FM6029 A SESQUI.CENTURY—VASISHTHA MEETS SHIVA 2.AG10-13

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Aug 13, 2020, 10:14:12 AM8/13/20
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FM.6.1-FM.6.49

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FM6029 A SESQUI.CENTURY—VASISHTHA MEETS SHIVA 2.AG10-13* .*Z152

https://www.dropbox.com/s/oi0rbsfa46qfca8/fm6029%202.ag10....13%20A%20Sesqui.century%E2%80%94vasiShTha%20meets%20shiva%20.z152.docx?dl=0





FM6029 A SESQUI.CENTURY—VASISHTHA MEETS SHIVA 2.AG10-13



सर्ग ६.२९

वाल्मीकिर् उवाच ।

vAlmIki:_uvAca |

इत्य्_आकर्णायति स्वस्थ-सम-चेतसि राघवे ।

iti_AkarNAyati svastha-sama-cetasi rAghave |

विश्रान्ते स्वात्मनि स्वैरम् परमानन्दम् आगते ॥६।२९।१॥

vizrAnte svAtmani svairam paramAnandam Agate ||6|29|01||

तत्र.स्थेषु च सर्वेषु तेषु_उपशम-शालिषु ।

tatra.stheSu ca sarveSu teSu_upazama-zAliSu |

राघवस्य_आत्म-विश्रान्ते: स्थित्य् ऽर्थम् वचन.अमृतम् ॥६।२९।०२॥

rAghavasya_Atma-vizrAnte: sthiti.artham vacana.amRtam ||6|29|02||

विरराम मुनेर् वारि सस्येष्व्_अम्बु.धराद् इव ।

virarAma mune:_vAri sasyeSu_ambu.dharAt_iva |

अथ याते मुहूर्त.अर्धे राघवे प्रतिबोधिते ॥६।२९।०३॥

atha yAte muhUrta.ardhe rAghave pratibodhite ||6|29|03||

पुनर् आह तम् एव_अर्थम् वसिष्ठो वदताम् वर: ।

punar Aha tam evArtham vasiSTha:_vadatAm vara: |

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

राम, सम्यक्-प्रबुद्धो ऽसि स्वात्मानम् असि लब्धवान् ॥६।२९।०४॥

rAma, samyak-prabuddha:_asi svAtmAnam asi labdhavAn ||6|29|04||

एवम् एव_अवलम्ब्य.अर्थम् तिष्ठ न_इह पदम् कृथा: ।

evam eva_avalambya.artham tiSTha na_iha padam kRthA: |

इदम् संसार-चक्रम् हि नाभौ संकल्प-मात्रके ॥६।२९।०५॥

idam saMsAra-cakram hi nAbhau saMkalpa-mAtrake ||6|29|05||

संरोधितायाम् वहनाद्,_रघु.नन्दन, रुद्ध्यते ।

saMrodhitAyAm vahanAt,_raghu.nandana, ruddhyate |

क्षोभितायाम् मनो.नाभ्याम् इदम् संसार-चक्रकम् ॥६।२९।०६॥

kSobhitAyAm mana:.nAbhyAm idam saMsAra-cakrakam ||6|29|06||

प्रयत्नाद्_रोधितम् अपि प्रवहत्य्_एव वेगत: ।

prayatnAt_rodhitam api pravahati_eva vegata: |

परम् पौरुषम् आस्थाय बलम् प्रज्ञाम् च युक्तित: ॥६।२९।०७॥

param pauruSam AsthAya balam prajJAm ca yuktita: ||6|29|07||

नाभिम् संसार-चक्रस्य चित्तम् एव निरोधयेत् ।

nAbhim saMsAra-cakrasya cittam eva nirodhayet |

प्रज्ञा-सौजन्य-युक्तेन शास्त्र-संवलितेन च ॥६।२९।०८॥

prajJA-saujanya-yuktena zAstra-saMvalitena ca ||6|29|08||

पौरुषेण न यत् प्राप्तम् न तत् क्वचन लभ्यते ।

pauruSeNa na yat prAptam na tat kvacana labhyate |

दैव.एक-परताम् त्यक्त्वा बाल-बोध.उपकल्पिताम् ॥६।२९।९॥

daiva.eka-paratAm tyaktvA bAla-bodha.upakalpitAm ||6|29|9||

निजम् प्रयत्नम् आश्रित्य चित्तम् आदौ निरोधयेत् ।

nijam prayatnam Azritya cittam Adau nirodhayet |

आविरिञ्चात् प्रवृत्तेन भ्रमेन_अज्ञान-रूपिणा ॥६।२९।१०॥

A-viriJcAt pravRttena bhramena_ajJAna-rUpiNA ||6|29|10||

असद् एव सदाभासम् इदम् आलक्ष्यते ऽनघ ।

asat_eva sadAbhAsam idam AlakSyate_anagha |

अज्ञान-भ्रम-विस्तार-मात्रक.आकृतयो ऽ नघ ॥६।२९।११॥

a.jJAna-bhrama-vistAra-mAtraka.AkRtaya:,_anagha ||6|29|11||

इमे देहा* भ्रमन्ति_इह सर्व.धर्मात् समुत्थिता: ।

ime dehA: bhramanti_iha sarva.dharmAt samutthitA: |

संकल्प: पुनर् अत्व्_एव देहस्य_अर्थे कदाचन ॥६।२९।१२॥

saMkalpa: punar_astu_eva dehasya_arthe kadAcana ||6|29|12||

सु.ख-दु:ख=विचारित्वम् न कार्यम्, राम, धीमता ।

su.kha-du:kha=vicAritvam na kAryam, rAma, dhImatA |

दु:ख-म्लान=मुख: क्लेदी प्रसन्नात् क्लेद-वर्जितात् ॥६।२९।१३॥

du:kha-mlAna=mukha: kledI prasannAt kleda-varjitAt ||6|29|13||

अपि चित्र-नराद् देह-नरस् तुच्छतर: स्मृत: ।

api citra-narAt_deha-nara:_tucchatara: smRta: |

आधि-व्याधि=परिम्लाने स्वयम् क्लेदिनि नाशिनि ॥६।२९।१४॥

Adhi-vyAdhi=parimlAne svayam kledini nAzini ||6|29|14||

न तथा स्थिरता देहे चित्र-पुंसो यथा किल ।

na tathA sthiratA dehe citra-puMsa:_yathA kila |

विनाशितो हि चित्र.स्थो देहो नश्यति न_अन्यथा ॥६।२९।१५॥

vinAzita:_hi citra.stha:_deha:_nazyati na_anyathA ||6|29|15||

अवश्य-नाशो मांस.आत्मा स्वयम् देहो विनश्यति ।

avazya-nAza:_mAMsa.AtmA svayam deha:_vinazyati |

पालित: सुस्थिराम् शोभाम् आदत्ते चित्र-मानव: ॥६।२९।१६॥

pAlita: susthirAm zobhAm Adatte citra-mAnava: ||6|29|16||

देहास् तु पालितो ऽप्य्_उच्चैर् नश्यत्य्_एव न वर्धते ।

deha:_tu pAlita:_api_uccai:_nazyati_eva na vardhate |

तेन श्रेष्ठश् चित्र-देहो न_अयम् संकल्प-देहक: ॥६।२९।१७॥

tena zreSTha:_citra-deha:_na_ayam saMkalpa-dehaka: ||6|29|17||

ये गुणाश् चित्र-देहे हि न ते संकल्प-देहके ।

ye guNA:_citra-dehe hi na te saMkalpa-dehake |

चित्र-देहाद् अपि जडाद् यो ऽयम् तुच्छतर: किल ॥६।२९।१८॥

citra-dehAt_api jaDAt_ya:_ayam tucchatara: kila ||6|29|18||

तस्मिन् मांस-मये देहे का_एव_आस्था भवतो, अनघ ।

tasmin mAMsa-maye dehe kA_eva_AsthA bhavata:, anagha |

दीर्घ-संकल्प-देहो ऽयम् तस्मिन् न_आस्था महामते ॥६।२९।१९॥

dIrgha-saMkalpa-deha:_ayam tasmin na_AsthA mahAmate ||6|29|19||

स्वप्न-संकल्प.जाद् देहाद् अपि तुच्छतरो ह्य्_अयम् ।

svapna-saMkalpa.jAt_dehAt_api tucchatara:_hi_ayam |

अल्प.संकल्प-जो दीर्घ: सु.ख-दुःखैर् न गृह्यते ॥६।२९।२०॥

alpa.saMkalpa-ja:_dIrgha: su.kha-du:khai:_na gRhyate ||6|29|20||

दीर्घ-संकल्प.जश् च_अयम् दीर्घ-दु:खेन दु:खित: ।

dIrgha-saMkalpa.ja:_ca_ayam dIrgha-du:khena du:khita: |

देहो हि संकल्प-मयो न_अयम् अस्ति न वा_अस्ति न: ॥६।२९।२१॥

deha:_hi saMkalpa-maya:_na_ayam asti na vA_asti na: ||6|29|21||

किम् व्यर्थम् एतद् अर्थम् हि मूढो ऽयम् क्लेश-भाजनम् ।

kim vyartham etat_artham hi mUDha:_ayam kleza-bhAjanam |

यथा चित्रमये पुंसि क्षते क्षीणे न तत् क्षति: ॥६।२९।२२॥

yathA citramaye puMsi kSate kSINe na tat kSati: ||6|29|22||

तथा संकल्प-पुरुषे क्षते क्षीणे न तत् क्षति: ।

tathA saMkalpa-puruSe kSate kSINe na tat kSati: |

यथा मनोराज्य-मये क्षते क्षीणे न तत् क्षति: ॥६।२९।२३॥

yathA manorAjya-maye kSate kSINe na tat kSati: ||6|29|23||

यथा द्वितीये शशिनि क्षते क्षीणे न तत् क्षति: ।

yathA dvitIye zazini kSate kSINe na tat kSati: |

यथा स्वप्न-समारम्भे क्षते क्षीणे न तत् क्षति: ॥६।२९।२४॥

yathA svapna-samArambhe kSate kSINe na tat kSati: ||6|29|24||

यथा नद्य्.आतप-जले क्षते क्षीणे न तत्.क्षति: ।

yathA nadi.Atapa-jale kSate kSINe na tat.kSati: |

संकल्प-मात्र-रचिते प्रकृत्या_एव च नाशिनि ॥६।२९।२५॥

saMkalpa-mAtra-racite prakRtyA_eva ca nAzini ||6|29|25||

तथा शरीर-यन्त्रे ऽस्मिन् क्षते क्षीणे न तत् क्षति: ।

tathA zarIra-yantre_asmin kSate kSINe na tat kSati: |

दीर्घ-स्वप्नमये ह्य्_अस्मिञ चित्त-संकल्प-कल्पिते ॥६।२९।२६॥

dIrgha-svapnamaye hi_asmin*_citta-saMkalpa-kalpite ||6|29|26||

भूषिते दूषिते देहे न हि किम्चिच् चित: क्षतम् ।

bhUSite dUSite dehe na hi kimcit_cita: kSatam |

न चिद्_अन्तम् उपायाति न_आत्मा चलति, राघव ॥६।२९।२७॥

na cit_antam upAyAti na_AtmA calati, rAghava ||6|29|27||

न ब्रह्म विकृतिम् याति किम् वा देह-क्षये क्षतम् ।

na brahma vikRtim yAti kim vA deha-kSaye kSatam |

भ्रमच् चक्र.उपरिष्टो हि पूर्व-चक्र.उपचक्रवत् ॥६।२९।२८॥

