth with all her cities and towns, and distant
>> districts and countries, which are so full of mutual strife and broil,
>> appear to the soiled soul of the gross.headed and greedy, as if they are
>> reflected in their fai:_forms in the mirror of their minds; or painted in
>> their bright colours upon the canvas of their hearts. (Worldly men are so
>> infatuated with the world, that they take side of things for fai:_and
>> bright).
>>
>> ~sv.41.42.43 To one who is restless with a thousand thoughts, it is an
>> ocean of sorrow.
>>
>>
>>
>> जनस्य_अज्ञस्य दीनस्य विविध.द्वन्द्व.संकटा ।
>>
>> janasya_ajJasya dInasya vividha.dvandva.saMkaTA |
>>
>> सारम्भा विविधा~अकारा हृदि_एव ग्राम.मण्डली ॥७।३।४२॥
>>
>> sArambhA vividhA~akArA hRdi_eva grAma.maNDalI ||7|3|42||
>>
>> .
>>
>>
>> vividha.dvandva.saMkaTA *x *
>>
>> sa~arambhA vividhA~akArA *x *
>>
>> hRdi eva *x *
>>
>> grAma.maNDalI *. x. *
>> ~vlm.42. All these cities and towns, which are so tumultuous with the
>> endless of men, appear to the ignorant and moneyless man as a garden of
>> flowers; where he picks up his worthless penny with as much delight as holy
>> men cull the fragrant blossoms to make their offerings to holy shrines.
>>
>> ~sv.41.42.43 To one who is restless with a thousand thoughts, it is an
>> ocean of sorrow.
>>
>>
>>
>> विविध.कार्य.विकार.दशामयी
>>
>> vividha.kArya.vikAra.dazAmayI
>>
>> स=पुर.पत्तन.मण्डल.पर्वता ।
>>
>> sa=pura.pattana.maNDala.parvatA |
>>
>> मुकुर.कोश* इव प्रति.बिम्बिता
>>
>> mukura.koza* iva prati.bimbitA
>>
>> हृदि भवति_अमला मलिने मही ॥७।३।४३॥
>>
>> hRdi bhavati_amalA maline mahI ||7|3|43||
>>
>> .
>>
>>
>> sa-pura-pattana-maNDala-parvatA *x *
>>
>> mukura-koza iva pratibimbitA *x *
>>
>> hRdi bhavati *x *
>>
>> amalA maline mahI *- x. *
>> ~vlm.43. The wide earth with all her cities and towns, and distant
>> districts and countries, which are so full of mutual strife and broil,
>> appear to the soiled soul of the gross-headed and greedy, as if they are
>> reflected in their fai:_forms in the mirror of their minds; or painted in
>> their bright colours upon the canvas of their hearts. (Worldly men are so
>> infatuated with the world, that they take side of things for fai:_and
>> bright).
>>
>> ~sv.41-42-43 To one who is restless with a thousand thoughts, it is an
>> ocean of sorrow.
>>
>>
>>
>> .
>>
>> <https://groups.google.com/forum/#!forum/yoga-vasishtha>
>>
>> Complete YVFiles
>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh.Ia?dl=0
>> <https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0>
>> next Canto:
>>
>> fm7004 3.ja22-23 ON "I"DENTITY AND SELF .z49
>>
>>
>> https://www.dropbox.com/s/r0428s856gmyoi1/fm7004%203.ja22-23%20ON%20I-DENTITY%20AND%20SELF%20.z49.docx?dl=0
>>
>>
>>
>>
>> santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
>> vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
>>
>> सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
>> विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
>> Contentment is the highest gain, Good Company the highest course,
>> Enquiry the highest wisdom, and Peace the highest enjoyment.
>> -- Yoga Vasishtha
>>
>>
>> The complete YVFiles of this masterpiece can be found at
>>
>>
>> On Fri, Jan 20, 2017 at 10:18 PM jivadas <das....@gmail.com> wrote:
>>
>>>
>>>
>>>
>>>
>>> DAILY READINGS 21 January
>>>
>>>
>>>
>>> fm4057 2.ja20-21 AN UNANSWERED QUESTION .z58
>>>
>>>
>>> https://www.dropbox.com/s/r88r7a8r12qvitk/fm4057%202.ja20-21%20AN%20UNANSWERED%20QUESTION%20.z58.docx?dl=0
>>>
>>> fm7003 3.ja20-21 On Letting-go .z43
>>>
>>>
>>> https://www.dropbox.com/s/4k5ed421ys4yecm/fm7003%203.ja20-21%20On%20Letting-go%20.z43.docx?dl=0
>>>
>>> fm1014 1.ja21 ON LIFE .z22
>>>
>>>
>>> https://www.dropbox.com/s/79syxj7yq4r93qn/fm1014%201.ja21%20ON%20LIFE%20.z22.docx?dl=0
>>>
>>>
>>>
>>> Group Page
>>>
>>> https://groups.google.com/forum/#!forum/yoga-vasishtha
>>>
>>> Complete YVFiles
>>>
>>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>>>
>>>
>>>
>>> चित् संवित्त्या_उच्यते जीव:
>>>
>>> cit saMvittyA_ucyate jIva:
>>>
>>> संकल्पात् स मनो_ भवेत् ।
>>>
>>> बुद्धि: चित्तम् अहंकार:
>>>
>>> buddhi: cittam ahaMkAra:
>>>
>>> माया-इति.आदि_अभिधम् तत:॥
>>>
>>> mAyA-iti.Adi_abhidham tata:||
>>>
>>> y3067.021/FM.3.67.21
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> --
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>>> https://groups.google.com/d/msgid/yoga-vasishtha/e84f6abc-d960-4586-83a4-420cfe465eea%40googlegroups.com
>>> .
Jiva Das
FM7003 ON LETTING.GO 3.JA20.21 .z43
https://www.dropbox.com/s/4k5ed421ys4yecm/fm7003%203.ja20.21%20On%20Letting.go%20.z43.docx?dl=0
FM.7.1.FM.7.24
https://www.dropbox.com/s/3nvhla56bx7jfnn/fm.7.1.fm.7.24.docx?dl=0
7.Nirvaana 2
https://www.dropbox.com/s/uce2kdzkwwgo2p2/7.Nirv%C3%A2na%202.docx?dl=0
oॐm
FM.7.3
ON LETTING.GO
RAAMA said—
अवेदनम् वेदनस्य मुनीन्द्र क्रियते कथम् । नासतो विद्यते भावो नाभावो विद्यते सतः ॥७।३।१॥
a.vedanam vedanasya muni.indra kriyate katham | na asata: vidyate bhAva: na abhAva: vidyate sata: ||
.
Knowing without knowing: Lord.Muni, how's it done?
there is not, without a condition of Being, known.to.be a state of becoming;
there is not, without a state of Becoming is known.to.be in what.is.So!
.
*vlm. Tell me .. how it may be possible to convert our knowledge to ignorance,
since it is impossible to make a nothing of something,
as also to make anything out of a nothing.
* jd. passages like this may seem tediously annoying
but they are useful exercises in forming Ur concept of <sat> / <tat>
and the difference between bhavati Becoming & asti Being.So (in time & place)
.
*sv.1 RAMA asked: Since that which is cannot cease to be and since what is not cannot exist, how can awareness (experience) be made non.awareness or non.experience?
VASISHTHA said—
न असतः विद्यते भाव: न अभाव: विद्यते सतः ।
na asata: vidyate bhAva: na abhAva: vidyate sata: |
यदा तदा एव सु.करम् वेदन=अवेदनम् स्वयम् ॥७।३।०२॥.
yadA tadA eva su.karam vedana=avedanam svayam ||7|3|02||.
.
na asata: . not of the not.BeingSo
vidyate bhAva: . is the becomng known to be
na a.bhAva: vidyate . nor is a lack of becoming known to be
sata: . of the BeingSo
yadA tadA eva . when this is so then too
sukaram
vedana.a.vedanam svayam
At any time Vedana Understanding and Avedana Misunderstanding are a simple matter for anyone. ???
*sv. It is true that that which is ceases not and that which is not does not exist. Experience and non.experience are also that simple and easy of accomplishment.
*vlm. Verily a nothing or unreality, cannot be something in reality;
nor a real something can become an unreal nothing;
but in any case
where both of these (viz. reality as well as unreality of a thing) are possible, there
the cognition and incognition of something,
are both of them equally palpable of themselves.
(This is termed a Chátushkotika Sunsaya or quadruplicate apprehension of something, consisting, of the reality or unreality of a thing, and the certainty or uncertainty of its knowledge).
एतौ वेदन.शब्द.अर्थौ रज्जु.सर्प.भ्रम.उपमौ ।
etau vedana.zabda.arthau rajju.sarpa.bhrama.upamau |
असत्यौ उदितौ विद्धि मृग.तृष्ण.अम्भसा समौ ॥७।३।०३॥
asatyau uditau viddhi mRga.tRSNa.ambhasA samau ||7|3|03||
.
etau vedana.zabda.arthau rajju.sarpa.bhrama.upamau | asatyau uditau viddhi
mRga.tRSNa.ambhasA samau
.
know both of these word.meanings to be
like the rope/snake delusion
:
know them as arisen unrealities
the same as a mirage
.
*vlm. The two senses of the word knowledge
(i.e. its affirmative and negative senses)
are apparent in the instance of "a rope appearing as a snake":
here the knowledge of the rope is certain, but that of the snake is a mistake or error.
And so in the case of a mirage presenting the appearance of water.
(Here the things snake and water prove to be nothing,
and their knowledge as such, is converted to error or want of knowledge).
*sv.3 For the word 'experience' and what is indicated by it are born of falsehood or delusion. Hence, they give rise to sorrow.
*vedana.finding, procuring •• *vedanam = the act of marrying (WEDding; cp. Bibl. usage "he knew his wife") said of both sexes, esp. the marriage of a Shuudra woman with a man of a higher caste • the act of finding, falling in with (gen.) MBh •• *vedanA . Knowledge [Perceptual Understanding], perception. Feeling, sensation; सत्त्वं रजस्तमश्चैव प्राणिनां संश्रिताः सदा । त्रिविधा वेदना चैव सर्वसत्त्वेषु दृश्यते ॥ Mb.12.194.29. •• *vedanIya.to be denoted or expressed or meant by (end.comp.; .tA f.); to be (or being) felt by or as (end.comp.; .tA f. <.tva> n.) ib.; to be known or to be made known. — vedana is derived from >vid, and refers to rational knowledge, just as cetana derives from >cit, and refers to intuitive or irrational knowledge. . This Understanding or Apprehension can be Such or unSuch, So or not.So, true or false, like the apprehensions of rope and snake: etau vedana.zabdArthau rajju.sarpa.bhrama.upamau | asatyau uditau viddhi mRga.tRSNa.ambhasau samau ||7|3|3||
*jd.3 – etau vedana.zabda.arthau . these two word.meanings rajju.sarpa.bhrama.upamau – like the rope/snake delusion a.satyau uditau viddhi – know as arisen unrealities mRga.tRSNa.ambhasA samau . the same as a mirage.
अबोध: त्व् अनयो: श्रेयान् बोध: दुःखाय च एतयो: ।
abodha: tu anayo: zreyAn bodha: du:khAya ca etayo: |
तस्मात् सद् अव बुद्ध्यस्व मा असत् बुद्ध्यस्व राघव ॥७।३।४॥
tasmAt sat eva buddhyasva mA asat buddhyasva rAghava ||7|3|4||
.
but these
are unawakened to riches
and these also
are awakened to misery
from That / therefore
never investigate not.BeingSo
Raaghava.
.
abodha: tu anayo: zreyAn bodha: du:khAya ca etayo: | tasmAt sat eva buddhyasva
mA asat buddhyasva rAghava
.
*vlm.4 It is better therefore to have no knowledge of these false appearances, whose knowledge tends to our misery only; wherfore know the true reality alone, and never think of the unreal appearance.
जन्तो: वेदन.शब्द.अर्थ.बोध: दुःख.करः परः ।
janto: vedana.zabda.artha.bodha: du:kha.kara: para: |
निष्कृत्य ज्ञप्ति.शब्द.अर्थ.बोधम् तिष्ठ यथास्थितम् ॥७।३।०५॥
niSkRtya jJapti.zabda.artha.bodham tiSTha yathAsthitam ||7|3|05||
.
janto: . of a person
vedana.zabda.artha.bodha: .
one who has realized what the word "knowing" means
du:kha.kara: . misery.making
para:
niSkRtya
jJapti.zabda.artha.bodham . who has realized
tiSTha . remain
yathAsthitam – as.is.
*vlm.5. The conception of the sense of sensible perceptions, is the cause of woe of all living beings; therefore it is better to root out the sense of the perceptibles from the mind, and rely in the knowledge of the underlying universal soul only. (Taking the particulars in the sense of individual souls, is the cause of misery only).
*sv.4.5.6. Abandon this awareness of 'experience' and remain established in the awareness of the highest wisdom. The latter is nirvana.
सर्व.अवबोध.अवसरे ज्ञप्ति.शब्द.अर्थयो: इह ।
sarva.avabodha.avasare jJapti.zabda.arthayo: iha |
निर्वाण.उदय इति एव परम् ॐ इति शाम्यताम् ॥७।३।०६॥
nirvANa.udaya* iti eva param OM iti zAmyatAm ||7|3|06||
.
sarva.avabodha.avasare – when there is full realization
jJapti.zabda.arthayo: iha – the word jnapti.Knowing has two senses here +
nirvANa.udaya iti eva – as the rise of nirvANa
param OM iti zAmyatAm – and then ॐ the state of Peace.
*vlm.6. Leaving aside the knowledge of parts, and the sense of your perception of all sensible objects, know the whole as one infinite soul, in which you have your rest and nirvána extinction.
*sv.4.5.6. Abandon this awareness of 'experience' and remain established in the awareness of the highest wisdom. The latter is nirvana.
*jd. #sara . #avasara – an occasion, a seasonable opportunity +
शुभ.अशुभ.आत्म.कर्म स्वम् नाशनीयम् विवेकिना ।
zubha.azubha.Atma.karma svam nAzanIyam vivekinA |
तन् न अस्ति इत्य् अवबोधेन तत्त्व.ज्ञानेन सिध्यति ॥७।३।०७॥
tat na asti iti avabodhena tattva.jJAnena sidhyati ||7|3|07||
.
zubha.azubha.Atma.karma svam nAzanIyam vivekinA | tat na asti iti avabodhena
tattva.jJAnena sidhyati
.
his own karmas, pure or impure,
should be disabled ("That's not so!") by the vivekin.Discerner
and by that understanding he is adept in Thatness.Wisdom
.
*vlm.7. Destroy all your acts of merit and demerit, by the force of your discrimination; and your knowledge of the evanescence of your deeds, aided by your knowledge of truth, will cause the consummation of Yoga (Siddhi).
कर्म.मूल.निकाषेण संसारः परि.शाम्यति ।
karma.mUla.nikASeNa saMsAra: pari.zAmyati |
सु.विचारितम् अन्विष्टम् यावत् कर्म न विद्यते ॥७।३।०८॥
su.vicAritam anviSTam yAvat karma na vidyate ||7|3|08||
.
karma.mUla.nikASeNa saMsAra: parizAmyati su.vicAritam anviSTam yAvat karma na vidyate
.
#anviSTa —¶mw* . sought, required. —¶jd – "after.wished", sought.after: suvicAritam anviSTam yAvat karma na vidyate y7003.008 —
*vlm.8. By rooting out the reminiscence of your acts, you put a stop to their results and your course in the world; and if you succeed to gain the object of your search (i.e. your spiritual knowledge), by means of your reason, you have no more any need of your action.
*sv.7.8.9 Good and evil actions cease when it is realised that they do not exist in reality. Hence, one should enquire into the root of action till that root is destroyed.
चित्.रूपः बिल्व.मज्जान्तश् चित्त.संज्ञाम् यद् आत्मनि ।
cit.rUpa: bilva.majjAnta: citta.saMjJAm yat Atmani |
करोति तत् यथा बिल्वान् न स्वल्पम् अपि भिद्यते ॥७।३।०९॥
karoti tat yathA bilvAn na svalpam api bhidyate ||7|3|09||
.
cid.rUpa:
Conscious Form
bilva.majjAnta:
citta.saMjJAm
yat Atmani what in self
karoti tat is doing that
yathA bilvAn
na svalpam api bhidyate . .
*vlm.9. The divine intellect, like the Belfruit, forms within itself its pith and seeds (of future worlds), which lie hid in it, and never burst out of its bosom. (So all things are contained in divine mind).
*sv.7.8.9 Good and evil actions cease when it is realised that they do not exist in reality. Hence, one should enquire into the root of action till that root is destroyed.
न यथा संनिवेश.अन्तः संनिवेश: ततः पृथक् ।
na yathA saMniveza.anta: saMniveza: tata: pRthak |
तथा नभःअर्थ.आदि पृथक् न परस्मात् मनाक्.अपि ॥७।३।१०॥
tathA nabha:artha.Adi pRthak na parasmAt manAk.api ||7|3|10||
.
na yathA saMniveza.anta:
saMnivezas.rata: pRthak
tathA nabhas.artha.Adi pRthak
na parasmAn manAg.api . .
*sv.10.11 For just as everything that springs from the earth is non.different from the earth, even so all that arises out of consciousness is non.different from consciousness.
*vlm.10. As a thing contained in its container, is not separate from the containing receptacle, so all things that lie in the womb of space, are included in the infinite space of the universal soul (or the divine mind) which encompasses the endless vacuity in it.
यद् अव अम्भ: तद् अव अन्तर्.द्रवत्वम् अ.पृथक् यथा ।
yat eva ambha: tat eva antar.dravatvam a.pRthak yathA |
चित्त्वम् एवम् तथा चित्तम् तत् रूपत्वात् तत्.अर्थयो: ॥७।३।११॥
cittvam evam tathA cittam tat rUpatvAt tat.arthayo: ||7|3|11||
.
yat eva ambhas . as what is merely water
tad eva antar.dravatvam a.pRthag yathA .
that also is not different from its essential flow
cittvam evam tathA cittam . thus too citta.Affection is its conscious flow
tad rUpatvAt tad.arthayo: . .
#citta
#cittva
*vlm.11. And as the property of fluidity, is never distinct from the nature of liquids; so the thoughts (of all created things), are never apart from the thinking principle of the Divine mind. (The words Chittam and Chittwam, and their meanings of the thought and mind, appertain to their common root the chit or intellect with which they are alike in sound and sense).
यथा द्रवत्वम् पयसि यथा आलोकः च तेजसि ।
yathA dravatvam payasi yathA Aloka: ca tejasi |
तथा ब्रह्माणि अ.तत्.भावम् चित्त्वम् चित्तम् च विद्यते ॥७।३।१२॥.
tathA brahmANi a.tat.bhAvam cittvam cittam ca vidyate ||7|3|12||.
.
yathA dravatvam payasi . like fluidity in water
yathA Aloka: ca tejasi . like light in fire
tathA brahmANi a.tad.bhAvam
cittvam cittam ca vidyate . .
*vlm.12. Again as fluidity is the inseparable property of water, and light is that of fire; so the thoughts and thinking, inhere intrinsically in the nature of the Divine Intellect, and not as its separable qualities.
*sv.12 Liquidity is non.different from liquid; in the same way, in Brahman there is no division even between the mind and consciousness.
चेतनम् कर्म तत् स्व.अन्तर्.निर्मूलम् भ्रम.यक्षवत् ।
cetanam karma tat sva.antar.nirmUlam bhrama.yakSavat |
उदेत्य् अहेतुकम् तत् चेन् न उदितम् तन् न विद्यते ॥७।३।१३॥
udeti ahetukam tat cet na uditam tat na vidyate ||7|3|13||
.
cetana.Affectivitym
karma
tat svAntar that in self
nirmUlam wo a root
bhrama.yakSavat – like a delusive ghost
udeti a.hetukam arising causelessly
tat cet that if
na uditam not arisen
tat na vidyate – that is not known.to.be
.
*vlm.13. Intellection is the action of the intellect, and its privation gives rise to the chimeras: of error in the mind; there is no other cause of error, nor does it last unless it rises in absence of reason.
*sv.13.14 The activity known as awareness arises without a cause in that consciousness; hence it is as good as non.existent, being non.different from consciousness.
चेतनम् कर्म तत् च एतत् भाति स्पन्द इव अनिलH ।
cetanam karma tat ca etat bhAti spanda* iva anila: |
अ.हेतुकम् यद् आत्मा एतत् बहिर् अन्तर् च सार्धःधीः ॥७।३।१४॥
a.hetukam yat AtmA etat bahir antar ca sArdha.dhI: ||7|3|14||
.
cetanam karma tat ca etat bhAti spanda iva anila: a.hetukam yat AtmA etat
bahi: anta: ca sArdha.dhI:
.
*vlm.14. Intellection is the action of the intellect, as fluctuation is that of the wind; and it is by means of their respective actions, that we have our perceptions of them. But when the soul ceases from action, then both of these (viz: our intellection and perceptions) are at a utter stop within and without us. (i.e. The soul is the prime mover of our inward and outward senses).
*sv.13.14 The activity known as awareness arises without a cause in that consciousness; hence it is as good as non.existent, being non.different from consciousness.
*VA. as (karma) has no cause, there is no
difference in Atman/Consciousness outside (in waking) and inside (sleep and
deep sleep)
विस्तारः कर्मणाम् देहः सोहंता.आत्मा स.संसृतिः ।
vistAra: karmaNAm deha: sohaMtA.AtmA sa.saMsRti: |
अ.चेतना.अन्.अहंत्वेन शाम्यत्य् अ.स्पन्द.वातवत् ॥७।३।१५॥
a.cetanA.an.ahaMtvena zAmyati a.spanda.vAtavat ||7|3|15||
.
vistAra: karmaNAm deha: sohaMtA AtmA sa.saMsRti: a.cetanA=an.ahaMtvena zAmyati a.spanda=vAtavat
.
*vlm.15. The body is the field and scope of our actions, and our egoism spreads itself over the world; but our insensibility and want of egoism, tend to put away the world from us as want of force puts down the breeze.
*sv.15.16 Action is rooted in the body which is rooted in the egosense. If the apprehension of the egosense is abandoned, it ceases.