bhramat cakra.upariSTa:_hi pUrva-cakra.upacakravat ||6|29|28||

यथा पश्यति दिक्-चक्रम् भ्रमद्_अत्यन्त-मोहित: ।

yathA pazyati dik-cakram bhramat_atyanta-mohita: |

अकस्माद् एव रूढेन मिथ्याज्ञानेन वल्गता ॥६।२९।२९॥

akasmAt_eva rUDhena mithyAjJAnena valgatA ||6|29|29||

तत्र.स्थेन तथा_एव_इदम् दृश्यते देह-चक्रकम् ।

tatra.sthena tathA_eva_idam dRzyate deha-cakrakam |

भ्रमितम् च भ्रमद्.रूपम् पतद्.रूपम् प्रपतितम् ॥६।२९।३०॥

bhramitam ca bhramat.rUpam patat.rUpam prapatitam ||6|29|30||

हतम् च हन्यमानम् च दृश्यते देह-चक्रकम् ।

hatam ca hanyamAnam ca dRzyate deha-cakrakam |

धीरता_अमलम् आलम्ब्य घन-भ्रमम् इमम् त्यजेत् ॥६।२९।३१॥

dhIratA_amalam Alambya ghana-bhramam imam tyajet ||6|29|31||

संकल्पेन कृतो देहो_मिथ्याज्ञानेन सन्.न् असत् ।

saMkalpena kRta:_deha:_mithyAjJAnena san*asat |

असत्येन कृतम् यस्मान् न तत् सत्यम् कदाचन ॥६।२९।३२॥

asatyena kRtam yasmAt_na tat satyam kadAcana ||6|29|32||

असद् अभ्युत्थितो देहो रज्ज्वाम् इव भुजंग-धी: ।

a-sat_abhyutthita:_deha:_rajjvAm iva bhujaMga-dhI: |

असत्याम् एव सत्याम् च करोत्य्_अपि जगत्-क्रियाम् ॥६।२९।३३॥

a-satyAm eva satyAm ca karoti_api jagat-kriyAm ||6|29|33||

जडेन, राम, क्रियते यन् न तत्-कृतम् उच्यते ।

jaDena, rAma, kriyate yat_na tat-kRtam ucyate |

कुर्वन्न्_अपि तदा देहो न कर्ता क्वचिद् एव हि ॥६।२९।३४॥

kurvan_api tadA deha:_na kartA kvacit_eva hi ||6|29|34||

निरीहो हि जडो देहो न_आत्मनो ऽस्य.अभिवाञ्चितम् ।

nirIha:_hi jaDa:_deha:_na_Atmana:_asya.abhivAJcitam |

कर्ता न कश्चिद् एव_अतो द्रष्टा केवलम् अस्य स: ॥६।२९।३५॥

kartA na ka:cit_eva_ata:_draSTA kevalam asya sa: ||6|29|35||

यथा दीपो_निवात.स्थ: स्वात्मन्य्_एव_अवतिष्ठते ।

yathA dIpa:_nivAta.stha: svAtmani_eva_avatiSThate |

साक्षिवत् सर्व.भावेषु तथा तिष्ठेज्_जगत्-स्थितौ ॥६।२९।३६॥

sAkSivat sarva.bhAveSu tathA tiSThet_jagat-sthitau ||6|29|36||

यथा दिवस-कर्माणि भास्कर: ख.स्था_एव सन् ।

yathA divasa-karmANi bhAskara: kha.sthA_eva san |

करोत्य्_एवम् इमाम्, राम, कुरु पार्थिव-सम्स्थितिम् ॥६।२९।३७॥

karoti_evam imAm, rAma, kuru pArthiva-samsthitim ||6|29|37||

अस्मिन्न्_असन्मये देह.गृहे शून्ये समुत्थिते ।

asmin_asat.maye deha.gRhe zUnye samutthite |

सत्ताम् उपगते मिथ्या-बाल-कल्पित-यक्ष=वत् ॥६।२९।३८॥

sattAm upagate mithyA-bAla-kalpita-yakSa=vat ||6|29|38||

कुतो ऽपि_आगत्य निःसारः सर्व.सज्जन-वर्जितः ।

kuta:_api_Agatya ni:sAra: sarva.sajjana-varjita: |

अहम्कारः कु.वेतालः प्रविष्टश् चित्त-नामक: ॥६।२९।३९॥

ahamkAra: ku.vetAla: praviSTa:_citta-nAmaka: ||6|29|39||

अस्य मा भृत्यताम् गच्छ त्वम् अहम्कार-दुर्मते ।

asya mA bhRtyatAm gaccha tvam ahamkAra-durmate |

अस्य भृत्यतया, राम, निरय: प्राप्यते फलम् ॥६।२९।४०॥

asya bhRtyatayA, rAma, niraya: prApyate phalam ||6|29|40||

स्व.संकल्प-विलासेन देह.गेहे दुराकृति: ।

sva.saMkalpa-vilAsena deha.gehe durAkRti: |

उन्मत्त-चित्त-वेताल: परिवल्गति लीलया ॥६।२९।४१॥

unmatta-citta-vetAla: parivalgati lIlayA ||6|29|41||

शून्यम् देह.गृहम् प्राप्य चित्त-यक्षेण तत् कृतम् ।

zUnyam deha.gRham prApya citta-yakSeNa tat kRtam |

भीता* येन महान्तो ऽपि समाधि-नियता: स्थिता: ॥६।२९।४२॥

bhItA* yena mahAnta:_api samAdhi-niyatA: sthitA: ||6|29|42||

चित्त-वेतालम् उद्वास्य स्व.शरीरक-मन्दिरात् ।

citta-vetAlam udvAsya sva.zarIraka-mandirAt |

संसार-शून्य-नगरे न बिभेति कदाचन ॥६।२९।४३॥

saMsAra-zUnya-nagare na bibheti kadAcana ||6|29|43||

चित्त-भूत.अभिभूते ऽस्मिन् ये शरीर-गृहे रताः ।

citta-bhUta.abhibhUte_asmin ye zarIra-gRhe ratA: |

चित्रम् अद्य_अपि ते कस्माद् घटिता* आत्मवत्-स्थिताः ॥६।२९।४४॥

citram adya_api te kasmAt_ghaTitA* Atmavat-sthitA: ||6|29|44||

ग्रस्ते चित्त-पिशाचेन देह-सद्मनि ये मृता: ।

graste citta-pizAcena deha-sadmani ye mRtA: |

पिशाचस्य_इव या बुद्धिर् न_अपिशाचस्य, राघव ॥६।२९।४५॥

pizAcasya_iva yA buddhi:_na_a-pizAcasya, rAghava ||6|29|45||

अहम्कार=बृहद्.यक्ष.गृहे दग्ध-शरीरके ।

ahamkAra=bRhat.yakSa.gRhe dagdha-zarIrake |

विहरन् न_आस्थया, साधो, न तु वै तत् किल स्थिरम् ॥६।२९।४६॥

viharan na_AsthayA, sAdho, na tu vai tat kila sthiram ||6|29|46||

अहम्कार.अनुचारताम् त्यक्त्वा विततया धिया ।

ahamkAra.anucAratAm tyaktvA vitatayA dhiyA |

अहम्कार.अस्मृतिम् प्राप्य स्वात्मा एव_आश्व्_अवलम्ब्यताम् ॥६।२९।४७॥

ahamkAra.asmRtim prApya sva.AtmA_eva_Azu_avalambyatAm ||6|29|47||

अहम्कार-पिशाचेन ग्रस्ता* ये निरय.एषिण: ।

ahamkAra-pizAcena grastA* ye niraya.eSiNa: |

तेषाम् मोह-मद.अन्धानाम् न मित्राणि न बान्धवा: ॥६।२९।४८॥

teSAm moha-mada.andhAnAm na mitrANi na bAndhavA: ||6|29|48||

अहम्कार.उपहतया बुद्ध्या या क्रियते क्रिया ।

ahamkAra.upahatayA buddhyA yA kriyate kriyA |

विष-वल्लया_इव फलम् तस्या: स्यान् मरण.आत्मकम् ॥६।२९।४९॥

viSa-vallayA_iva phalam tasyA: syAt_maraNa.Atmakam ||6|29|49||

विवेक-धैर्य-हीनेन स्व.अहंकार-महोत्सव: ।

viveka-dhairya-hInena sva.ahaMkAra-mahotsava: |

मूर्खेण_आलम्बितो येन नष्टम् एव_आशु विद्धि तम् ॥६।२९।५०॥

mUrkheNa_Alambita:_yena naSTam eva_Azu viddhi tam ||6|29|50||

अहम्कार-पिशाचेन वराका* ये वशी-कृता: ।

ahamkAra-pizAcena varAkA* ye vazI-kRtA: |

त* एते नरक.अग्नीनाम्, राघव,_इन्धनताम् गता: ॥६।२९।५१॥

ta* ete naraka.agnInAm, rAghava,_indhanatAm gatA: ||6|29|51||

अहम्कार-रोगो यस्य परिस्फुर्जति कोटरे ।

ahamkAra-roga:_yasya pari.sphurjati koTare |

स्वदेह-पादपो ऽधीरैर् अचिरेण निपात्यते ॥६।२९।५२॥

svadeha-pAdapa:_adhIrai:_a-cireNa ni.pAtyate ||6|29|52||

अहम्कार-पिशाचो ऽस्मिन् देहे तिष्ठतु यातु वा ।

ahamkAra-pizAca:_asmin dehe tiSThatu yAtu vA |

त्वम् एनम् आलोकय मा मनसा महताम् वर ॥६।२९।५३॥

tvam enam Alokaya mA manasA mahatAm vara ||6|29|53||

अवधूतो ह्य्_अवज्ञातश् चेतसा_एव तिरस्कृत: ।

avadhUta:_hi_avajJAta:_cetasA_eva tiras.kRta: |

अहम्कार-पिशाचस्_ते न_इह किम्चित् करिष्यति ॥६।२९।५४॥

ahamkAra-pizAca:_te na_iha kimcit kariSyati ||6|29|54||

देह.आलये स्फुरत्य्_अस्मिन्, राम, चित्त-पिशाचके ।

deha.Alaye sphurati_asmin, rAma, citta-pizAcake |

अस्य_अनन्त-विलासस्य किम् इव_आगतम् आत्मन: ॥६।२९।५५॥

asya_ananta-vilAsasya kim iva_Agatam Atmana: ||6|29|55||

चित्त-यक्ष.अभिभूतानाम् या: पुंसाम् विततापद: ।

citta-yakSa.abhibhUtAnAm yA: puMsAm vitatApada: |

शक्यन्ते परिसंख्यातुम् न ता* वर्ष-शतैर्_अपि ॥६।२९।५६॥

zakyante pari.saMkhyAtum na tA* varSa-zatai:_api ||6|29|56||

हा हा मृ तो ऽस्मि दग्धो ऽस्मि_इत्य्_एता* वै दु:ख-वृत्तय: ।

hA hA mRta:_asmi dagdha:_asmi_iti etA* vai du:kha-vRttaya: |

अहम्कार-पिशाचस्य शक्तयो ऽन्यस्य न_अनघ ॥६।२९।५७॥

ahamkAra-pizAcasya zaktaya:_anyasya na_anagha ||6|29|57||

सर्वगो ऽपि यथा_आकाश: सम्बन्धो न_इह केनचित् ।

sarvaga:_api yathAkAza: sambandha:_na_iha kenacit |

सर्वगो ऽपि तथैव_आत्मा न_अहम्कारेण संगत: ॥६।२९।५८॥

sarvaga:_api tathaiva_AtmA na_ahamkAreNa saMgata: ||6|29|58||

यत् करोति यद्_आदत्ते देह-यन्त्रम् इदम् चलम् ।

yat karoti yat_Adatte deha-yantram idam calam |

वात-रज्जु-युतम् राम तद् अहम्कार-चेष्टितम् ॥६।२९।५९॥

vAta-rajju-yutam, rAma, tat_ahamkAra-ceSTitam ||6|29|59||

वृक्ष.उत्पत्तौ यथा हेतुर् अकर्तृ_अपि किल_अम्बरम् ।

vRkSa.utpattau yathA hetu:_a-kartR_api kila_ambaram |