#vistAra
अ.चेतनाद् अनन्त.अत्मा भूत्वा ज्ञः अपि उपल.उपमः ।
a.cetanAt ananta.atmA bhUtvA jJa: api upala.upama: |
संसार.मूल.कषणम् कुरु क्रीड.मुख.अग्रवत् ॥७।३।१६॥
saMsAra.mUla.kaSaNam kuru krIDa.mukha.agravat ||7|3|16||
.
a.cetanAt
ananta.atmA
bhUtvA jJa: api upala.upama:
saMsAra.mUla.kaSaNam
kuru
krIDa.mukha.agravat . .
*vlm.16. Insensibility of the body and mind, renders the intelligent soul, as dull as a stone; therefore root out the world from thy mind, as a boar uproots a plant with its tusk; (by means of your insensibility of it, and the full sense of God alone in thee).
*sv.15.16 Action is rooted in the body which is rooted in the egosense. If the apprehension of the egosense is abandoned, it ceases.
कष् #kaS . to rub . कष् #kaSa . scraping, rubbing. #nikaSa: . the jeweler's touchstone, used to test the purity of gold • http://en.wikipedia.org/wiki/Touchstone (assaying tool). . mana: prayAti nairmalyam nikaSeNa iva kAJcanam ||7|3| y6081.040. •• #kaSaNa. . (ifc.) rubbing one's self on, adapting one's self to BhP.x,90,49 •• the touching or testing of gold by a touchstone.
कर्म.बीज.कला.कोश=त्याग एवम् कृतः भवेत् ।
karma.bIja.kalA.koza=tyAga* evam kRta: bhavet |
न अन्यथा राघव अन्तः ते शान्तम् अस्तु सदा स्थितम् ॥७।३।१७॥
na anyathA rAghava anta: te zAntam astu sadA sthitam ||7|3|17||
.
karma.bIja.kalA.koza=tyAga . in abandonment the karma.seed with its constituent traces
evam kRta: bhavet . so it should be done
na anyathA . not otherwise
rAghava
anta: te zAntam . at pece within, you
astu sadA sthitam . should ever be in that state.
*vlm.17. In this way only, O Ráma, you can get rid of the seed vessel of action in your mind; and there is no other means of enjoying the lasting peace of your soul besides this.
*sv.17.18 Thus is the root of action destroyed.
कल् #kal* . #kalA (etym. doubtful) . a small part of anything [a bit] any single part or portion [byte] of a whole • a digit or 1/16th of the moon's diameter • (personified as a daughter of *kardama and wife of *marIci) • a division of time • (in prosody) a syllabic instant • a term for the seven substrata of the elements or *dhAtus of the human body (viz. flesh, blood, fat, phlegm, urine, bile, and semen • an atom • (with *pAzupatas) the elements of the gross or material world.
*jd.17 . karma.bIja.kalA.koza=tyAga . in abandonment the karma.seed with its constituent traces evam kRta: bhavet . so it should be done na anyathA . not otherwise rAghava anta: te zAntam . at peace within, you astu sadA sthitam . should ever be in that state.
कर्म.बीज.कला=त्यागे त्व् एतस्मात् इतर.आत्मनि ।
karma.bIja.kalA=tyAge tu etasmAt itara.Atmani |
अविद्यमाने जीवस्य तज्ञैः विदित.वस्तुभिः ॥७।३।१८॥
avidyamAne jIvasya tajJai: vidita.vastubhi: ||7|3|18||
.
karma.bIja.kalA=tyAge tu . but abandonment any part of the karma.seed
etasmAt itara.Atmani . then in another soul
avidyamAne . in the ignorance
jIvasya . of the Living jIva
taj.jJai: vidita.vastubhi: .. x
*vlm.18. After the germinating seed of action is removed from the mind, the wise man loses the sight of all temporal objects, in his full view of the holy light of God.
*sv.17.18 Thus is the root of action destroyed.
शान्तैः न गृह्यते किम्चिन् न च संत्यज्यते ऽपि च ।
zAntai: na gRhyate kimcit na ca saMtyajyate api ca |
त्यागादानेन जानन्ति ततः तैः शान्त.मानसम् ॥७।३।१९॥
tyAgAdAnena jAnanti tata: tai: zAnta.mAnasam ||7|3|19||
.
zAntai: na gRhyate kimcit . by the Peaceful nothing whatever is grasped
na ca saMtyajyate api ca . nor too is it renounced
tyAgAdAnena fuzzy AA – adAna/AdAna
jAnanti tatas tai: zAnta.mAnasam . they know from that a peaceful Mind.
*vlm.19. The holy saints never seek to have, nor dare to avoid or leave any employment of their own choice or will; (but they do whatever comes in their way, knowing it as the will of God and must be done). They are therefore said to be of truely saintly souls and minds, who are strangers to the preference or rejection of anything: (lit. to the acceptance or avoidance of a thing).
*sv.19.20 They in whom action has thus ceased are eager neither to renounce nor to possess. They remain established in what is and their actions are spontaneous; in fact, they do nothing.
*jd.19 . zAntai: na gRhyate kimcit . by the Peaceful nothing whatever is grasped na ca saMtyajyate api ca . nor too is it renounced tyAgAdAnena fuzzy AA – adAna/AdAna jAnanti tatas tai: zAnta.mAnasam . they know from that a peaceful Mind.
आकाश.शून्य.हृदयैः ज्ञैः यथास्थितम् आस्यते ।
AkAza.zUnya.hRdayai: jJai: yathAsthitam Asyate |
क्रियते च यथा.प्राप्तम् न अपि एतैः क्रियते ऽपि च ॥७।३।२०॥
kriyate ca yathA.prAptam na api etai: kriyate api ca ||7|3|20||
.
with the Hearts of the wise as empty as space
yathAsthitam Asyate –
let it be as.it.is
kriyate ca yathA.prAptam
and it is done as.it.happens
na api etai: .
yet not by them
kriyate api ca –
nor even done.
*vlm.20. Wise men sit silent where they sit and live as they live, with their hearts and minds as vacant as the vacuous sky; they take what they get, and do what is destined to them as they are unconscious of doing them. (The vacant mind without any care or thought, is like a clear mirror the untainted seat of the Holy God).
*sv.19.20 They in whom action has thus ceased are eager neither to renounce nor to possess. They remain established in what is and their actions are spontaneous; in fact, they do nothing.
#as . #As . #Asyate . pr. ps. sg. 3 | ca. pr. ps. sg. 3
*jd.20 . आकाश.शून्य.हृदयैः ज्ञैः With the Hearts of the wise as empty as space यथास्थितम् आस्यते let it be as.it.is क्रियते च यथा.प्राप्तम् and it is done as.it.happens न अपि एतैः yet not by them क्रियते अपि च nor even done.
प्रवाह.पतितम् सर्वम् स्पन्दते शान्त.मानसम् ।
pravAha.patitam sarvam spandate zAnta.mAnasam |
तेषाम् कर्म.इन्द्रियाणि एवम् अर्धःसंसुप्त.बालवत् ॥७।३।२१॥
teSAm karma.indriyANi evam ardha.saMsupta.bAlavat ||7|3|21||
.
pravAha.patitam . fallen in the current
sarvam . everything
spandate . moves/vibrates
zAnta.mAnasam . peaceful.mind
teSAm . of them
karma.indriyANi evam . action.organs thus
ardha.saMsupta.bAlavat . like a child half.asleep.
*sv.21 As objects borne down by a flood move non.volitionally, they work merely with their organs of action.
*vlm.21. As sediments are swept away by the current of the stream, so the saintly and meek minded men are moved to action by a power not their own; they act with their organs of action with as much unconcern, as babes have the movements of their bodies, in their half.sleeping state.
*jd.21 . pravAha.patitam . fallen in the current sarvam . everything spandate . moves/vibrates zAnta.mAnasam . peaceful.mind teSAm . of them karma.indriyANi evam . action.organs thus ardha.saMsupta.bAlavat . like a child half.asleep.
रसे निर्.वासने लब्धे रसा अप्य् अति.तीरसा: ।
rase nir.vAsane labdhe rasA* api ati.tIrasA: |
न अन्तर् तिष्ठन्ति न बहिर् अज्ञान.निपुणा इव ॥७।३।२२॥
na antar tiSThanti na bahir ajJAna.nipuNA* iva ||7|3|22||
.
rase nirvAsane labdhe – when the Essence without.Imprint is got
rasA: api ati.tIrasA: . altho essences are transcendent
na anta: tiSThanti – not inside do they take.place
na bahi: . nor outside like those adept in unWisdom.
* jd. rasa has many senses, from the flavors of food to the moods of poetry
to the sap of trees and the blood of Humans
to the Pith or Essence of anything.
Affective Attachment effects an Imprint on *rasa
*vlm.22. As the sweetest things appear unsavoury to those, that are satiate and sated with them; so do the delights of the world, seem disgusting to them, that are delighted with divine joy in themselves; and with which they are so enrapt in their rapture, as to become unconscious of what is passing in and about them like insane people.
कर्मणः वेदनम् त्यागः स च सिद्धः प्र.बोधतः ।
karmaNa: vedanam tyAga: sa* ca siddha: pra.bodhata: |
अवस्तु न इतरेन अर्थः किम् कृतेन अकृतेन वा ॥७।३।२३॥
avastu na itarena artha: kim kRtena AkRtena vA ||7|3|23||
.
one who abandons the knowledge of karma
who is a realized Adept
is without reality
not otherwise
:
how is anything done or not.done by hir?
*sv. Such an understanding or awakening of intelligence alone is the abandonment of action.
What is the use of 'doing' or of 'desisting'?
अवस्तु नेतारेणार्थः
किं कृतेनाकृतेन
वा ।। २३
*VA . don’t get it . अवस्तु
नेतारेणार्थः
अ.वेदनम् अ.संवेद्यम् यद् अ.वासनम् आसितम् ।
a.vedanam a.saMvedyam yat a.vAsanam Asitam |
शान्तम् समम् अन्.उल्लेखम् स कर्म.त्याग उच्यते ॥७।३।२४॥
zAntam samam an.ullekham sa* karma.tyAga* ucyate ||7|3|24||
.
a.vedanam – without.knowledge
a.saMvedyam yat – without.conceptuality, which is
a.vAsanam Asitam – without.vAsanA.Imprints seated.dwelling.in
zAntam . at.peace
samam . the Same/Equal
an.ullekham . indescribable
sa karma.tyAga ucyate –
such they.say is abandonment of karma.
.
*vlm.24. An action done without a desire, is an act of unconsciousness; and they are not recognized as our actions, which have no traces of them in our minds. (Hence all involuntary acts and those of insanity, are reckoned as no doings of their doer).
.vwv.2203/24. That is called the renunciation of action which is remaining desireless, without sense.perception, without objects to be known, tranquil, even and without utterance. .vwv.2064 . .. which is remaining desireless without feeling, without objects to be known,, calm ..
*sv.24.25 It is the cessation of the awareness of action and of experience, the giving up of conditioning and thus the attainment of peace and the state of equilibrium that is known by the expression 'abandonment of action'.
अ.पुनःस्मरणम् सम्यक् चिर.विस्मृत=कर्म तत् ।
a.puna:smaraNam samyak cira.vismRta=karma tat |
स्थितम् स्तम्भ.उदर.समम् स कर्म.त्याग उच्यते ॥७।३।२५॥
sthitam stambha.udara.samam sa* karma.tyAga* ucyate ||7|3|25||
.
a=puna:.smaraNam . not.again remembering
samyak cira.vismRta=karma tat . that together.with the lengthy act of forgetting
sthitam stambha.udara.samam . set like the interior of a post
that is said to be "abandonment karma"
.
*vlm.25. An act which is not remembered, and which is forgotten as if it were buried in oblivion, is as no act of its doer; and this oblivion is equal to the abandonment of action.
*jd.25 . अ=पुनः.स्मरणम् Not.again remembering, सम्यक् चिर.विस्मृत=कर्म तत् that together.with the lengthy act of forgetting स्थितं स्तम्भ.उदर.समम् set like the interior of a post सः कर्म.त्यागः उच्यते that is called "abandonment karma".
अ.त्यागम् त्यागम् इति ये कुर्वते ते व्यर्थ.बोधिनः ।
a.tyAgam tyAgam iti ye kurvate vyartha.bodhina: |
सा भुङ्क्ते तान् पशून् ज्ञान.कर्म.त्याग.पिशाचिका ॥७।३।२६॥
sA bhuGkte tAn pazUn jJAna.karma.tyAga.pizAcikA ||7|3|26||
.
a.tyAgam . non.abandonment
tyAgam iti . as abandonment
ye kurvan . who do
te vyartha.bodhina: . they are the misrealized
sA bhuGkte tAn pazUn – she eats those beasts
jJAna.karma.tyAga.pizAcikA – the Wisdom.karma.abandoned Cannibaless.
*sv.26 When non.abandonment (or false abandonment) is mistaken for abandonment, the deluded ones who are like ignorant animals are possessed by the goblin of abandonment of activity.
*vlm.26. He who pretends to have abandoned all action, without abandoning (or effacing) them from his mind, is said to be a hypocrite, and is devoured by the monster of his hypocrisy: (of this nature are the false fakirs, who pretend to have renounced the world).
स.मूल.कर्म.संत्यागेन एव ये शान्तिम् आस्थिताH ।
sa.mUla.karma.saMtyAgena eva ye zAntim AsthitA: |
न एव तेषाम् कृतेन अर्थः न अकृतेन इह कश्चन ॥७।३।२७॥
na eva teSAm kRtena artha: na akRtena iha ka:cana ||7|3|27||
.
only thru getting it roots&all
casting that karma out
do they settle in peace
:
they do not get their goal by action
nor by inaction anyhow
.
sa.mUla.karma.saMtyAgena eva ye zAntim AsthitA: na eva teSAm kRtena artha: na a.kRtena iha ka:cana
.
*vwv.2204/27. For those who are established in peace merely by the complete renunciation of actions along with the roots, there is no advantage by what is done nor anything by what is not done here.
*vlm.27. They who have rooted out the prejudice of actions from their lives, and betaken themselves to the rest and refuge of inaction, are freed from the expectation of reward of whatever they do, as also from the fear of any evil for what they avoid to perform.
स.मूलम् अलम् उद्धृत्य कर्म.बीज.कलाम् इति ।
sa.mUlam alam uddhRtya karma.bIja.kalAm iti |
नित्यम् एक.समाधानाः तज्ज्ञाH तिष्ठन्ति अतः सुखम् ॥७।३।२८॥
nityam eka.samAdhAnA: tajjJA: tiSThanti ata: sukham ||7|3|28||
.
sa.mUlam alam . completely with the root
uddhRtya karma.bIja.kalAm iti
nityam
eka.samAdhAnA: tajjJA:
tiSThanti ata: sukham . they remain hence happy.
*vlm.28. They who have extirpated the seeds of action, with their roots and germs, from the ground of their minds, have always an undisturbed tranquility to rest upon, and which is attended with a serene delight to those that have made hebitude their habit.
*sv. For they who have rightly understood the truth concerning abandonment of action have nothing whatsoever to do with activity nor with inactivity. They enjoy supreme peace whether they live in their house or in a forest.
प्रवाह.पतिते कार्ये ईषत्.स्पन्दा अ.तन्मयाH ।
pravAha.patite kArye ISat.spandA* a.tanmayA: |
घूर्णमान इव क्षीबा यन्त्र.संचरिता इव ॥७।३।२९॥
ghUrNamAna* iva kSIbA* yantra.saMcaritA* iva ||7|3|29||
.
pravAha.patite kArye ISat.spandA: a.tan.mayA: ghUrNamAna iva kSIbA: yantra.saMcaritA: iva
.
*vlm.29. The meek are slightly moved in their bodies and minds, by the current of business in which they have fallen; but the reckless are carried onward whirling in the torrent, like drunken sots reclining on the ground, or as anything moved by a machine, (or as the machines of an engine),
मोक्ष.लक्ष्म्या विलासिन्या व्यसन.उपहता इव ।
mokSa.lakSmyA vilAsinyA vyasana.upahatA* iva |
अर्धःसुप्त.प्रबुद्ध.अभा: काम् अप्य् अवनिम् आगताH ॥७।३।३०॥
ardha.supta.prabuddha.abhA: kAm api avanim AgatA: ||7|3|30||
.
mokSa.lakSmyA: vilAsinyA:
vyasana.upahatA: iva
ardha.supta.prabuddha.abhA: . half sleeping/waking light/appearances
kAm api avanim AgatA: . .
*vlm.30. Those who are seated in any stage of yoga, and are graced with the calmness of liberation, appear as cheerful as men in a play house, who are half asleep and half.awake over the act in this great theatre of the world.
*sv. For they who have rightly understood the truth concerning abandonment of action have nothing whatsoever to do with activity nor with inactivity. They enjoy supreme peace whether they live in their house or in a forest.
यत् स.मूलम् परित्यक्तम् तत् त्यक्तम् इति कथ्यते ।
yat sa.mUlam parityaktam tat tyaktam iti kathyate |
अ.मूल.काषH त्यागो यH स शाखाल.वन.उपमः ॥७।३।३१॥
a.mUla.kASa: tyAga: ya: sa* zAkhAla.vana.upama: ||7|3|31||
.
yat . what is
sa.mUlam parityaktam – together.with the root cast.off
tat . that is
tyaktam iti kathyate . "abandoned", so it is said
a.mUla.kASa: tyAga: . wo uprooting, abandoning
ya: . who is
sa: . he is
zAkhAla.vana.upama: . .
*vlm.31. That is said to be wholly extirpated, which is drawn out by its roots, or else it is like the destroying of a tree by lopping its branches which will grow again, unless it is uprooted from the ground.
*sv. For they who have rightly understood the truth concerning abandonment of action have nothing whatsoever to do with activity nor with inactivity. They enjoy supreme peace whether they live in their house or in a forest.
#zAkhAla – Calamus sotang, the Wicker Plant used in cane furniture, etc.
अ.कृष्ट.मूल.शाखा.अग्र.लवनः कर्म.पादपः ।
a.kRSTa.mUla.zAkhA.agra.lavana: karma.pAdapa: |
पुनः शाखा.सहस्रेण दुःखाय परि.वर्धते ॥७।३।३२॥
puna: zAkhA.sahasreNa du:khAya pari.vardhate ||7|3|32||
.
akRSTa.mUla.zAkhA.agra.lavana: .
x akRSTa.root.branch.agra.lavana
karma.pAdapa:
puna: zAkhA.sahasreNa . again with a 1000 branches
du:khAya parivardhate . .
*AB. na kRSTam unmUlitam mUlam yatra tathA.vidham zAkhAgra.lavanam yasya ||
*vlm.32. So the tree of acts (the ceremonial code), though lopped off of its branches (of particular rites and ceremonies), will thrive again if it is left to remain, without uprooting it by the ritual (of acháras).
*sv. For they who have rightly understood the truth concerning abandonment of action have nothing whatsoever to do with activity nor with inactivity. They enjoy supreme peace whether they live in their house or in a forest.
अ.वेदन.आत्मना तेन कर्म.त्यागः अङ्ग सिध्यति ।
a.vedana.AtmanA tena karma.tyAga: aGga sidhyati |
क्रमेण न इतरेण अतः एतद् अव आहरन् भव ॥७।३।३३॥
krameNa na itareNa ata: etat eva Aharan bhava ||7|3|33||
.
a.vedana.AtmanA tena – by that un.knowing soul karma.tyAga: aGga sidhyati – abandonment action indeed succeeds krameNa na itareNa – w another process atas – hence etad eva Aharan bhava – this.only practising become
.
*vlm.33. It is enough for your abandonment of acts, to remain unconscious of your performance of them; and the other recipes for the same (as given before) will come to you of themselves.
*sv. For they who have rightly understood the truth concerning abandonment of action have nothing whatsoever to do with activity nor with inactivity. They enjoy supreme peace whether they live in their house or in a forest.
.AB. tena prAguktena krameNa Aharann abhyasyan bhava tiSTha ||7|3|
*jd.33 . a.vedana.AtmanA tena . by that un.knowing soul karma.tyAga: aGga sidhyati . abandonment action indeed succeeds krameNa na itareNa . w another process atas . hence etad eva Aharan bhava . this.only practising become.
ये त्व् एवम् कर्म.संत्यागम् अ.कृत्वा अन्यत् प्रकुर्वते ।
ye tu evam karma.saMtyAgam a.kRtvA anyat prakurvate |
अत्यागम् त्याग.रूप.आत्म गगनम् मारयन्ति ते ॥७।३।३४॥
atyAgam tyAga.rUpa.Atma gaganam mArayanti te ||7|3|34||
.
ye tu evam karma.saMtyAgam a.kRtvA . but thus not having done the abandonment of karma
anyat prakurvate . something.else is.done
a.tyAgam tyAga.rUpa.Atma . non.abandonment with the form and nature of Self
gaganam mArayanti te . they destroy the sky/way
.
*vwv.2206/34. But, those who, not having performed complete renunciation of actions in this manner, accomplish a different non.renunciation consisting of the appearance of renunciation, kill (as it were) the sky.
*vlm.34. Whoever adopts any other method of getting rid of his actions, besides those prescribed herein; his attempts of their abandonment are as null and void, as his striking the air, (in order to divide it). (Out ward abandonment of anything is nothing, unless it is done so from the mind).
*sv. For they who have rightly understood the truth concerning abandonment of action have nothing whatsoever to do with activity nor with inactivity. They enjoy supreme peace whether they live in their house or in a forest.
बोध.आत्मकतया कर्म.त्यागः सम्पद्यते स्वयम् ।
bodha.AtmakatayA karma.tyAga: sampadyate svayam |
दग्ध.बीजा निर्.इच्छ.उच्चैr अ.क्रिया एव भवेत् क्रिया ॥७।३।३५॥
dagdha.bIjA* nir.iccha.uccai: a.kriyA eva bhavet kriyA ||7|3|35||
.
bodha.AtmakatayA karma.tyAga: sampadyate svayam | dagdha.bIjA* nir.iccha.uccai:
a.kriyA eva bhavet kriyA
.
the state of a realized Selfling
—karma.abandonment—
produces only sterile seeds
&
in such high desirelessness
inActivity becomes Activity
.
*vlm.35. It is the rational abandonment of a thing, that makes its true relinquishmcnt, and whatever is done unwilfully, is like a fried grain or seed, that never vegetates nor brings forth its fruit.
*sv. For they who have rightly understood the truth concerning abandonment of action have nothing whatsoever to do with activity nor with inactivity.