आत्म-संस्थस् तथा_इह_आत्मा चित्त-चेष्टासु कारणम् ॥६।२९।६०॥

Atma-saMstha:_tathA_iha_AtmA citta-ceSTAsu kAraNam ||6|29|60||

आत्म-संनिधि-मात्रेण स्फुरत्य्_आत्त-वपुर् मन: ।

Atma-saMnidhi-mAtreNa sphurati_Atta-vapu:_mana: |

दीप-संनिधि-मात्रेण कुड्य-रूपम् इव_अमलम् ॥६।२९।६१॥

dIpa-saMnidhi-mAtreNa kuDya-rUpam iva_amalam ||6|29|61||

अपि विश्लिष्टयो* राम नित्यम् एव_आत्म-चित्तयो: ।

api vizliSTaya:_rAma nityam eva_Atma-cittayo: |

द्याव्_आपृथिव्योर् इव क: सम्बन्ध: प्रकट.अन्धयो: ॥६।२९।६२॥

dyau_A.pRthivyo:_iva ka: sambandha: prakaTa.andhayo: ||6|29|62||

चपल-स्पन्दन.इराभिर् आत्म-शक्तिभिर् आवृतम् ।

capala-spandana.irAbhi:_Atma-zaktibhi:_AvRtam |

चित्तम् आत्मा_इति मौर्ख्येण दृश्यते, रघुनन्दन ॥६।२९।६३॥

cittam AtmA_iti maurkhyeNa dRzyate, raghunandana ||6|29|63||

आत्मा प्रकाश-रूपो हि नित्य: सर्व.गतो विभु: ।

AtmA prakAza-rUpa:_hi nitya: sarva.gata:_vibhu: |

चित्तम् शठम् अहम्कारम् विद्धि हार्दम् बृहत्तम: ॥६।२९।६४॥

cittam zaTham ahamkAram viddhi hArdam bRhattama: ||6|29|64||

आत्मा_असि वस्तुतस् त्वम् हि सर्वज्ञो न मनो भृशम् ।

AtmA_asi vastuta:_tvam hi sarvajJa:_na mana:_bhRzam |

दूरे कुरु मनो.मोहम् किम् एतन् न_अभिसंगत: ॥६।२९।६५॥

dUre kuru mano.moham kim etat_na_abhi.saMgata: ||6|29|65||

पिशाचो ऽपि मनो राम शून्य-देह-गृहे स्थित: ।

pizAca:_api mano,_rAma, zUnya-deha-gRhe sthita: |

भावयत्य्_एष* दुष्ट.आत्मा मौनम्, उत्तम, संस्पृशन् ॥६।२९।६६॥

bhAvayati_eSa* duSTa.AtmA maunam, uttama, saMspRzan ||6|29|66||

भव-प्रदम् अकल्पाणाम् धैर्य-सर्वस्व-हारिणम् ।

bhava-pradam a-kalpANAm dhairya-sarvasva-hAriNam |

मन: पिशाचम् उत्सृज्य यो ऽसि स* त्वम् स्थि ro भव ॥६।२९।६७॥

mana: pizAcam utsRjya ya:_asi sa* tvam sthira:_bhava ||6|29|67||

चित्त-यक्ष-दृढ.आक्रान्तम् न शास्त्राणि न बान्धवा: ।

citta-yakSa-dRDha.AkrAntam na zAstrANi na bAndhavA: |

शक्नुवन्ति परित्रातुम् गुरवो न च मानवम् ॥६।२९।६८॥

zaknuvanti paritrAtum gurava:_na ca mAnavam ||6|29|68||

संशान्त=चित्त-वेतालम् गुरु-शास्त्र.अर्थ-बान्धवा: ।

saMzAnta=citta-vetAlam guru-zAstra.artha-bAndhavA: |

शक्नुवन्ति समुद्धर्तुम् स्वल्प-पङ्कान् मृगम् यथा ॥६।२९।६९॥

zaknuvanti samuddhartum svalpa-paGkAn_mRgam yathA ||6|29|69||

अस्मिञ_जगच्*छून्य-पुरे सर्वम् एव प्रदूषितम् ।

asmin_jagat*zUnya-pure sarvam eva pradUSitam |

देह-गेहम् प्रमत्तेन चित्त-यक्षेण वल्गता ॥६।२९।७०॥

deha-geham pramattena citta-yakSeNa valgatA ||6|29|70||

चित्त-वेताल.वलिता समस्ता देह-खण्डजा ।

citta-vetAla.valitA samastA deha-khaNDajA |

इयम् जगद्.अरण्याणी शून्या कस्य न भीयते ॥६।२९।७१॥

iyam jagat.araNyANI zUnyA kasya na bhIyate ||6|29|71||

जगन्.नगर्याम् अस्याम् तु शान्त=चित्त-पिशाचकम् ।

jagat-nagaryAm asyAm tu zAnta=citta-pizAcakam |

देह-गेहम् कतिपयै: सेव्यते सद्भिर् एव यत् ॥६।२९।७२॥

deha-geham katipayai: sevyate sadbhi:_eva yat ||6|29|72||

इह संश्रूयते या या दिक्सा_एव, रघुनन्दन ।

iha saMzrUyate yA yA diksA_eva, raghunandana |

प्रमत्त-मोह-वेतालै: पूर्णा देह-श्मशनकै: ॥६।२९।७३॥

pramatta-moha-vetAlai: pUrNA deha-zmazanakai: ||6|29|73||

अस्याम् जगद्.अरण्यान्याम् मुह्यन्तम् मुग्ध-बालवत् ।

asyAm jagat.araNyAnyAm muhyantam mugdha-bAlavat |

स्वयम् आराध्य धैर्य.आशम् आत्मना_आत्मानम् उद्धरेत् ॥६।२९।७४॥

svayam ArAdhya dhairya.Azam AtmanA_AtmAnam uddharet ||6|29|74||

जगज्=जरद्.अरण्ये ऽस्मिञ_चरद्=भूत.मृग-व्रजे ।

jagat=jarat.araNye_asmin_carat=bhUta.mRga-vraje |

धृतिम् तृण-रसै_राम मा गच्छ मृग-पोतवत् ॥६।२९।७५॥

dhRtim tRNa-rasai: rAma mA gaccha mRga-potavat ||6|29|75||

अस्मिन् महीतल.अरण्ये चरन्ति मृग-पोतका: ।

asmin mahItala.araNye caranti mRga-potakA: |

त्वम् अज्ञान-गजम् भुक्त्वा सैंहीम् वृत्तिम् उपाश्रय ॥६।२९।७६॥

tvam ajJAna-gajam bhuktvA saimhIm vRttim upAzraya ||6|29|76||

अन्ये नर-मृगा* मुग्धा* जम्बूद्वीपे स्व.जङ्गले ।

anye nara-mRgA* mugdhA* jambU.dvIpe sva.jaGgale |

विहरन्ति यथा, राम, तथा मा विहर,_अनघ ॥६।२९।७७॥

viharanti yathA, rAma, tathA mA vihara,_anagha ||6|29|77||

अत्यल्प-काल=शिशिरे कर्दम.आलेप-दायिनि ।

ati.alpa-kAla=zizire kardama.Alepa-dAyini |

न मङ्क्तव्यम् बन्धु-रूपे महिषेण_इव पल्वले ॥६।२९।७८॥

na maGktavyam bandhu-rUpe mahiSeNa_iva palvale ||6|29|78||

भोगाभोगा* बहिष्कार्या* आर्यस्य.अनुसरेत् पदम् ।

bhoga.abhogA: bahiSkAryA: Aryasya.anusaret padam |

प्रविचार्य महार्थम् स्वम् एकम् आत्मानाम् आश्रयेत् ॥६।२९।७९॥

pravicArya mahArtham svam ekam AtmAnAm Azrayet ||6|29|79||

अपवित्रस्य तुच्छस्य दुर्भगस्य दुराकृते: ।

apavitrasya tucchasya dur.bhagasya durAkRte: |

देहस्य.अर्थे न मङ्क्तव्यम् चिन्ता-चण्डी सु.दारुणा ॥६।२९।८०॥

dehasya.arthe na maGktavyam cintA-caNDI su.dAruNA ||6|29|80||

अन्येन रचितो देहो यक्षेण_अन्येन संश्रित: ।

anyena racita:_deha:_yakSeNa_anyena saMzrita: |

दु:खम् अन्यस्य भोक्ता_अन्यश् चित्रा_इयम् मौर्ख्य-चक्रिका ॥६।२९।८१॥

du:kham anyasya bhoktA_anya: citrA_iyam maurkhya-cakrikA ||6|29|81||

यथा_एक-रूपा घनता दृषदो ऽस्त्य्_आत्मनस् तथा ।

yathA_eka-rUpA ghanatA dRSada:_asti_Atmana:_tathA |

सत्ता-मात्र.एक-सामान्याद् इतरस्य_अप्य्_असम्भवात् ॥६।२९।८२॥

sattA-mAtra.eka-sAmAnyAt_itarasya_api_a-sambhavAt ||6|29|82||

यथा_उपलस्य घनता मानस.आदि यथात्मन: ।

yathA_upalasya ghanatA mAnasa.Adi yathAtmana: |

सत्ता-मात्राद् अभिन्नत्वाद् अभावाद् अस्य संस्थिते: ॥६।२९।८३॥

sattA-mAtrAt_abhinnatvAt_abhAvAt_asya saMsthite: ||6|29|83||

यथा_उपलस्य_उपलता घटस्य घटता यथा ।

yathA_upalasya_upalatA ghaTasya ghaTatA yathA |

सत्ता-मात्राद् अभिन्ना_एव मानस.आदि तथा_आत्मन: ॥६।२९।८४॥

sattA-mAtrAt_abhinnA_eva mAnasa.Adi tathA_Atmana: ||6|29|84||

अत्र_इमाम् अपराम् दृष्टिम् महा.मोह-विनाशिनीम् ।

atra_imAm aparAm dRSTim mahA.moha-vinAzinIm |

शृणु या कथिता पूर्वम् मम कैलास-कन्दरे ॥६।२९।८५॥

zRNu yA kathitA pUrvam mama kailAsa-kandare ||6|29|85||

संसार-दु:ख-शान्त्य्.अर्थम् देवेन_अर्ध.इन्दु-मौलिना ।

saMsAra-du:kha-zAnti.artham devena_ardha.indu-maulinA |

अस्ति_इन्दुकर-सम्भार-भासुर: पारगो दिव: ॥६।२९।८६॥

asti_indukara-sambhAra-bhAsura: pAraga:_diva: ||6|29|86||

कैलासो नाम शैल.इन्द्रो गौरी-रमण-मन्दिरम् ।

kailAsa:_nAma zaila.indra:_gaurI-ramaNa-mandiram |

तत्र_आस्ते भगवान् देवो हरश्_चन्द्र-कलाधर: ॥६।२९।८७॥

tatra_Aste bhagavAn deva:_hara:_candra-kalAdhara: ||6|29|87||

तम् पूजयन् महादेवम् तस्मिन्न् एव गिरौ पुरा ।

tam pUjayan mahAdevam tasmin_eva girau purA |

कदाचिद् अवसम् गङ्गा-तटे विरचित.आश्रम: ॥६।२९।८८॥

kadAcit_avasam gaGgA-taTe viracita.Azrama: ||6|29|88||

तपो ऽर्थम् तापस.आचारे चिराय रचित-स्थिति: ।

tapa:.artham tApasa.AcAre cirAya racita-sthiti: |

सिद्ध-संघात-वलित: कृत-शास्त्र.अर्ध-संग्रम: ॥६।२९।८९॥

siddha-saMghAta-valita: kRta-zAstra.ardha-saMgrama: ||6|29|89||

पुष्प.अर्थम् स्यूत-पुटिक: पुस्तक-व्यूह-संग्रही ।

puSpa.artham syUta-puTika: pustaka-vyUha-saMgrahI |

एवम्.गुण-विशिष्टस्य कैलास.वन-कुञ्जके ॥६।२९।९०॥

evam.guNa-viziSTasya kailAsa.vana-kuJjake ||6|29|90||

तप: प्रचरतो राम मम कालो 'त्यवर्तत ।

tapa: pracarata:_rAma mama kAla:_ati.avartata |