.AB. niricchA jIvanmuktikriyA uccai: mahArambhApi dagdhabIjetyakriyaiva | na hi mahAn api dagdhatantu: paTAbhAsa: paTo bhavatÎti bhAva: ||7|3|
बुद्धि.इन्द्रिय.ईहितम् कर्म स.फलम् रस.भावनात् ।
buddhi.indriya.Ihitam karma sa.phalam rasa.bhAvanAt |
वेष्टितव्यम् कु.दाम्ना इव स्पndo 'nyo निष्.फlo 'ङ्ग.जH ॥७।३।३६॥
veSTitavyam ku.dAmnA iva spanda: anya: niS.phala: aGga.ja: ||7|3|36||
.
buddhi.indriya.Ihitam . wished by the favulty of Intellect
karma with its fruit sa.phalam
rasa.bhAvanAt
veSTitavyam ku.dAmnA iva spanda: anya: niSphala: aGga.ja: x
#dAman
#veSTitavya . to.be."vested"
*vlm.36. But the act that is done with the will and bodily exertion, becomes productive with the moisture of desire; but all other efforts of the body without the will, are entirely fruitless to their actor.
*sv. For they who have rightly understood the truth concerning abandonment of action have nothing whatsoever to do with activity nor with inactivity. They enjoy supreme peace whether they live in their house or in a forest.
कर्म.त्यागे स्थिते बोधाj जीवन्.मुkto वि.वासनः ।
karma.tyAge sthite bodhAt jIvan.mukta: vi.vAsana: |
गृहे तिष्ठत्व् अरण्ये वा शाम्यत्व् अभ्येतु वा उदयम् ॥७।३।३७॥
gRhe tiSThatu araNye vA zAmyatu abhyetu vA udayam ||7|3|37||
.
karma.tyAge sthite . when abandonment.karma is the state
bodhAt . after realization
jIvan.mukta: . Living.Free=
vi.vAsana: . Imprint.free +
gRhe tiSThatu . at.home remain
araNye vA zAmyatu . or in the forest peace
abhyetu vA udayam . or rise to success.
*vlm.37. After one has got rid of his action, and freed himself from further desire; he becomes liberated for life (Jivan—mukta), whether he may dwell at home or in the woods, and live in poverty or affluence.
.vwv.2207/37. When the desireless one, liberated while living, is established in renunciation of actions on account of knowledge (or becoming awake to the Truth), let him abide in his house or in the forest; let him be extinguished or meet with elevation. (It does not matter.)
*sv. For they who have rightly understood the truth concerning abandonment of action have nothing whatsoever to do with activity nor with inactivity. They enjoy supreme peace whether they live in their house or in a forest.
गेहम् एव उपशान्तस्य विजनम् दूर.काननम् ।
geham eva upazAntasya vijanam dUra.kAnanam |
अशान्तस्य अप्य् अरण्यानि वि.जना स.जना पुरी ॥७।३।३८॥
azAntasya api araNyAni vi.janA sa.janA purI ||7|3|38||
.
geham eva upazAntasya vijanam dUra.kAnanam | azAntasya api araNyAni
vi.janA sa.janA purI
.
a person of peace
is at.home in a distant forest solitude
but one not.peaceful
trades forest solitude for a populous city
.
*vwv.2208/38. The house is quite a solitary distant forest, to one who is tranquil. Even forests are (like) a lonely city having living beings, to one who is not tranquil.
*sv.38 To the peaceful a house is like a forest and to the restless even a forest is like a crowded city.
*vlm.38. The contented soul is as solitary at home, as in the midst of the farthest forest; but the discontented mind find the solitary forest, to be as thickly thronged with vexations as the circle of a familyhouse.
परिशान्त.मter ज्ञस्य स्वप्ने 'प्य् अप्राप्त.मानवा ।
parizAnta.mate: jJasya svapne api aprApta.mAnavA |
निर्मला वितता घृदा हृद्य् एव वन.भूमिका ॥७।३।३९॥
nirmalA vitatA ghRdA hRdi eva vana.bhUmikA ||7|3|39||
.
parizAnta.mate: jJasya . of the peaceful thought of the wise
svapne api . even in dream
a.prApta.mAnavA – she is not.got Human
nirmalA Immaculate
vitatA
hRdyA iva / hRdi eva
this may be a pun
vana.bhUmikA . .
#vanabhUmikA – forest plain/plane .
vividha.various/diverse.kArya.duty/effect/purpose.vikAra.change.disorder.dazA.life.stage.maya.made.I sa.with.pura.city.pattana.town.maNDala.sphere/domain.parvata.mountain.a mukura.mirror.koza.sheath iva.like/as.if pratibimbita.reflected.a hRt.heart.i bhav.becoming.ati amala.faultless/stainless.a malina.dirty/ impure\dark/gray/black\meanness/fault.i mahI.Earth
.
*vlm.43. The wide earth with all her cities and towns, and distant districts and countries, which are so full of mutual strife and broil, appear to the soiled soul of the gross.headed and greedy, as if they are reflected in their fai: forms in the mirror of their minds; or painted in their bright colours upon the canvas of their hearts. (Worldly men are so infatuated with the world, that they take side of things for fair and bright).
*sv.41.42.43 To one who is restless with a thousand thoughts, it is an ocean of sorrow.
.
oॐm
न असतः विद्यते भाव: न अभाव: विद्यते सतः ॥७।३।१॥
na asata: vidyate bhAva: na abhAva: vidyate sata: ||7|3|1||
वसिष्ठ उवाच ।
vasiSTha* uvAca |
न असतः विद्यते भाव: न अभाव: विद्यते सतः ।
na asata: vidyate bhAva: na abhAva: vidyate sata: |
यदा तदा एव सु.करम् वेदन=अवेदनम् स्वयम् ॥७।३।०२॥.
yadA tadA eva su.karam vedana=avedanam svayam ||7|3|02||
एतौ वेदन.शब्द.अर्थौ रज्जु.सर्प.भ्रम*उपमौ ।
etau vedana.zabda.arthau rajju.sarpa.bhrama*upamau |
असत्यौ उदितौ विद्धि मृग.तृष्ण*अम्भसा समौ ॥७।३।०३॥
asatyau uditau viddhi mRga.tRSNa*ambhasA samau ||7|3|03||
अबोध: त्व् अनयो: श्रेयान् बोध: दुःखाय च एतयो: ।
abodha: tu anayo: zreyAn bodha: du:khAya ca etayo: |
तस्मात् सद् अव बुद्ध्यस्व मा असत् बुद्ध्यस्व राघव ॥७।३।४॥
tasmAt sat eva buddhyasva mA asat buddhyasva rAghava ||7|3|4||
जन्तो: वेदन.शब्द.अर्थ.बोध: दुःख.करः परः ।
janto: vedana.zabda.artha.bodha: du:kha.kara: para: |
निष्कृत्य ज्ञप्ति.शब्द.अर्थ.बोधम् तिष्ठ यथास्थितम् ॥७।३।०५॥
niSkRtya jJapti.zabda.artha.bodham tiSTha yathAsthitam ||7|3|05||
सर्व.अवबोध*अवसरे ज्ञप्ति.शब्द.अर्थयो: इह ।
sarva.avabodha*avasare jJapti.zabda.arthayo: iha |
निर्वाण*उदय इति एव परम् ॐ इति शाम्यताम् ॥७।३।०६॥
nirvANa*udaya* iti eva param OM iti zAmyatAm ||7|3|06||
शुभ*अशुभ.आत्म.कर्म स्वम् नाशनीयम् विवेकिना ।
zubha*azubha.Atma.karma svam nAzanIyam vivekinA |
तन् न अस्ति इत्य् अवबोधेन तत्त्व.ज्ञानेन सिध्यति ॥७।३।०७॥
tat na asti iti avabodhena tattva.jJAnena sidhyati ||7|3|07||
कर्म.मूल.निकाषेण संसारः परि.शाम्यति ।
karma.mUla.nikASeNa saMsAra: pari.zAmyati |
सु.विचारितम् अन्विष्टम् यावत् कर्म न विद्यते ॥७।३।०८॥
su.vicAritam anviSTam yAvat karma na vidyate ||7|3|08||
चित्*रूपः बिल्व.मज्जान्तश् चित्त.संज्ञाम् यद् आत्मनि ।
cit*rUpa: bilva.majjAnta: citta.saMjJAm yat Atmani |
करोति तत् यथा बिल्वान् न स्वल्पम् अपि भिद्यते ॥७।३।०९॥
karoti tat yathA bilvAn na svalpam api bhidyate ||7|3|09||
न यथा संनिवेश*अन्तः संनिवेश: ततः पृथक् ।
na yathA saMniveza*anta: saMniveza: tata: pRthak |
तथा नभःअर्थ.आदि पृथक् न परस्मात् मनाक्.अपि ॥७।३।१०॥
tathA nabha:artha.Adi pRthak na parasmAt manAk.api ||7|3|10||
यद् अव अम्भ: तद् अव अन्तर्.द्रवत्वम् अ.पृथक् यथा ।
yat eva ambha: tat eva antar.dravatvam a.pRthak yathA |
चित्त्वम् एवम् तथा चित्तम् तत् रूपत्वात् तत्.अर्थयो: ॥७।३।११॥
cittvam evam tathA cittam tat rUpatvAt tat.arthayo: ||7|3|11||
यथा द्रवत्वम् पयसि यथा आलोकः च तेजसि ।
yathA dravatvam payasi yathA Aloka: ca tejasi |
तथा ब्रह्माणि अ.तत्.भावम् चित्त्वम् चित्तम् च विद्यते ॥७।३।१२॥.
tathA brahmANi a.tat.bhAvam cittvam cittam ca vidyate ||7|3|12||.
चेतनम् कर्म तत् स्व.अन्तर्.निर्मूलम् भ्रम.यक्षवत् ।
cetanam karma tat sva.antar.nirmUlam bhrama.yakSavat |
उदेत्य् अहेतुकम् तत् चेन् न उदितम् तन् न विद्यते ॥७।३।१३॥
udeti ahetukam tat cet na uditam tat na vidyate ||7|3|13||
चेतनम् कर्म तत् च एतत् भाति स्पन्द इव अनिलH ।
cetanam karma tat ca etat bhAti spanda* iva anila: |
अ.हेतुकम् यद् आत्मा एतत् बहिर् अन्तर् च सार्धःधीः ॥७।३।१४॥
a.hetukam yat AtmA etat bahir antar ca sArdha.dhI: ||7|3|14||
विस्तारः कर्मणाम् देहः सोहंता.आत्मा स.संसृतिः ।
vistAra: karmaNAm deha: sohaMtA.AtmA sa.saMsRti: |
अ.चेतना*अन्.अहंत्वेन शाम्यत्य् अ.स्पन्द.वातवत् ॥७।३।१५॥
a.cetanA*an.ahaMtvena zAmyati a.spanda.vAtavat ||7|3|15||
अ.चेतनाद् अनन्त*अत्मा भूत्वा ज्ञः अपि उपल.उपमः ।
a.cetanAt ananta*atmA bhUtvA jJa: api upala.upama: |
संसार.मूल.कषणम् कुरु क्रीड.मुख*अग्रवत् ॥७।३।१६॥
saMsAra.mUla.kaSaNam kuru krIDa.mukha*agravat ||7|3|16||
कर्म.बीज.कला.कोश=त्याग एवम् कृतः भवेत् ।
karma.bIja.kalA.koza=tyAga* evam kRta: bhavet |
न अन्यथा राघव अन्तः ते शान्तम् अस्तु सदा स्थितम् ॥७।३।१७॥
na anyathA rAghava anta: te zAntam astu sadA sthitam ||7|3|17||
कर्म.बीज.कला=त्यागे त्व् एतस्मात् इतर.आत्मनि ।
karma.bIja.kalA=tyAge tu etasmAt itara.Atmani |
अविद्यमाने जीवस्य तज्ञैः विदित.वस्तुभिः ॥७।३।१८॥
avidyamAne jIvasya tajJai: vidita.vastubhi: ||7|3|18||
शान्तैः न गृह्यते किम्चिन् न च संत्यज्यते ऽपि च ।
zAntai: na gRhyate kimcit na ca saMtyajyate api ca |
त्यागादानेन जानन्ति ततः तैः शान्त.मानसम् ॥७।३।१९॥
tyAgAdAnena jAnanti tata: tai: zAnta.mAnasam ||7|3|19||
आकाश.शून्य.हृदयैः ज्ञैः यथास्थितम् आस्यते ।
AkAza.zUnya.hRdayai: jJai: yathAsthitam Asyate |
क्रियते च यथा.प्राप्तम् न अपि एतैः क्रियते ऽपि च ॥७।३।२०॥
kriyate ca yathA.prAptam na api etai: kriyate api ca ||7|3|20||
प्रवाह.पतितम् सर्वम् स्पन्दते शान्त.मानसम् ।
pravAha.patitam sarvam spandate zAnta.mAnasam |
तेषाम् कर्म.इन्द्रियाणि एवम् अर्धःसंसुप्त.बालवत् ॥७।३।२१॥
teSAm karma.indriyANi evam ardha.saMsupta.bAlavat ||7|3|21||
रसे निर्.वासने लब्धे रसा अप्य् अति.तीरसा: ।
rase nir.vAsane labdhe rasA* api ati.tIrasA: |
न अन्तर् तिष्ठन्ति न बहिर् अज्ञान.निपुणा इव ॥७।३।२२॥
na antar tiSThanti na bahir ajJAna.nipuNA* iva ||7|3|22||
कर्मणः वेदनम् त्यागः स च सिद्धः प्र.बोधतः ।
karmaNa: vedanam tyAga: sa* ca siddha: pra.bodhata: |
अवस्तु न इतरेन अर्थः किम् कृतेन अकृतेन वा ॥७।३।२३॥
avastu na itarena artha: kim kRtena AkRtena vA ||7|3|23||
अ.वेदनम् अ.संवेद्यम् यद् अ.वासनम् आसितम् ।
a.vedanam a.saMvedyam yat a.vAsanam Asitam |
शान्तम् समम् अन्.उल्लेखम् स कर्म.त्याग उच्यते ॥७।३।२४॥
zAntam samam an.ullekham sa* karma.tyAga* ucyate ||7|3|24||
अ.पुनःस्मरणम् सम्यक् चिर.विस्मृत=कर्म तत् ।
a.puna:smaraNam samyak cira.vismRta=karma tat |
स्थितम् स्तम्भ*उदर.समम् स कर्म.त्याग उच्यते ॥७।३।२५॥
sthitam stambha*udara.samam sa* karma.tyAga* ucyate ||7|3|25||
अ.त्यागम् त्यागम् इति ये कुर्वते ते व्यर्थ.बोधिनः ।
a.tyAgam tyAgam iti ye kurvate vyartha.bodhina: |
सा भुङ्क्ते तान् पशून् ज्ञान.कर्म.त्याग.पिशाचिका ॥७।३।२६॥
sA bhuGkte tAn pazUn jJAna.karma.tyAga.pizAcikA ||7|3|26||
स.मूल.कर्म.संत्यागेन एव ये शान्तिम् आस्थिताH ।
sa.mUla.karma.saMtyAgena eva ye zAntim AsthitA: |
न एव तेषाम् कृतेन अर्थः न अकृतेन इह कश्चन ॥७।३।२७॥
na eva teSAm kRtena artha: na akRtena iha ka:cana ||7|3|27||
स.मूलम् अलम् उद्धृत्य कर्म.बीज.कलाम् इति ।
sa.mUlam alam uddhRtya karma.bIja.kalAm iti |
नित्यम् एक.समाधानाः तज्ज्ञाH तिष्ठन्ति अतः सुखम् ॥७।३।२८॥
nityam eka.samAdhAnA: tajjJA: tiSThanti ata: sukham ||7|3|28||
प्रवाह.पतिते कार्ये ईषत्.स्पन्दा अ.तन्मयाH ।
pravAha.patite kArye ISat.spandA* a.tanmayA: |
घूर्णमान इव क्षीबा यन्त्र.संचरिता इव ॥७।३।२९॥
ghUrNamAna* iva kSIbA* yantra.saMcaritA* iva ||7|3|29||
मोक्ष.लक्ष्म्या विलासिन्या व्यसन*उपहता इव ।
mokSa.lakSmyA vilAsinyA vyasana*upahatA* iva |
अर्धःसुप्त.प्रबुद्ध*अभा: काम् अप्य् अवनिम् आगताH ॥७।३।३०॥
ardha.supta.prabuddha*abhA: kAm api avanim AgatA: ||7|3|30||
यत् स.मूलम् परित्यक्तम् तत् त्यक्तम् इति कथ्यते ।
yat sa.mUlam parityaktam tat tyaktam iti kathyate |
अ.मूल.काषH त्यागो यH स शाखाल.वन*उपमः ॥७।३।३१॥
a.mUla.kASa: tyAga: ya: sa* zAkhAla.vana*upama: ||7|3|31||
अ.कृष्ट.मूल.शाखा*अग्र.लवनः कर्म.पादपः ।
a.kRSTa.mUla.zAkhA*agra.lavana: karma.pAdapa: |
पुनः शाखा.सहस्रेण दुःखाय परि.वर्धते ॥७।३।३२॥
puna: zAkhA.sahasreNa du:khAya pari.vardhate ||7|3|32||
अ.वेदन.आत्मना तेन कर्म.त्यागः अङ्ग सिध्यति ।
a.vedana.AtmanA tena karma.tyAga: aGga sidhyati |
क्रमेण न इतरेण अतः एतद् अव आहरन् भव ॥७।३।३३॥
krameNa na itareNa ata: etat eva Aharan bhava ||7|3|33||
ये त्व् एवम् कर्म.संत्यागम् अ.कृत्वा अन्यत् प्रकुर्वते ।
ye tu evam karma.saMtyAgam a.kRtvA anyat prakurvate |
अत्यागम् त्याग.रूप.आत्म गगनम् मारयन्ति ते ॥७।३।३४॥
atyAgam tyAga.rUpa.Atma gaganam mArayanti te ||7|3|34||
बोध.आत्मकतया कर्म.त्यागः सम्पद्यते स्वयम् ।
bodha.AtmakatayA karma.tyAga: sampadyate svayam |
दग्ध.बीजा निर्.इच्छ*उच्चैr अ.क्रिया एव भवेत् क्रिया ॥७।३।३५॥
dagdha.bIjA* nir.iccha*uccai: a.kriyA eva bhavet kriyA ||7|3|35||
बुद्धि*इन्द्रिय*ईहितम् कर्म स.फलम् रस.भावनात् ।
buddhi*indriya*Ihitam karma sa.phalam rasa.bhAvanAt |
वेष्टितव्यम् कु.दाम्ना इव स्पndo 'nyo निष्.फlo 'ङ्ग.जH ॥७।३।३६॥
veSTitavyam ku.dAmnA iva spanda: anya: niS.phala: aGga.ja: ||7|3|36||
कर्म.त्यागे स्थिते बोधाj जीवन्.मुkto वि.वासनः ।
karma.tyAge sthite bodhAt jIvan.mukta: vi.vAsana: |
गृहे तिष्ठत्व् अरण्ये वा शाम्यत्व् अभ्येतु वा उदयम् ॥७।३।३७॥
gRhe tiSThatu araNye vA zAmyatu abhyetu vA udayam ||7|3|37||
गेहम् एव उपशान्तस्य विजनम् दूर.काननम् ।
geham eva upazAntasya vijanam dUra.kAnanam |
अशान्तस्य अप्य् अरण्यानि वि.जना स.जना पुरी ॥७।३।३८॥
azAntasya api araNyAni vi.janA sa.janA purI ||7|3|38||
परिशान्त.मter ज्ञस्य स्वप्ने 'प्य् अप्राप्त.मानवा ।
parizAnta.mate: jJasya svapne api aprApta.mAnavA |
निर्मला वितता घृदा हृद्य् एव वन.भूमिका ॥७।३।३९॥
nirmalA vitatA ghRdA hRdi eva vana.bhUmikA ||7|3|39||
ज्ञस्य निर्वाण.द्र्श्यस्य निस्पन्द.अर्था नभो.मयी ।
jJasya nirvANa.drzyasya nispanda.arthA nabho.mayI |
शान्त*अशेष.विशेष.अर्था जगद् अव महाटवी ॥७।३।४०॥
zAnta*azeSa.vizeSa.arthA jagat eva mahATavI ||7|3|40||
अनन्त.संकल्पवto हृदय.स्थ.जगत्.स्थितेः ।
ananta.saMkalpavata: hRdaya.stha.jagat.sthite: |
हृद्य् एव आवर्तते भूmir अज्ञस्य अखिल.सागरा ॥७।३।४१॥
hRdi eva Avartate bhUmi: ajJasya akhila.sAgarA ||7|3|41||
जनस्य अज्ञस्य दीनस्य विविध.द्वन्द्व.संकटा ।
janasya ajJasya dInasya vividha.dvandva.saMkaTA |
सारम्भा विविधा*अकारा हृद्य् एव ग्राम.मण्डली ॥७।३।४२॥
sArambhA vividhA*akArA hRdi eva grAma.maNDalI ||7|3|42||
विविध.कार्य.विकार.दशामयी
vividha.kArya.vikAra.dazAmayI
स=पुर.पत्तन.मण्डल.पर्वता ।
sa=pura.pattana.maNDala.parvatA |
मुकुर.कोश इव प्रति.बिम्बिता
mukura.koza* iva prati.bimbitA
हृदि भवत्य् अमला मलिने मही ॥७।३।४३॥
hRdi bhavati amalA maline mahI ||7|3|43||
||
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
FM7003 ON LETTING.GO 3.JA20.21 .z43
https://www.dropbox.com/s/4k5ed421ys4yecm/fm7003%203.ja20.21%20On%20Letting.go%20.z43.docx?dl=0
FM.7.1.FM.7.24
https://www.dropbox.com/s/3nvhla56bx7jfnn/fm.7.1.fm.7.24.docx?dl=0
7.Nirvâna 2
https://www.dropbox.com/s/uce2kdzkwwgo2p2/7.Nirv%C3%A2na%202.docx?dl=0
oॐm
FM.7.3
ON LETTING.GO
RAAMA said—
अ.वेदनम् वेदनस्य मुनि.इन्द्र क्रियते कथम् ।
a.vedanam vedanasya muni.indra kriyate katham |
न असतः विद्यते भाव: न अभाव: विद्यते सतः ॥७।३।१॥
na asata: vidyate bhAva: na abhAva: vidyate sata: ||7|3|1||
.
a.vedanam vedanasya muni.indra kriyate katham | na asata: vidyate bhAva: na abhAva: vidyate sata:
.
a lack of knowing for the knowing
:
Lord.muni, how's it done?
what is not.So is known.to.be a bhAva.state.of.becoming?
no non.becoming is known.to.be in what.is.So!