अथ_एकदा कदाचित् तु बहुलस्य.अष्टमे दिने ॥६।२९।९१॥

atha_ekadA kadA.cit tu bahulasya.aSTame dine ||6|29|91||

गते श्रवण-पक्षस्य रात्र्य्.अग्रे क्षयम् आगते ।

gate zravaNa-pakSasya rAtri.agre kSayam Agate |

दिक्षु संशान्त-रूपासु काष्ठ-मौन-स्थितास्व्_इव ॥६।२९।९२॥

dikSu saMzAnta-rUpAsu kASTha-mauna-sthitAsu_iva ||6|29|92||

खड्ग-छेद्य.अन्धकारेषु कुञ्जेषु गहनेषु च ।

khaDga-chedya.andhakAreSu kuJjeSu gahaneSu ca |

एतस्मिन्न्_अन्तरे तत्र याम.अर्धे प्रथमे गते ॥६।२९।९३॥

etasmin_antare tatra yAma.ardhe prathame gate ||6|29|93||

समाधिम् तनुताम् नीत्वा स्थितो ऽहम् बाह्यम् अग्र.दृक् ।

samAdhim tanutAm nItvA sthita:_aham bAhyam agra.dRk |

अपश्यम् कानने तेज:_झटित्य्_एव समुत्थितम् ॥६।२९।९४॥

apazyam kAnane teja:_jhaTiti_eva samutthitam ||6|29|94||

शुभ्र.अभ्र-शत-संकाशम् चन्द्र-बिम्ब-गण.उपमम् ।

zubhra.abhra-zata-saMkAzam candra-bimba-gaNa.upamam |

प्रकटी.कृतद्.दिक्-कुञ्जम् तदालोक्य मया स्मयात् ॥६।२९।९५॥

prakaTI.kRtat.dik-kuJjam tadAlokya mayA smayAt ||6|29|95||

अन्त:प्रकाश-शालिन्या बहिर् दृष्ट्या_अवलोकितम् ।

anta:prakAza-zAlinyA bahi:dRSTyA_avalokitam |

यावत् पश्यामि तम् सानुम् प्राप्ताश् चन्द्र-कला-धर: ॥६।२९।९६॥

yAvat pazyAmi tam sAnum prApta:_candra-kalA-dhara: ||6|29|96||

गौरी.कर.अर्पित-क rox नन्दि-प्रोत्सारित.अग्रग: ।

gaurI.kara.arpita-kara:_nandi-protsArita.agraga: |

शिष्यान् संबोध्य तत्र.स्थान् गृहीत्वा.अर्घ्यम् सु.संयत: ॥६।२९।९७॥

ziSyAn saMbodhya tatra.sthAn gRhItvA.arghyam su.saMyata: ||6|29|97||

अगमम् सुमनास् तस्य दृष्टि-पूतम् अहम् पुर: ।

agamam sumanA:_tasya dRSTi-pUtam aham pura: |

तत्र पुष्प.अञ्जलिम् दत्त्वा दूराद् एव त्रिलोचन: ॥६।२९।९८॥

tatra puSpa.aJjalim dattvA dUrAt_eva trilocana: ||6|29|98||

दत्त.अर्घ्येण मया देव: सम्प्रणम्य_अभिवन्दित: ।

datta.arghyeNa mayA deva: sampraNamya_abhivandita: |

ततश् चन्द्र-प्रभा-सख्या ऋज्वा* शीतलया तया ॥६।२९।९९॥

tata:_candra-prabhA-sakhyA* RjvA zItalayA tayA ||6|29|99||

दृशा सर्व.आर्ति-हरिण्या चिरम् अस्म्य्_आस्पदी.कृत: ।

dRzA sarva.Arti-hariNyA ciram asmi_AspadI.kRta: |

पुष्प-सानु.उपविष्टाय तस्मै त्रैलोक्य-साक्षिणे ॥६।२९।१००॥

puSpa-sAnu.upaviSTAya tasmai trailokya-sAkSiNe ||6|29|100||

अर्घ्यम् पुस्पम् तथा पाद्यम् अभ्युपेत्य_अर्पितम् मया ।

arghyam puspam tathA pAdyam abhyupetya_arpitam mayA |

मन्दार-पुष्प.अञ्जलयो विकीर्णा* बहव: पुर: ॥६।२९।१०१॥

mandAra-puSpa.aJjalaya:_vikIrNA* bahava: pura: ||6|29|101||

नाना-विधैर् नमस्कारैः स्तोत्रैश् च_अभ्यर्चितः शिव: ।

nAnA-vidhai:_namaskArai: stotrai:_ca_abhyarcita: ziva: |

ततो भगवती गौरी तादृश्या_एव स-पर्यया ॥६।२९।१०२॥

tata:_bhagavatI gaurI tAdRzyA_eva sa-paryayA ||6|29|102||

सम्पूजिता सखी-युक्ता गण-मण्डलिका तथा ।

sampUjitA sakhI-yuktA gaNa-maNDalikA tathA |

पूजान्ते पूर्ण-शीत.अंशु-रश्मि-शीतलया गिरा ॥६।२९।१०३॥

pUjAnte pUrNa-zIta.aMzu-razmi-zItalayA girA ||6|29|103||

तत्र_उपविष्टम् प्रोवाच माम् अर्ध.इन्दु-कलाधर: ।

tatra_upaviSTam provAca mAm ardha.indu-kalAdhara: |

ब्रह्मन् प्रशम-शालिन्य: प्राप्त-विश्रान्तय: परे ॥६।२९।१०४॥

brahman_prazama-zAlinya: prApta-vizrAntaya: pare ||6|29|104||

कच्चित् कल्याण-कारिण्य: संविदास् ते स्थिता: पदे ।

kaccit kalyANa-kAriNya: saMvida:_te sthitA: pade |

कच्चित् तपास् ते निर्विघ्नम् कल्याणम् अनुवर्तते ॥६।२९।१०५॥

kaccit tapa:_te nirvighnam kalyANam anuvartate ||6|29|105||

कच्चित् प्राप्यम् अनुप्राप्तम् क्वचिच्*छाम्यन्ति भीतय: ।

kaccit prApyam anuprAptam kvacit*zAmyanti bhItaya: |

एवम्.वादिनि देवेशे सर्वलोक.एक.कारिणि ॥६।२९।१०६॥

evam.vAdini deveze sarvaloka.eka.kAriNi ||6|29|106||

गिरा_अनुनय-शालिन्या मया_उक्तम्, रघुनन्दन ।

girA_anunaya-zAlinyA mayA_uktam, raghunandana |

त्र्यक्ष.अनुस्मृति-कल्पाणवताम् इह महेश्वर ॥६।२९।१०७॥

tryakSa.anusmRti-kalpANavatAm iha mahezvara ||6|29|107||

न किम्चिद् अपि दुष्प्रापम् न_च काश्चन भीतय: ।

na kimcit_api duS.prApam na_ca kAzcana bhItaya: |

त्वद्.अनुस्मरण.आनन्द-परिघूर्णित-चेतसाम् ॥६।२९।१०८॥

tvat.anusmaraNa.Ananda-parighUrNita-cetasAm ||6|29|108||

न ते सन्ति जगत्-कोशे प्रणमन्ति न ये पुन: ।

na te santi jagat-koze praNamanti na ye puna: |

ते देश.अन्ते जनपदास् ता* दिशस् ते च पर्वता: ॥६।२९।१०९॥

te deza.ante janapadA:_tA: diza:_te ca parvatA: ||6|29|109||

त्वद्-अनुस्मरण.एकान्त-धियो यत्र स्थिता* जनाः ।

tvat-anusmaraNa.ekAnta-dhiya:_yatra sthitA* janA: |

फलम् भूतस्य पुण्यस्य वर्तमानस्य सेवनम् ॥६।२९।११०॥

phalam bhUtasya puNyasya vartamAnasya sevanam ||6|29|110||

तनोति च_इष्यतो बीजम् त्वद्.अनुस्मरणम् प्रभो ।

tanoti ca_iSyata:_bIjam tvat.anusmaraNam prabho |

ज्ञान-अमृत.एक-कलशो धृति-ज्योत्स्ना-निशाकार: ॥६।२९।१११॥

jJAna-amRta.eka-kalaza:_dhRti-jyotsnA-nizAkAra: ||6|29|111||

अपवर्ग-पुर-द्वारम् त्वद्.अनुस्मरणम्, प्रभो ।

apavarga-pura-dvAram tvat.anusmaraNam, prabho |

त्वद्.अनुस्मरण.उदार-चिन्तामणि-मता मया ॥६।२९।११२॥

tvat.anusmaraNa.udAra-cintAmaNi-matA mayA ||6|29|112||

सर्वासाम् आपदाम् मूर्ध्नि दत्तम् भूत.पते पदम् ।

sarvAsAm ApadAm mUrdhni dattam bhUta.pate padam |

इत्य्_उक्त्वा सु-प्रसन्नम् तम् भगवन्तम् महेश्वरम् ॥६।२९।११३॥

iti_uktvA su-prasannam tam bhagavantam mahezvaram ||6|29|113||

अवोचम् प्रणतो भूत्वा यद् राम तद्_इदम् शृणु ।

avocam praNata:_bhUtvA yat,_rAma, tat_idam zRNu |

भगवन्न् त्वत्-प्रसादेन पूर्णा* मे सकला* दिश: ॥६।२९।११४॥

bhagavan*_tvat-prasAdena pUrNA: me sakalA* diza: ||6|29|114||

किम्.तु पृच्छामि, देव.ईश, संदेहे तत्र निर्णयम् ।

kim.tu pRcchAmi, deva.Iza, saMdehe tatra nirNayam |

ब्रूहि प्रसन्नया बुद्ध्या त्यक्त.उद्वेगम् अनामयम् ॥६।२९।११५॥

brUhi prasannayA buddhyA tyakta.udvegam anAmayam ||6|29|115||

किम्.तु पृच्छामि, देव.ईश, संदेहे तत्र निर्णयम् ।

kim.tu pRcchAmi, deva.Iza, saMdehe tatra nirNayam |

ब्रूहि प्रसन्नया बुद्ध्या त्यक्त.उद्वेगम् अनामयम् ॥६।२९।११६॥

brUhi prasannayA buddhyA tyakta.udvegam an.Amayam ||6|29|116||

ईश्वर* उवाच ।

Izvara uvAca |

शृणु ब्रह्मविदाम्, श्रेष्ठ, देव.अर्चनम् अनुत्तमम् ।

zRNu brahmavidAm, zreSTha, deva.arcanam anuttamam |

वदामि मुच्यते येन कृतेन सकृद् एव हि ॥६।२९।११७॥

vadAmi mucyate yena kRtena sakRt_eva hi ||6|29|117||

कच्चित्_वेत्सि, महाबाहो, देव: क: स्याद् इति, द्विज ।

kaccit_vetsi, mahAbAho, deva: ka: syAt_iti, dvija |

न देव: पुण्डरीकाक्षो न च देवस् त्रिलोचन: ॥६।२९।११८॥

na deva: puNDarIkAkSa:_na ca deva:_trilocana: ||6|29|118||

न देव: कमल.उद्भतो न देवस् त्रिदश.ईश्वर: ।

na deva: kamala.udbhata:_na deva:_tridaza.Izvara: |

न देव: पवनो न_अर्को न_अनलो न निशाकार: ॥६।२९।११९॥

na deva: pavana:_na_arka:_na_anala:_na nizAkAra: ||6|29|119||

न ब्राह्मणो न_अवनिपो न_अहम् न त्वम् द्विज.उत्तम ।

na brAhmaNa:_na_avanipa:_na_aham na tvam dvija.uttama |

न देवो देह-रूपो हि न देवश् चित्त-रूप-धृक् ॥६।२९।१२०॥

na deva:_deha-rUpa:_hi na deva:_citta-rUpa-dhRk ||6|29|120||

न देव: कमला-रूपी न_अपि देवो भवेन् मति: ।

na deva: kamalA-rUpI na_api deva:_bhavet_mati: |

अकृत्रिमम् अ नाद्यन्तम् देवनम् देव* उच्यते ॥६।२९।१२१॥

a-kRtrimam an-Adyantam devanam deva* ucyate ||6|29|121||

आकार.आदि-परिच्छिन्ने मिते वस्तुनि तत् कुत: ।

AkAra.Adi-paricchinne mite vastuni tat kuta: |

अकृत्रिमम् अनाद्यन्तम् देवनम् चिच्*छिवम् विदु: ॥६।२९।१२२॥

a-kRtrimam an-Adyantam devanam cit*zivam vidu: ||6|29|122||

तद् एव देव-शब्देन कथ्यते तत् प्रपूजयेत् ।

tat_eva deva-zabdena kathyate tat prapUjayet |

तद् एव_अस्ति यत: सर्वम् सत्ता-असत्ता-आत्म-रूप.धृक् ॥६।२९।१२३॥

tat_eva_asti yata: sarvam sattA-asattA-Atma-rUpa.dhRk ||6|29|123||

अज्ञात-शिव.तत्त्वानाम् आकार.आदि.अर्चनम् कृतम् ।

a.jJAta-ziva.tattvAnAm AkAra.Adi.arcanam kRtam |

योजन.अध्वत्य्_अशक्तस्य क्रोश.अध्वा परिकल्प्यते ॥६।२९।१२४॥

yojana.adhvani_a-zaktasya kroza.adhvA pari.kalpyate ||6|29|124||

इयत्ता.आदि-परिच्छिन्नम् रुद्र.आदे: प्राप्यते फलम् ।

iyattA.Adi-paricchinnam rudra.Ade: prApyate phalam |

अकृत्रिमम् अनाद्यन्तम् फलम् आनन्द* आत्मन: ॥६।२९।१२५॥

akRtrimam anAdyantam phalam Ananda* Atmana: ||6|29|125||

अकृत्रिम-फलम् त्यक्त्वा य: कृत्रिम-फलम् व्रजेत् ।

akRtrima-phalam tyaktvA ya: kRtrima-phalam vrajet |

त्यक्त्वा स* मन्दरा-वनम् कारञ्जम् याति काननम् ॥६।२९।१२६॥

tyaktvA sa* mandarA-vanam kAraJjam yAti kAnanam ||6|29|126||

बोध: साम्यम् शम* इति पुष्पाण्य्_अग्राणि तत्र च ।

bodha: sAmyam zama* iti puSpANi_agrANi tatra ca |

शिवम् चिन्मात्रम् अमलम् पूज्यम् पूज्य-विदो विदु: ॥६।२९।१२७॥

zivam cit.mAtram a.malam pUjyam pUjya-vida:_vidu: ||6|29|127||

शम-बोध.आदिभि: पुष्पैर् देव* आत्मा यद् अर्च्यते ।

zama-bodha.Adibhi: puSpai:_deva* AtmA yat_arcyate |

तत् तु देव.अर्चनम् विद्धि न_आकार.अर्चनम् अर्चनम् ॥६।२९।१२८॥

tat tu deva.arcanam viddhi na_AkAra.arcanam arcanam ||6|29|128||

आत्म-संवित्ति-रूपम् तु त्यक्त्वा देव.अर्चनम् जना: ।

Atma-saMvitti-rUpam tu tyaktvA deva.arcanam janA: |

कृत्रिम.अर्चासु ये सक्ताश् चिरम् क्लेशम् भजन्ति ते ॥६।२९।१२९॥

kRtrima.arcAsu ye saktA:_ciram klezam bhajanti te ||6|29|129||

ज्ञात-ज्ञेया* हि ये सन्तो बाल-क्रीड.उपमम् च ते ।

jJAta-jJeyA* hi ye santa:_bAla-krIDa.upamam ca te |

आत्म-ध्यानाद् ऋते, ब्रह्मन्, कुर्वन्तो देव-पूजनम् ॥६।२९।१३०॥

Atma-dhyAnAt_Rte, brahman, kurvanta:_deva-pUjanam ||6|29|130||

आत्मा_एव देवो भगवन् शिव: परम-कारणम् ।

AtmA_eva deva:_bhagavan ziva: parama-kAraNam |

ज्ञान.अर्चनेन_अविरतम् पूजनीय: स* सर्वदा ॥६।२९।१३१॥

jJAna.arcanena_aviratam pUjanIya: sa* sarvadA ||6|29|131||

त्वम् एतcx चेतन.आकाशम् आत्मानम् जीवम् अव्ययम् ।

tvam etat cetana.AkAzam AtmAnam jIvam avyayam |

स्वभावम् विद्धि न त्व्_अन्य: पूज्य: पूज.आत्म-पूजनम् ॥६।२९।१३२॥

svabhAvam viddhi na tu_anya: pUjya: pUja.Atma-pUjanam ||6|29|132||

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

चेतन.आकाश-मात्र.आत्म यथा जगद् इदम्, प्रभो ।

cetana.AkAza-mAtra.Atma yathA jagat_idam, prabho |

यथा तच्_चेतनस्य_एव जीव.आदित्वम् तद्_उच्यताम् ॥६।२९।१३३॥

yathA tat_cetanasya_eva jIva.Aditvam tat_ucyatAm ||6|29|133||

ईश्वर* उवाच ।

Izvara uvAca |

चिद्व्योम_एव किल_अस्ति_इह परावर-विवर्जितम् ।

cit.vyoma_eva kila_asti_iha parAvara-vivarjitam |

सर्वत्र_असम्भवच् चेत्यम् यत् कल्पान्ते ऽवशिष्यते ॥६।२९।१३४॥

sarvatra_a-sambhavat_cetyam yat kalpAnte_avaziSyate ||6|29|134||

यद्.यत् स्वयम् प्रकचति तस्य स्व.कचनस्य तु ।

yat.yat svayam prakacati tasya sva.kacanasya tu |

स्वयम् यत् स्पन्दितम् नाम तेन_इदम् जगद् इति_अलम् ॥६।२९।१३५॥

svayam yat spanditam nAma tena_idam jagat_iti_alam ||6|29|135||

इत्य्_एवम् स्वप्न-पुरवज्_जगद्_भाति चिद्.आत्मकम् ।

iti evam svapna-puravat_jagat_bhAti cit.Atmakam |

एवम् चिद्व्योम-मात्र=आत्म जगद्.अच्छम् न भित्तिमत् ॥६।२९।१३६॥

evam cit.vyoma-mAtra=Atma jagat.accham na bhittimat ||6|29|136||

अत्यन्त.असम्भवाच् चेत्यम् दृश्यम् चिद्व्योम.मात्रकम् ।

atyanta.a-sambhavAt_cetyam dRzyam cit.vyoma.mAtrakam |

चित्त्वात् कचति सर्ग.आदौ यत् तज्.जगद् इति स्मृतम् ॥६।२९।१३७॥

cittvAt kacati sarga.Adau yat tat.jagat_iti smRtam ||6|29|137||

तस्मात् स्वप्न-पराकारम् यद्_इदम् भासते जगत् ।

tasmAt svapna-parAkAram yat_idam bhAsate jagat |

तत्र चिद्व्योम-मात्र=आत्मन्य्_अन्यता नाम का कुत: ॥६।२९।१३८॥

tatra cit.vyoma-mAtra=Atmani_anyatA nAma kA kuta: ||6|29|138||

चिन्मात्रम् एव गिरयश् चिन्मात्रम् जगद्.अम्बरम् ।

cinmAtram eva giraya:_cinmAtram jagat-ambaram |

चिन्मात्रम् आत्मा जीवश् च चिन्मात्रम् भूत-सम्तति: ॥६।२९।१३९॥

cinmAtram AtmA jIva:_ca cinmAtram bhUta-samtati: ||6|29|139||

चिद्व्योम.मात्राद्_इतरत् सर्ग.आदौ सर्व.वेदने ।

cit.vyoma.mAtrAt_itarat sarga.Adau sarva.vedane |

भिन्नस्व्_अग्रे पुरे वा_अपि किम् सम्भवति कथ्यताम् ॥६।२९।१४०॥

bhinnasu_agre pure vA_api kim sambhavati kathyatAm ||6|29|140||

आकाशम् परमाकाशम् ब्रह्माकाशम् जग च्.चिति: ।

AkAzam paramAkAzam brahmAkAzam jagat.citi: |

इति पर्याय-नामानि तत्र पादप-वृक्ष-वत् ॥६।२९।१४१॥

iti paryAya-nAmAni tatra pAdapa-vRkSa-vat ||6|29|141||

एवम् द्वौ स्वप्न-संकल्प-मायाभि: स्वनुभूयते ।

evam dvau svapna-saMkalpa-mAyAbhi: svanubhUyate |

तदा किल चिदाकाशम् एव भाति जगत्तया ॥६।२९।१४२॥

tadA kila cit.AkAzam eva bhAti jagattayA ||6|29|142||

यथा_एतत् संवित्.आकाशम् स्वप्ने भाति जगद्.वपु: ।

yathA_etat saMvit.AkAzam svapne bhAti jagat*vapu: |

तथा_इदम् जाग्रद्.आख्ये ऽपि स्वप्ने भाति तद् एव न: ॥६।२९।१४३॥

tathA_idam jAgrat.Akhye_api svapne bhAti tat_eva na: ||6|29|143||

यथा स्वप्न-पुरे चित् खम् वर्जयित्वा_इतरत् क्व.चित् ।

yathA svapna-pure cit kham varjayitvA_itarat kva.cit |

न किम्चित् सम्भवत्य्_एवम् जाग्रत्य्_एवम् महाचित: ॥६।२९।१४४॥

na kimcit sambhavati_evam jAgrati_evam mahAcita: ||6|29|144||

यतो न सम्भवत्य्_अन्यच् चेत्यम् किम्चित् ततो ऽखिलम् ।

yata:_na sambhavati_anyat_cetyam kimcit tata:_akhilam |

चित्तम् संचेत्यम् अप्य्_एतद् अचेत्यम् सज्.जगत्=स्थितम् ॥६।२९।१४५॥

cittam saMcetyam api_etat_acetyam sat.jagat=sthitam ||6|29|145||

परम.आकाश-कलनम् त्रि.जगत् स्वयम् उत्थितम् ।

parama.AkAza-kalanam tri.jagat svayam utthitam |

स्वप्नवद् विद्धि चिद्व्योम्नि न त्व्_एतद् द्वैतवत् स्थितम् ॥६।२९।१४६॥

svapnavat_viddhi cit.vyomni na tu_etat dvaita.vat sthitam ||6|29|146||

यथा चिद्व्योम-मात्र.आत्म स्वप्ने घट-पट.आदिकम् ।

yathA cit.vyoma-mAtra.Atma svapne ghaTa-paTa.Adikam |

सर्ग.आदाव्_एव सर्गो ऽयम् तथा चिद्व्योम-मात्रकम् ॥६।२९।१४७॥

sarga.Adau_eva sarga:_ayam tathA cit.vyoma-mAtrakam ||6|29|147||

शुद्ध-संवित्ति-मात्रत्वा dx ऋते_' न्यत् स्वप्न-पत्तने ।

zuddha-saMvitti-mAtratvAt_Rte_anyat svapna-pattane |

यथा न विद्यते किम्चित् तथा_अस्मिन् भुवन-त्रये ॥६।२९।१४८॥

yathA na vidyate kimcit tathA_asmin bhuvana-traye ||6|29|148||

या: काश्चन दृशो ये ये भाव.अभावास् त्रि.काल-गा: ।

yA: kA:cana dRz*a:_*ye ye bhAva.abhAvA:_tri.kAla-gA: |

स=देश-काल-चित्तास् तत् सर्वम् चिद्व्योम-मात्रकम् ॥६।२९।१४९॥

sa=deza-kAla-cittA:_tat sarvam cit.vyoma-mAtrakam ||6|29|149||

स* एष* देव: कथितो य: पर: परमार्थत: ।

sa* eSa* deva: kathita:_ya: para: paramArthata: |

यस् त्वम् सो ऽहम् अशेषम् वा जगद् एव च यो ऽखिल: ॥६।२९।१५०॥

ya:_tvam sa:_aham azeSam vA jagat_eva ca ya:_akhila: ||6|29|150||

सर्वस्य वस्तु-जातस्य जगतो ऽन्यस्य ते मम ।