.
* jd. passages like this may seem tediously annoying
but they are useful exercises in forming Ur concept of <sat> / <tat>
and the difference between bhavati Becoming & asti Being.So (in time & place)
.
*vlm.1 RÁMA said:.Tell me, O Sage, how it may be possible to convert our knowledge to ignorance, since it is impossible to make a nothing of something, as also to make anything out of a nothing.
*sv.1 RAMA asked: Since that which is cannot cease to be and since what is not cannot exist, how can awareness (experience) be made non.awareness or non.experience?
VASISHTHA said—
न असतः विद्यते भाव: न अभाव: विद्यते सतः ।
na asata: vidyate bhAva: na abhAva: vidyate sata: |
यदा तदा एव सु.करम् वेदन=अवेदनम् स्वयम् ॥७।३।०२॥.
yadA tadA eva su.karam vedana=avedanam svayam ||7|3|02||.
.
na asata: . not of the not.BeingSo
vidyate bhAva: . is the becomng known to be
na a.bhAva: vidyate . nor is a lack of becoming known to be
sata: . of the BeingSo
yadA tadA eva . when this is so then too
sukaram
vedana.a.vedanam svayam
At any time Vedana Understanding and Avedana Misunderstanding are a simple matter for anyone. ???
*vlm.2. Vasishtha replied:.Verily a nothing or unreality, cannot be something in reality; nor a real something can become an unreal nothing; but in any case where both of these (viz. reality as well as unreality of a thing) are possible, there the cognition and incognition of something, are both of them equally palpable of themselves. (This is termed a Chátushkotika Sunsaya or quadruplicate apprehension of something, consisting, of the reality or unreality of a thing, and the certainty or uncertainty of its knowledge).
*sv.2 VASISTHA replied: It is true that that which is ceases not and that which is not does not exist. Experience and non.experience are also that simple and easy of accomplishment.
एतौ वेदन.शब्द.अर्थौ रज्जु.सर्प.भ्रम.उपमौ ।
etau vedana.zabda.arthau rajju.sarpa.bhrama.upamau |
असत्यौ उदितौ विद्धि मृग.तृष्ण.अम्भसा समौ ॥७।३।०३॥
asatyau uditau viddhi mRga.tRSNa.ambhasA samau ||7|3|03||
.
etau vedana.zabda.arthau rajju.sarpa.bhrama.upamau | asatyau uditau viddhi
mRga.tRSNa.ambhasA samau
.
know both of these word.meanings to be
like the rope/snake delusion
:
know them as arisen unrealities
the same as a mirage
.
*vlm.3. The two senses of the word knowledge (i.e. its affirmative and negative senses) are apparent in the instance of "a rope appearing as a snake": here the knowledge of the rope is certain, but that of the snake is a mistake or error. And so in the case of a mirage presenting the appearance of water. (Here the things snake and water prove to be nothing, and their knowledge as such, is converted to error or want of knowledge).
*sv.3 For the word 'experience' and what is indicated by it are born of falsehood or delusion. Hence, they give rise to sorrow.
विद् #vid . #vedana. . finding, procuring •• #vedanam . the act of marrying (WEDding; cp. Bibl. usage "he knew his wife") said of both sexes, esp. the marriage of a #zUdra woman with a man of a higher caste • the act of finding, falling in with (gen.) MBh •• #vedanA . Knowledge [Perceptual Understanding], perception. Feeling, sensation; सत्त्वं रजस्तमश्चैव प्राणिनां संश्रिताः सदा । त्रिविधा वेदना चैव सर्वसत्त्वेषु दृश्यते ॥ Mb.12.194.29. •• #vedanIya. . to be denoted or expressed or meant by (end.comp.; .tA f.); to be (or being) felt by or as (end.comp.; .tA f. <.tva> n.) ib.; to be known or to be made known. — vedana is derived from >vid, and refers to rational knowledge, just as cetana derives from >cit, and refers to intuitive or irrational knowledge. . This Understanding or Apprehension can be Such or unSuch, So or not.So, true or false, like the apprehensions of rope and snake: etau vedana.zabdArthau rajju.sarpa.bhrama.upamau | asatyau uditau viddhi mRga.tRSNa.ambhasau samau ||7|3| y7003.003.
*jd.3 – etau vedana.zabda.arthau . these two word.meanings rajju.sarpa.bhrama.upamau – like the rope/snake delusion a.satyau uditau viddhi – know as arisen unrealities mRga.tRSNa.ambhasA samau . the same as a mirage.
अबोध: त्व् अनयो: श्रेयान् बोध: दुःखाय च एतयो: ।
abodha: tu anayo: zreyAn bodha: du:khAya ca etayo: |
तस्मात् सद् अव बुद्ध्यस्व मा असत् बुद्ध्यस्व राघव ॥७।३।४॥
tasmAt sat eva buddhyasva mA asat buddhyasva rAghava ||7|3|4||
.
abodha: tu anayo: zreyAn bodha: du:khAya ca etayo: | tasmAt sat eva buddhyasva
mA asat buddhyasva rAghava
.
but these
are unawakened to riches
and these also
are awakened to misery
from That / therefore
never investigate not.BeingSo
Râghava.
.
*vlm.4 It is better therefore to have no knowledge of these false appearances, whose knowledge tends to our misery only; wherfore know the true reality alone, and never think of the unreal appearance.
जन्तो: वेदन.शब्द.अर्थ.बोध: दुःख.करः परः ।
janto: vedana.zabda.artha.bodha: du:kha.kara: para: |
निष्कृत्य ज्ञप्ति.शब्द.अर्थ.बोधम् तिष्ठ यथास्थितम् ॥७।३।०५॥
niSkRtya jJapti.zabda.artha.bodham tiSTha yathAsthitam ||7|3|05||
.
janto: . of a person
vedana.zabda.artha.bodha: .
one who has realized what the word "knowing" means
du:kha.kara: . misery.making
para:
niSkRtya
jJapti.zabda.artha.bodham . who has realized
tiSTha . remain
yathAsthitam – as.is.
*vlm.5. The conception of the sense of sensible perceptions, is the cause of woe of all living beings; therefore it is better to root out the sense of the perceptibles from the mind, and rely in the knowledge of the underlying universal soul only. (Taking the particulars in the sense of individual souls, is the cause of misery only).
*sv.4.5.6. Abandon this awareness of 'experience' and remain established in the awareness of the highest wisdom. The latter is nirvana.
सर्व.अवबोध.अवसरे ज्ञप्ति.शब्द.अर्थयो: इह ।
sarva.avabodha.avasare jJapti.zabda.arthayo: iha |
निर्वाण.उदय इति एव परम् ॐ इति शाम्यताम् ॥७।३।०६॥
nirvANa.udaya* iti eva param OM iti zAmyatAm ||7|3|06||
.
sarva.avabodha.avasare – when there is full realization
jJapti.zabda.arthayo: iha – the word jnapti.Knowing has two senses here +
nirvANa.udaya iti eva – as the rise of nirvANa
param OM iti zAmyatAm – and then ॐ the state of Peace.
*vlm.6. Leaving aside the knowledge of parts, and the sense of your perception of all sensible objects, know the whole as one infinite soul, in which you have your rest and nirvána extinction.
*sv.4.5.6. Abandon this awareness of 'experience' and remain established in the awareness of the highest wisdom. The latter is nirvana.
*jd. #sara . #avasara – an occasion, a seasonable opportunity +
शुभ.अशुभ.आत्म.कर्म स्वम् नाशनीयम् विवेकिना ।
zubha.azubha.Atma.karma svam nAzanIyam vivekinA |
तन् न अस्ति इत्य् अवबोधेन तत्त्व.ज्ञानेन सिध्यति ॥७।३।०७॥
tat na asti iti avabodhena tattva.jJAnena sidhyati ||7|3|07||
.
zubha.azubha.Atma.karma svam nAzanIyam vivekinA | tat na asti iti avabodhena
tattva.jJAnena sidhyati
.
his own karmas, pure or impure,
should be disabled ("That's not so!") by the vivekin.Discerner
and by that understanding he is adept in Thatness.Wisdom
.
*vlm.7. Destroy all your acts of merit and demerit, by the force of your discrimination; and your knowledge of the evanescence of your deeds, aided by your knowledge of truth, will cause the consummation of Yoga (Siddhi).
कर्म.मूल.निकाषेण संसारः परि.शाम्यति ।
karma.mUla.nikASeNa saMsAra: pari.zAmyati |
सु.विचारितम् अन्विष्टम् यावत् कर्म न विद्यते ॥७।३।०८॥
su.vicAritam anviSTam yAvat karma na vidyate ||7|3|08||
.
karma.mUla.nikASeNa saMsAra: parizAmyati su.vicAritam anviSTam yAvat karma na vidyate
.
#anviSTa —¶mw* . sought, required. —¶jd – "after.wished", sought.after: suvicAritam anviSTam yAvat karma na vidyate y7003.008 —
*vlm.8. By rooting out the reminiscence of your acts, you put a stop to their results and your course in the world; and if you succeed to gain the object of your search (i.e. your spiritual knowledge), by means of your reason, you have no more any need of your action.
*sv.7.8.9 Good and evil actions cease when it is realised that they do not exist in reality. Hence, one should enquire into the root of action till that root is destroyed.
चित्.रूपः बिल्व.मज्जान्तश् चित्त.संज्ञाम् यद् आत्मनि ।
cit.rUpa: bilva.majjAnta: citta.saMjJAm yat Atmani |
करोति तत् यथा बिल्वान् न स्वल्पम् अपि भिद्यते ॥७।३।०९॥
karoti tat yathA bilvAn na svalpam api bhidyate ||7|3|09||
.
cid.rUpa:
Conscious Form
bilva.majjAnta:
citta.saMjJAm
yat Atmani what in self
karoti tat is doing that
yathA bilvAn
na svalpam api bhidyate . .
*vlm.9. The divine intellect, like the Belfruit, forms within itself its pith and seeds (of future worlds), which lie hid in it, and never burst out of its bosom. (So all things are contained in divine mind).
*sv.7.8.9 Good and evil actions cease when it is realised that they do not exist in reality. Hence, one should enquire into the root of action till that root is destroyed.
न यथा संनिवेश.अन्तः संनिवेश: ततः पृथक् ।
na yathA saMniveza.anta: saMniveza: tata: pRthak |
तथा नभःअर्थ.आदि पृथक् न परस्मात् मनाक्.अपि ॥७।३।१०॥
tathA nabha:artha.Adi pRthak na parasmAt manAk.api ||7|3|10||
.
na yathA saMniveza.anta:
saMnivezas.rata: pRthak
tathA nabhas.artha.Adi pRthak
na parasmAn manAg.api . .
*sv.10.11 For just as everything that springs from the earth is non.different from the earth, even so all that arises out of consciousness is non.different from consciousness.
*vlm.10. As a thing contained in its container, is not separate from the containing receptacle, so all things that lie in the womb of space, are included in the infinite space of the universal soul (or the divine mind) which encompasses the endless vacuity in it.