sarvasya vastu-jAtasya jagata:_anyasya te mama |

देहो हि चेतन.आकाशम् परमात्मा_एव न_इतरत् ॥६।२९।१५१॥

deha:_hi cetana.AkAzam paramAtmA_eva na_itarat ||6|29|151||

संकल्पने स्वप्न-पुरे शरीरम्

saMkalpane svapna-pure zarIram

चिद्व्योम तो ऽन्यत्र यथा_अस्ति किम्चित् ।

cit.vyomata:_anyatra yathA_asti kimcit |

तथा_इह स्वर्गे प्रथम.एक-सर्गाद्

tathA_iha svarge prathama.eka-sargAt_

मुने प्रभृत्य्_अस्ति न रूपम् अन्यत् ॥६।२९।१५२॥

mune prabhRti_asti na rUpam anyat ||6|29|152||







*o*ॐ*m*





*VASISHTHA*



*MEETS *



*SHIVA*





jd: after a few exhortations

vasiShTha tells of the yoga he learned from shiva

in this super-sesqui.century

of 152 verses





*VAALMIIKI OF THE ANTHILL said—*



इत्य्_आकर्णायति स्वस्थ-सम-चेतसि राघवे ।

iti_AkarNAyati svastha-sama-cetasi rAghave |

विश्रान्ते स्वात्मनि स्वैरम् परमानन्दम् आगते ॥६।२९।१॥

vizrAnte svAtmani svairam paramAnandam Agate ||6|29|01||

.

*He gave.ear to what was said to him *

*&*

*in Raama.Raaghava's self.abiding-sameness of understanding *

*in Repose in his own Self *

*freely he came to the Highest Happiness*

*. *

*vlm.1. VALMIKI relates:—Hearing this discourse of the sage, Ráma remained
sedate with the *coma* (sama) of his mind, his spirits were tranquil, and
his soul was full of rapture.

* इत्य् आकर्णायति – so having.eared, = स्वस्थ-सम-चेतसि राघवे – in the
rAghava's selfAbiding-equal=understanding = विश्रान्ते स्वात्मनि – in
repose in his own-Self = स्वैरं परमानन्दम् आगते – freely come to the
Supreme Joy_..



तत्र.स्थेषु च सर्वेषु तेषु_उपशम-शालिषु ।

tatra.stheSu ca sarveSu teSu_upazama-zAliSu |

राघवस्य_आत्म-विश्रान्ते: स्थित्य् ऽर्थम् वचन.अमृतम् ॥६।२९।०२॥

rAghavasya_Atma-vizrAnte: sthiti.artham vacana.amRtam ||6|29|02||

.

*and all those seated there also were filled with Upashama Peace,*

*hearing the deathless words that taught Repose in Self to young Raama.*

*The water of wisdom that flowed-forth from the lips of the Muni*

*was like a raincloud watering arid fields*

*. *

tatra.stheSu ca sarveSu

*and whin/among all those seated there*,

those filled with upashama.*Quieting*

*of the *Raghava @ R*epose in Self *

sthiti.artham vacana.amRtam

for the purpose of that state, the deathless words …. -

.

*vlm.2. The whole audience also that was present at the place, being all
quiet, calm and silent (comatose.upasánta), the sage withheld his speech
for fear of disturbing their spiritual repose: (which converted them to
stock and stone).

*sv.1-4 VASISTHA, who suddenly became silent when he found that Rama was
completely absorbed in the self, resumed his discourse after an interval
and after Rama had returned to normal consciousness:

* tatra.stheSu ca sarveSu and *whin/among all those seated there*,
teSu_upazama-zAliSu तेषु उपशम-शालिषु – in them who were filled with
upashama.*Quieting* = rAghavasya_Atma-vizrAnte: राघवस्य आत्म-विश्रान्तेः – *of
the repose in Self of the rAghava = *sthiti.artham vacana.amRtam |स्थि tyx
' र्थं वचन.अमृतम् – for the purpose of that state, the deathless words …. -



विरराम मुनेर् वारि सस्येष्व्_अम्बु.धराद् इव ।

virarAma mune:_vAri sasyeSu_ambu.dharAt_iva |

अथ याते मुहूर्त.अर्धे राघवे प्रतिबोधिते ॥६।२९।०३॥

atha yAte muhUrta.ardhe rAghave pratibodhite ||6|29|03||

पुनर् आह तम् एव_अर्थम् वसिष्ठो वदताम् वर: ।

punar Aha tam evArtham vasiSTha:_vadatAm vara: |

.

*And so the Muni paused.*

*And then there came another hour in Raama's awakening,*

*and once again the eloquent Vasishtha, answered Raama thus*

*for *

*the rain ends, its water sinks into the earth*

*& *

* half an hour passes awakening **Raama*

*.*

virarAma*.ceased/grew.silent, of the* *Muni**.*e: vAri*.water on the* sasya
*.crop/grain.*eSu *from a *ambudhara.*raincloud.*At iva.*like/as.if *= atha*.then/next
whin *yAta*.having.come**.*e muhUrta*.hour.*ardha*.half-*e rAghava
*.Raaghava-*e *whin* pratibodhita*.tott/admonished.*e - punar.*again-* Aha*.said
to *tam*.him/it-* eva.*very/only *– artha*.xx-*m vasiSTha*.the.Plentiful,
the *vadatAm*.of.speakers* vara*.best*

*. *

*vlm.3. The sage stopped from distilling the drops of his ambrosial speech
any more, after the hearts of the audience were lulled to rest by their
draughts, as the clouds cease to rain drops, having penetrated into the
hearts of ripined grains.

.

##budh - *bodhita - **pratibodhita - *instructed, taught, admonished +

* virarAma*.ceased/grew.silent, of the* *Muni**.*e: vAri*.water on the*
sasya*.crop/grain.*eSu *from a *ambudhara.*raincloud.*At iva.*like/as.if *=
atha*.then/next whin *yAta*.having.come**.*e muhUrta*.hour.*ardha*.half-*e
rAghava*.Raaghava-*e *whin* pratibodhita*.tott/admonished.*e - punar.
*again-* Aha*.said to *tam*.him/it-* eva.*very/only *– artha*.xx-*m vasiSTha*.the.Plentiful,
the *vadatAm*.of.speakers* vara*.best*



*VASISHTHA said—*



राम, सम्यक्-प्रबुद्धो ऽसि स्वात्मानम् असि लब्धवान् ॥६।२९।०४॥

rAma, samyak-prabuddha:_asi svAtmAnam asi labdhavAn ||6|29|04||

.

*Raama, you are fully awakened, you have attained your ownSelf.*

*.*

*vlm.4. As Ráma (with the rest of the assembly) came to be rose from their
torpor after a while; the eloquent Vasishtha resumed his discourse in
elucidation of his former lecture. (On spirituality).

*sv.1-4 VASISTHA, who suddenly became silent when he found that Rama was
completely absorbed in the self, resumed his discourse after an interval
and after Rama had returned to normal consciousness:

* राम सम्यक्-प्रबुद्ध-ः असि – r*A*ma, you are fully awakened. = स्व.आत्मानम्
असि लब्धवान् – You have attained your ownSelf. - 4-



एवम् एव_अवलम्ब्य.अर्थम् तिष्ठ न_इह पदम् कृथा: ।

evam eva_avalambya.artham tiSTha na_iha padam kRthA: |

इदम् संसार-चक्रम् हि नाभौ संकल्प-मात्रके ॥६।२९।०५॥

idam saMsAra-cakram hi nAbhau saMkalpa-mAtrake ||6|29|05||

.

*Having attained the highest goal,*

*do not be set on maintaining the present state—*

*because this wheel of samsAra, here at its hub,*

*is only our Imagining.*

एवम् एव अवलम्ब्य अर्थं –*_*..thus indeed attaining the highest goal =

तिष्ठ न इह पदं कृथा-ः – and do not be set on maintaining the present state
[kRtha = tanUkRtha] = इदं संसार-चक्रं हि – as for this wheel of *samsAra* =

नाभौ संकल्प-मात्रके – at its hub is only SaMkalpa Imagining - 5-

*sv.5. O Rama, you are thoroughly awakened and you have gained
self-knowledge. Remain forever in this exalted state; do not get involved
in this world-appearance.

*vlm.5. Vasishtha said:—Ráma! you are now fully awakened to light, and have
come to and obtained the knowledge of thyself; remain hence forward fixed
to the only true object, wherein you must rely your faith, and never set
your feet on the field of the false phenominal world.