यद् अव अम्भ: तद् अव अन्तर्.द्रवत्वम् अ.पृथक् यथा ।
yat eva ambha: tat eva antar.dravatvam a.pRthak yathA |
चित्त्वम् एवम् तथा चित्तम् तत् रूपत्वात् तत्.अर्थयो: ॥७।३।११॥
cittvam evam tathA cittam tat rUpatvAt tat.arthayo: ||7|3|11||
.
yat eva ambhas . as what is merely water
tad eva antar.dravatvam a.pRthag yathA .
that also is not different from its essential flow
cittvam evam tathA cittam . thus too citta.Affection is its conscious flow
tad rUpatvAt tad.arthayo: . .
#citta
#cittva
*vlm.11. And as the property of fluidity, is never distinct from the nature of liquids; so the thoughts (of all created things), are never apart from the thinking principle of the Divine mind. (The words Chittam and Chittwam, and their meanings of the thought and mind, appertain to their common root the chit or intellect with which they are alike in sound and sense).
यथा द्रवत्वम् पयसि यथा आलोकः च तेजसि ।
yathA dravatvam payasi yathA Aloka: ca tejasi |
तथा ब्रह्माणि अ.तत्.भावम् चित्त्वम् चित्तम् च विद्यते ॥७।३।१२॥.
tathA brahmANi a.tat.bhAvam cittvam cittam ca vidyate ||7|3|12||.
.
yathA dravatvam payasi . like fluidity in water
yathA Aloka: ca tejasi . like light in fire
tathA brahmANi a.tad.bhAvam
cittvam cittam ca vidyate . .
*vlm.12. Again as fluidity is the inseparable property of water, and light is that of fire; so the thoughts and thinking, inhere intrinsically in the nature of the Divine Intellect, and not as its separable qualities.
*sv.12 Liquidity is non.different from liquid; in the same way, in Brahman there is no division even between the mind and consciousness.
चेतनम् कर्म तत् स्व.अन्तर्.निर्मूलम् भ्रम.यक्षवत् ।
cetanam karma tat sva.antar.nirmUlam bhrama.yakSavat |
उदेत्य् अहेतुकम् तत् चेन् न उदितम् तन् न विद्यते ॥७।३।१३॥
udeti ahetukam tat cet na uditam tat na vidyate ||7|3|13||
.
cetana.Affectivitym
karma
tat svAntar that in self
nirmUlam wo a root
bhrama.yakSavat – like a delusive ghost
udeti a.hetukam arising causelessly
tat cet that if
na uditam not arisen
tat na vidyate – that is not known.to.be
.
*vlm.13. Intellection is the action of the intellect, and its privation gives rise to the chimeras: of error in the mind; there is no other cause of error, nor does it last unless it rises in absence of reason.
*sv.13.14 The activity known as awareness arises without a cause in that consciousness; hence it is as good as non.existent, being non.different from consciousness.
चेतनम् कर्म तत् च एतत् भाति स्पन्द इव अनिलH ।
cetanam karma tat ca etat bhAti spanda* iva anila: |
अ.हेतुकम् यद् आत्मा एतत् बहिर् अन्तर् च सार्धःधीः ॥७।३।१४॥
a.hetukam yat AtmA etat bahir antar ca sArdha.dhI: ||7|3|14||
.
cetanam karma tat ca etat bhAti spanda iva anila: a.hetukam yat AtmA etat
bahi: anta: ca sArdha.dhI:
.
*vlm.14. Intellection is the action of the intellect, as fluctuation is that of the wind; and it is by means of their respective actions, that we have our perceptions of them. But when the soul ceases from action, then both of these (viz: our intellection and perceptions) are at a utter stop within and without us. (i.e. The soul is the prime mover of our inward and outward senses).
*sv.13.14 The activity known as awareness arises without a cause in that consciousness; hence it is as good as non.existent, being non.different from consciousness.
*VA. as (karma) has no cause, there is no difference in Atman/Consciousness outside (in waking) and inside (sleep and deep sleep)
विस्तारः कर्मणाम् देहः सोहंता.आत्मा स.संसृतिः ।
vistAra: karmaNAm deha: sohaMtA.AtmA sa.saMsRti: |
अ.चेतना.अन्.अहंत्वेन शाम्यत्य् अ.स्पन्द.वातवत् ॥७।३।१५॥
a.cetanA.an.ahaMtvena zAmyati a.spanda.vAtavat ||7|3|15||
.
vistAra: karmaNAm deha: sohaMtA AtmA sa.saMsRti: a.cetanA=an.ahaMtvena zAmyati a.spanda=vAtavat
.
*vlm.15. The body is the field and scope of our actions, and our egoism spreads itself over the world; but our insensibility and want of egoism, tend to put away the world from us as want of force puts down the breeze.
*sv.15.16 Action is rooted in the body which is rooted in the egosense. If the apprehension of the egosense is abandoned, it ceases.
#vistAra
अ.चेतनाद् अनन्त.अत्मा भूत्वा ज्ञः अपि उपल.उपमः ।
a.cetanAt ananta.atmA bhUtvA jJa: api upala.upama: |
संसार.मूल.कषणम् कुरु क्रीड.मुख.अग्रवत् ॥७।३।१६॥
saMsAra.mUla.kaSaNam kuru krIDa.mukha.agravat ||7|3|16||
.
a.cetanAt
ananta.atmA
bhUtvA jJa: api upala.upama:
saMsAra.mUla.kaSaNam
kuru
krIDa.mukha.agravat . .
*vlm.16. Insensibility of the body and mind, renders the intelligent soul, as dull as a stone; therefore root out the world from thy mind, as a boar uproots a plant with its tusk; (by means of your insensibility of it, and the full sense of God alone in thee).
*sv.15.16 Action is rooted in the body which is rooted in the egosense. If the apprehension of the egosense is abandoned, it ceases.
कष् #kaS . to rub . कष् #kaSa . scraping, rubbing. #nikaSa: . the jeweler's touchstone, used to test the purity of gold • http://en.wikipedia.org/wiki/Touchstone (assaying tool). . mana: prayAti nairmalyam nikaSeNa iva kAJcanam ||7|3| y6081.040. •• #kaSaNa. . (ifc.) rubbing one's self on, adapting one's self to BhP.x,90,49 •• the touching or testing of gold by a touchstone.
कर्म.बीज.कला.कोश=त्याग एवम् कृतः भवेत् ।
karma.bIja.kalA.koza=tyAga* evam kRta: bhavet |
न अन्यथा राघव अन्तः ते शान्तम् अस्तु सदा स्थितम् ॥७।३।१७॥
na anyathA rAghava anta: te zAntam astu sadA sthitam ||7|3|17||
.
karma.bIja.kalA.koza=tyAga . in abandonment the karma.seed with its constituent traces
evam kRta: bhavet . so it should be done
na anyathA . not otherwise
rAghava
anta: te zAntam . at pece within, you
astu sadA sthitam . should ever be in that state.
*vlm.17. In this way only, O Ráma, you can get rid of the seed vessel of action in your mind; and there is no other means of enjoying the lasting peace of your soul besides this.
*sv.17.18 Thus is the root of action destroyed.
कल् #kal* . #kalA (etym. doubtful) . a small part of anything [a bit] any single part or portion [byte] of a whole • a digit or 1/16th of the moon's diameter • (personified as a daughter of *kardama and wife of *marIci) • a division of time • (in prosody) a syllabic instant • a term for the seven substrata of the elements or *dhAtus of the human body (viz. flesh, blood, fat, phlegm, urine, bile, and semen • an atom • (with *pAzupatas) the elements of the gross or material world.
*jd.17 . karma.bIja.kalA.koza=tyAga . in abandonment the karma.seed with its constituent traces evam kRta: bhavet . so it should be done na anyathA . not otherwise rAghava anta: te zAntam . at peace within, you astu sadA sthitam . should ever be in that state.
कर्म.बीज.कला=त्यागे त्व् एतस्मात् इतर.आत्मनि ।
karma.bIja.kalA=tyAge tu etasmAt itara.Atmani |
अविद्यमाने जीवस्य तज्ञैः विदित.वस्तुभिः ॥७।३।१८॥
avidyamAne jIvasya tajJai: vidita.vastubhi: ||7|3|18||
.
karma.bIja.kalA=tyAge tu . but abandonment any part of the karma.seed
etasmAt itara.Atmani . then in another soul
avidyamAne . in the ignorance
jIvasya . of the Living jIva
taj.jJai: vidita.vastubhi: .. x
*vlm.18. After the germinating seed of action is removed from the mind, the wise man loses the sight of all temporal objects, in his full view of the holy light of God.
*sv.17.18 Thus is the root of action destroyed.
शान्तैः न गृह्यते किम्चिन् न च संत्यज्यते ऽपि च ।
zAntai: na gRhyate kimcit na ca saMtyajyate api ca |
त्यागादानेन जानन्ति ततः तैः शान्त.मानसम् ॥७।३।१९॥
tyAgAdAnena jAnanti tata: tai: zAnta.mAnasam ||7|3|19||
.
zAntai: na gRhyate kimcit . by the Peaceful nothing whatever is grasped
na ca saMtyajyate api ca . nor too is it renounced
tyAgAdAnena fuzzy AA – adAna/AdAna
jAnanti tatas tai: zAnta.mAnasam . they know from that a peaceful Mind.
*vlm.19. The holy saints never seek to have, nor dare to avoid or leave any employment of their own choice or will; (but they do whatever comes in their way, knowing it as the will of God and must be done). They are therefore said to be of truely saintly souls and minds, who are strangers to the preference or rejection of anything: (lit. to the acceptance or avoidance of a thing).
*sv.19.20 They in whom action has thus ceased are eager neither to renounce nor to possess. They remain established in what is and their actions are spontaneous; in fact, they do nothing.
*jd.19 . zAntai: na gRhyate kimcit . by the Peaceful nothing whatever is grasped na ca saMtyajyate api ca . nor too is it renounced tyAgAdAnena fuzzy AA – adAna/AdAna jAnanti tatas tai: zAnta.mAnasam . they know from that a peaceful Mind.
आकाश.शून्य.हृदयैः ज्ञैः यथास्थितम् आस्यते ।
AkAza.zUnya.hRdayai: jJai: yathAsthitam Asyate |
क्रियते च यथा.प्राप्तम् न अपि एतैः क्रियते ऽपि च ॥७।३।२०॥
kriyate ca yathA.prAptam na api etai: kriyate api ca ||7|3|20||
.
with the Hearts of the wise as empty as space
yathAsthitam Asyate –
let it be as.it.is
kriyate ca yathA.prAptam
and it is done as.it.happens
na api etai: .
yet not by them
kriyate api ca –
nor even done.
*vlm.20. Wise men sit silent where they sit and live as they live, with their hearts and minds as vacant as the vacuous sky; they take what they get, and do what is destined to them as they are unconscious of doing them. (The vacant mind without any care or thought, is like a clear mirror the untainted seat of the Holy God).
*sv.19.20 They in whom action has thus ceased are eager neither to renounce nor to possess. They remain established in what is and their actions are spontaneous; in fact, they do nothing.
#as . #As . #Asyate . pr. ps. sg. 3 | ca. pr. ps. sg. 3
*jd.20 . आकाश.शून्य.हृदयैः ज्ञैः With the Hearts of the wise as empty as space यथास्थितम् आस्यते let it be as.it.is क्रियते च यथा.प्राप्तम् and it is done as.it.happens न अपि एतैः yet not by them क्रियते अपि च nor even done.
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