*vwv. 1897/5b,6a. rAma! This wheel of worldly existence is indeed stopped
when the nave, which is mere imagination, is completely stopped from
propelling.

* एवम् एव अवलम्ब्य अर्थं –*_*..thus indeed attaining the highest goal =
तिष्ठ न इह पदं कृथा-ः – and do not be set on maintaining the present state
[kRtha = tanUkRtha] = इदं संसार-चक्रं हि – as for this wheel of *samsAra* =
नाभौ संकल्प-मात्रके – at its hub is only SaMkalpa Imagining



संरोधितायाम् वहनाद्,_रघु.नन्दन, रुद्ध्यते ।

saMrodhitAyAm vahanAt,_raghu.nandana, ruddhyate |

क्षोभितायाम् मनो.नाभ्याम् इदम् संसार-चक्रकम् ॥६।२९।०६॥

kSobhitAyAm mana:.nAbhyAm idam saMsAra-cakrakam ||6|29|06||

.

*From the constraint of its motion, *

*darling of the Raghu clan, *

*stop its turning: *

*for the Mind's the hub of the great wheel of samsAra.*

saMrodhitAyAm vahanAt - *In the constraint of its flow - *

raghunandana - *darling of the Raghus, - *

ruddhyate kSobhitA-yAm - *stop this turning - *

mano-nAbhyAm idam saMsAra-cakrakam - *of the Mind-hub of the samsAra-wheel*

*. *

*vwv. 1897/5b,6a. r*A*ma! This wheel of worldly existence is indeed stopped
when the nave, which is mere imagination, is completely stopped from
propelling.

*sv.6. This wheel of world-appearance (the wheel of birth and death of all
things) has ideas, thots or notions for its hub. When these are arrested
the world-appearance ceases, too. If one uses his will-force to arrest the
wheel, it *continues to revolve* if the distractions caused by thots do not
cease.

vlm.6. The wheel of the world is continually revolving round the centre of
desire, put a peg to its axis, and it will *stop from turning* about its
pole.



प्रयत्नाद्_रोधितम् अपि प्रवहत्य्_एव वेगत: ।

prayatnAt_rodhitam api pravahati_eva vegata: |

परम् पौरुषम् आस्थाय बलम् प्रज्ञाम् च युक्तित: ॥६।२९।०७॥

param pauruSam AsthAya balam prajJAm ca yuktita: ||6|29|07||

.

*with every effort to restrain *

*this motion, with energy, you *

*must practice perfect *pauruSa, *

*united with *prajJA Wisdom *

.

prayatnA-d rodhita-m api -*_..tho with effort restrained - *

pravahaty eva vegata: - *proceeding with energy. - *

param pauruSam AsthAya - *practice perfect *pauruSa - *

balam prajJAm ca yuktita: - *and united powerfully with *prajJA Wisdom .. *

*vwv. 1897/7b,8a. Let one stop only the mind (or thinking) which is the
nave of the wheel of worldly existence, through (proper) means, having
resorted to the greatest human effort, vigour and wisdo*m *

*sv.7 Hence, one should restrain the hub (the thots and notions) having
resort to supreme self-effort, strength, wisdom and common-sense.

*vlm.7. If you be slack to fasten the nave (nábhi) of your mind, by your
manly efforts (purushár tha); it will be hard for you to stop the wheel of
the world, which runs faster as you slacken your mind.



नाभिम् संसार-चक्रस्य चित्तम् एव निरोधयेत् ।

nAbhim saMsAra-cakrasya cittam eva nirodhayet |

प्रज्ञा-सौजन्य-युक्तेन शास्त्र-संवलितेन च ॥६।२९।०८॥

prajJA-saujanya-yuktena zAstra-saMvalitena ca ||6|29|08||

.

*the hub of the Samsaara.wheel, Chitta.Affection, has to be restrained*

*—by your connection with the wise, and studying the Shaastra*

*.*

nAbhi-m – nave, hub/focus —

saMsAra-cakrasya – the hub of the *samsAra*-wheel —

cittam eva nirodhayet – the *cit*ta must be restrained —

prajJA-saujanya-yuktena – by connection with wise people —

zAstra-saMvalit*a.e*na ca — and immersion in the *zAstra*s —

*vwv. 1897/7b,8a. Let one stop only the mind (or thinking) which is the
nave of the wheel of worldly existence, through (proper) means, having
resorted to the greatest human effort, vigour and wisdo*m *

*vlm.8. Exert your manly strength (courage), with the aid of your mental
powers and wisdom, stop the motion of your heart, which is the centre of
the wheeling course of the world.

*sv.8-13 What is not achieved by such concerted action is not achieved by
any other means. Hence, one should abandon the false dependence on divine
intervention which is in fact the creation of the immature childish mind
and, with one's intense self-effort, one should gain mastery over the mind.
This world-appearance commenced with the thot-force of the Creator. But, it
is false. In it these bodies born of the natural characteristics of various
elements wander about. Hence, one should never again entertain the notion
that the body exists and that pleasure and pain are factual states.



पौरुषेण न यत् प्राप्तम् न तत् क्वचन लभ्यते ।

pauruSeNa na yat prAptam na tat kvacana labhyate |

दैव.एक-परताम् त्यक्त्वा बाल-बोध.उपकल्पिताम् ॥६।२९।९॥

daiva.eka-paratAm tyaktvA bAla-bodha.upakalpitAm ||6|29|9||

.

*what is not got by Personal.power — **that is not anywhen to be had*

*:*

*when you've abandoned Fate or Unity or something.else*

*as the imaginings of a child*

*...*

*.*

pauruSa*.xx*.eNa na.*not* yad.*what/which* prApta*.xx*.m na.*not* tat.
*that/it/he* kvacana*.xx* labhyate*.xx* | daiva*.xx*.eka.*one*.paratA*.xx*.m
tyaktvA*.xx *bAla*.boy/child*.bodha*.xx*.upakalpita*.xx*.Am

*.*

*pauruSeNa na yat prAptam - What is not got by personal effort, - na tat
kvacana labhyate - that is not got by any means - daiva.eka-paratAm tyaktvA
– having forsaken fate-one-other-ness — bAla-bodha.upakalpitAm – the
imaginings of a child —

*vlm.9. Know, that everything is obtainable by means of manly exertion,
joined with good sense and good nature, and assisted by a knowledge of the
sástras; and whatever is not obtained by these, is to be had nowhere by any
other.

*sv.8-13 What is not achieved by such concerted action is not achieved by
any other means. Hence, one should abandon the false dependence on divine
intervention which is in fact the creation of the immature childish mind
and, with one's intense self-effort, one should gain mastery over the mind.
This world-appearance commenced with the thot-force of the Creator. But, it
is false. In it these bodies born of the natural characteristics of various
elements wander about. Hence, one should never again entertain the notion
that the body exists and that pleasure and pain are factual states.

*pauruSeNa na yat prAptam - What is not got by personal effort, - na tat
kvacana labhyate - that is not got by any means - daiv*a.e*ka-paratAm
tyaktvA – having forsaken fate-one-other-ness — bAla-bodha.upakalpitAm –
the imaginings of a child —

what is not got by *pauruSa,

that is not got by any means.
Forsake Fate, and the Other: they're

the fantasies of a mere boy.



निजं प्रयत्नम् आश्रित्य चित्तम् आदौ निरोधयेत् ।

nijam prayatnam Azritya cittam Adau nirodhayet |

आविरिञ्चात् प्रवृत्तेन भ्रमेन अज्ञान-रूपिणा ॥६।२९।१०॥

A-viriJcAt pravRttena bhramena_ajJAna-rUpiNA ||6|29|10||

.

...

nijam prayatnam Azritya - *Relying on your regular effort *- cittam Adau
nirodhayet - *the Affection, from the first, should be subdued - *

*from/thru *A*.xx*.viriJca*.xx*.A *by/with* pravRtta*.proceeding*.ena -

bhramena ajJAna-rUpiNA - *by/with Delusion taking the form of Ignorance -*

AviriJcA-t pravRtta.ena – by seting-out from BrahmA

.

Rely upon your regular effort.

The citta Affection, from the first, needs to be subdued,

without relying on Brahmaa or any such form of unKnowing

.

*vlm.10. Relinquish your reliance on destiny which is a coinage of puerile
imagination; and by relying on your own exertions, govern your heart and
mind for yourlasting good.

*sv.8-13 What is not achieved by such concerted action is not achieved by
any other means. Hence, one should abandon the false dependence on divine
intervention which is in fact the creation of the immature childish mind
and, with one's intense self-effort, one should gain mastery over the mind.

*VA. With its form of deluded ignorance, since being created by Brahma,

unreal but appearing real, this world is seen, O sinless.

*AS: I would not accuse Brahma of creating the ignorance(:))
I suggest: Due to the confusion (bhrama) which has the form of ignorance
and has been propagated since Brahma (creation time) the unreal (asat) is
perceived as apparent real, o sinless one.
*EE.p61. When AbhAsa is applied to reject illusory appearance, it is often
used to stress the nonexistent (asat) aspect of what appears. This
nonexistent nature of illusory appearance comes fromn the understanding
that ignorance (avidyA) is in fact nonexistent. In this understanding,
error and ignorance are identical, and nonexisting ignorance gives the
appearance of something having existence.

* nijam prayatnam Azritya - *Relying on your regular effort *- cittam Adau
nirodhayet - *the Affection, from the first, should be subdued - from/thru *
A*.xx*.viriJca*.xx*.A *by/with* pravRtta*.proceeding*.ena - bhramena
ajJAna-rUpiNA - *by/with Delusion taking the form of Ignorance -*AviriJcA-t
pravRtta.ena – by seting-out from BrahmA



असद् एव सदाभासम् इदम् आलक्ष्यते ऽनघ ।

asat_eva sadAbhAsam idam AlakSyate_anagha |

अज्ञान-भ्रम-विस्तार-मात्रक.आकृतयो ऽनघ ॥६।२९।११॥

a.jJAna-bhrama-vistAra-mAtraka.AkRtaya:,_anagha ||6|29|11||

.

असद्.एव -*_*.. what is quite not-So, सत्.आभासम्.इदम् - as the projection of
what-is-So आलक्ष्यते.अनघ - it appears, dear boy,

अ.ज्ञान-भ्रम-विस्तार-मात्रक.आकृतयः -*_*..

as the un.Wisdom-delusion=expansive-formation==embodiments,

अनघ - dear boy.

*AB. AkRtaya: dRzya-jagat-AkArA: ||6|29|

*vlm.11. The unsubstantial mind which appears as a substantiality, has had
its rise since the creation of Brahmá; and taken a wrong and erroneous
course of its own. (The human understanding is frail from first to
beginning, it is a power, and no positive reality.

*#AlakSyate*

*W**hat is quite not-So appears, dear boy, as the reflection of what-is-So.
Dear boy, it's a formation, an expanding delusion, for want of wisdom *

#bhAs –to appear - #*AbhAsa*-m - *splendour*, light; • colour, *appearance*;
• semblance, phantom of the imagination; *reflection* [or projection]; •
(in log.) fallacy, an erroneous tho plausible argument; •-• in comp.
seeming like a thing. • #bhAv*AbhAsa* *–M-* आभासः projected Feeling; a
feigned or false emotion.



इमे देहा* भ्रमन्ति_इह सर्व.धर्मात् समुत्थिता: ।

ime dehA: bhramanti_iha sarva.dharmAt samutthitA: |

संकल्प: पुनर् अत्व्_एव देहस्य_अर्थे कदाचन ॥६।२९।१२॥

saMkalpa: punar_astu_eva dehasya_arthe kadAcana ||6|29|12||

.

these bodies wander here and there,

arisen from the All-Dharma,

only as a conceptual

creation for their purposes.

ime dehA-: bhramanti iha - these bodies wander here -

sarva.dharmAt samutthitA-: - arisen from the All-Dharma Support -

saMkalpa: punar astv eva - again let it be only a Concept — altho only
comceptually -

dehasya arthe kadAcana - for the purpose of the body, anyhow - 12- #

*vlm.12. The unreal and erroneous mind, weaves and stretches out a
lengthening web of its equally unreal and false conceptions, which it is
led afterwards to mistake for the substantial world.

*sv.8-13 What is not achieved by such concerted action is not achieved by
any other means. Hence, one should abandon the false dependence on divine
intervention which is in fact the creation of the immature childish mind
and, with one's intense self-effort, one should gain mastery over the mind.
This world-appearance commenced with the thot-force of the Creator. But, it
is false. In it these bodies born of the natural characteristics of various
elements wander about. Hence, one should never again entertain the notion
that the body exists and that pleasure and pain are factual states.



सु.ख-दु:ख=विचारित्वम् न कार्यम्, राम, धीमता ।

su.kha-du:kha=vicAritvam na kAryam, rAma, dhImatA |

दु:ख-म्लान=मुख: क्लेदी प्रसन्नात् क्लेद-वर्जितात् ॥६।२९।१३॥

du:kha-mlAna=mukha: kledI prasannAt kleda-varjitAt ||6|29|13||

.

rAma, there is no seeking-for

pleasure or sorrow by the wise —

sorrow-dejected-face —

wet —

from pleasing wet-devoid —

sukha-du:kha-vicAritvam - *pleasure-sorrow-seeking - *

na kAryam*, Raama, *dhImatA – *are not to be done, Raama, by the wise — *

du:kha-mlAna-mukha: – *sorrow-dejected-face — *

kledI –* wet — *

prasannAt kleda-varjitAt – *from pleasing wet-devoid — *

*vlm.13. All these bodies that are seen to move about us, are the products
of the fancies and fond desires of the mind; and tho these frail and false
bodies cease to exist forever, yet the mind and its wishes are
imperishable; and either show themselves in their reproduction in various
forms, or they become altogether extinct in their total absorption in the
supreme spirit. (The doctrine of eternal ideas, is the source of their
perpetual appearance in various forms about bodies).

*sv.8-13 What is not achieved by such concerted action is not achieved by
any other means. Hence, one should abandon the false dependence on divine
intervention which is in fact the creation of the immature childish mind
and, with one's intense self-effort, one should gain mastery over the mind.
This world-appearance commenced with the thot-force of the Creator. But, it
is false. In it these bodies born of the natural characteristics of various
elements wander about. Hence, one should never again entertain the notion
that the body exists and that pleasure and pain are factual states.

#mlAna



अपि चित्र-नराद् देह-नरस् तुच्छतर: स्मृत: ।

api citra-narAt_deha-nara:_tucchatara: smRta: |

आधि-व्याधि=परिम्लाने स्वयम् क्लेदिनि नाशिनि ॥६।२९।१४॥

Adhi-vyAdhi=parimlAne svayam kledini nAzini ||6|29|14||

.

also than the wonder-man —

the body-man —

is considered more empty/trifling —

when diminished by anxiety and care —

wetting/soiling and destroying itself

api citra-narAd – *also than the wonder-man — *

deha-naras – the body-man —

tucchatara: smRta: – is considered more empty/trifling —

Adhi-vyAdhi-parimlAne – when diminished by anxiety and care —

svayam kledini nAzini – wetting/soiling and destroying itself

*vlm.14. The wise man must not understand the pain or pleasure of the soul
from the physiognomy of man, that a sorrowful and weeping countinance is
the indication of pain; and a clear (cheerful) and tearless face is the
sign of pleasure. (Because it is the mind which moulds the face in any form
it likes).

*sv.14-19 The ignorant man who thinks he is suffering and whose face is
streaming constantly with tears, is worse than a painting or a statue, for
the latter is free from experience of sorrow!

*#parimlAna*

*#kledin*



न तथा स्थिरता देहे चित्र-पुंसो यथा किल ।

na tathA sthiratA dehe citra-puMsa:_yathA kila |

विनाशितो हि चित्र.स्थो देहो नश्यति न_अन्यथा ॥६।२९।१५॥

vinAzita:_hi citra.stha:_deha:_nazyati na_anyathA ||6|29|15||

.

na tathA sthiratA dehe - *not thus is there stability in the body* -

citra-pu*M*sa: yathA kila - *of a picture-person; just so* -

vinAzita: hi – *for it is destroyed* -

citra.stha: deha: - *the body that is pictured* -

nazyati na anyathA - *is not otherwise destroyed.*

*vlm.15. You see a man in two ways, the one with his body and the other in
his representation in a picture or statues, of these the former kind is
more frail than the latter; because the embodied man is beset by troubles
and diseases in his fading and mouldering, decaying and dying body, whereby
the other is not. (The frame of the living man, is frailer than his dead
resemblance).

*sv.14-19 The ignorant man who thinks he is suffering and whose face is
streaming constantly with tears, is worse than a painting or a statue, for
the latter is free from experience of sorrow! Nor is the statue subject to
illness and death. The statue is destroyed only when someone destroys it,
but the human body is certainly doomed to die....



अवश्य-नाशो मांस.आत्मा स्वयम् देहो विनश्यति ।

avazya-nAza:_mAMsa.AtmA svayam deha:_vinazyati |

पालित: सुस्थिराम् शोभाम् आदत्ते चित्र-मानव: ॥६।२९।१६॥

pAlita: susthirAm zobhAm Adatte citra-mAnava: ||6|29|16||

.

avazya-nAza: – necessarily

mA*M*sa.AtmA – the meat-body -

svayam deha: – your-own body —

vinazyati – is destroyed —

pAlita: – the protected —

susthirA-m zobhA-m –*_*steady

Adatte citra-mAnava: – presents the picture-human —

#avazya

*vlm.16. The fleshy body is assuredly doomed to die, notwithstanding all
our efforts for its preservation; but a body in the portrait being taken
good care of, lasts for ages with its undiminished beauty.

*sv.14-19 The ignorant man who thinks he is suffering and whose face is
streaming constantly with tears, is worse than a painting or a statue, for
the latter is free from experience of sorrow! Nor is the statue subject to
illness and death. The statue is destroyed only when someone destroys it,
but the human body is certainly doomed to die. If the statue is well
protected and preserved it lasts a long time in good condition: but even
when well protected and preserved, the human body decays from day to day
and does not remain in good condition. Hence the statue is better than the
body created by thots and notions. Who will entertain any hopes based on
such a human body?



देहास् तु पालितो ऽप्य्_उच्चैर् नश्यत्य्_एव न वर्धते ।

deha:_tu pAlita:_api_uccai:_nazyati_eva na vardhate |

तेन श्रेष्ठश् चित्र-देहो न_अयम् संकल्प-देहक: ॥६।२९।१७॥

tena zreSTha:_citra-deha:_na_ayam saMkalpa-dehaka: ||6|29|17||

.

*However we protect it, this gross body's doomed to be destroyed.*

*Better a picture-body than conceptual embodiment!*

देहः_तु पालितः*_**अपि**_*उच्चैः But the body however well cared-for

नश्यति.एव न वर्धते certainly does not prosper but dies.

तेन श्रेष्ठः_चित्र-देहः so the picture-body is better,

न.अयम् संकल्प-देहकः not this conceptual embodiment. - 17-

*vlm.17. As the living body is sure to die in despite of all your care for
it, the pictured body must be deemed far better, than the false and fancied
fleshy body, produced by will of the mind (sankalpa deha).

*sv.14-19*_*.. Nor is the statue subject to illness and death. The statue
is destroyed only when someone destroys it, but the human body is certainly
doomed to die.*_*..



ये गुणाश् चित्र-देहे हि न ते संकल्प-देहके ।

ye guNA:_citra-dehe hi na te saMkalpa-dehake |

चित्र-देहाद् अपि जडाद् यो ऽयम् तुच्छतर: किल ॥६।२९।१८॥

citra-dehAt_api jaDAt_ya:_ayam tucchatara: kila ||6|29|18||

.

ye guNAz citra-dehe hi – *the qualities which are in the image-body* na te
saMkalpa-dehake – *they are not in the Concept-embodiment = *citra-dehAt
api jaDAt – *but, than the inert image-body* =

ya:.ayam tuccha-tara: kali – which is this more insignificant contention???


.

*vlm.18. The quality and stability which abide in a pictured body, are not
to be found in the body of the mind; wherefore the living body of flesh, is
more insignificant than its semblance in a picture or statue.



तस्मिन् मांस-मये देहे का_एव_आस्था भवतो, अनघ ।

tasmin mAMsa-maye dehe kA_eva_AsthA bhavata:, anagha |

दीर्घ-संकल्प-देहो ऽयम् तस्मिन् न_आस्था महामते ॥६।२९।१९॥

dIrgha-saMkalpa-deha:_ayam tasmin na_AsthA mahAmate ||6|29|19||

.

tasmin mAMsa-maye dehe – There in the meat-construct body -

kA eva AsthA bhavata: – what support/relation is there for Your Excellency,
-

anagha – o sinless one -

dIrgha-saMkalpa-deha: ayam – this long-conceived body -

tasmin na AsthA mahAmate – in it there is no support/relation, Great Mind.

'

*vlm.19. Think now, O sinless Ráma, what reliance is there in this body of
flesh; which is a production of your long fostered desire, and a creature
of your brain (Your mind makes it seem as such).

*sv.14-19 The ignorant man who thinks he is suffering and whose face is
streaming constantly with tears, is worse than a painting or a statue, for
the latter is free from experience of sorrow! Nor is the statue subject to
illness and death. The statue is destroyed only when someone destroys it,
but the human body is certainly doomed to die. If the statue is well
protected and preserved it lasts a long time in good condition: but even
when well protected and preserved, the human body decays from day to day
and does not remain in good condition. Hence the statue is better than the
body created by thots and notions. Who will entertain any hopes based on
such a human body?



स्वप्न-संकल्प.जाद् देहाद् अपि तुच्छतरो ह्य्_अयम् ।

svapna-saMkalpa.jAt_dehAt_api tucchatara:_hi_ayam |

अल्प.संकल्प-जो दीर्घ: सु.ख-दुःखैर् न गृह्यते ॥६।२९।२०॥

alpa.saMkalpa-ja:_dIrgha: su.kha-du:khai:_na gRhyate ||6|29|20||

.

svap*na_*saMk*alp*a-jAt_dehAt*_api* - *Even than **the body born of
dream-conception* -

tuccha.tara: *hi_*ayam - *this is more trivial.* -

alpa-saMk*alp*a-ja: - What is born of a brief conception -

dIrgha: sukha-du:khai: na gRhyate - does not become long with pleasures and
sorrows. –

*vlm.20. This body of flesh is more contemptible than those ideal forms,
which our dreams and desires produce in our sleeping and waking states;
because the creature of a momentary desire, is never attended with a long
or lasting happiness or misery. (Because the products of the variable will,
are of short duration, and so are their pains and pleasures also).

*sv.20-21 The body is worse than even the body one dreams about. The dream
body is created by a short-lived notion (the dream) and hence it is not
subjected to long-standing sorrow; but the wakeful body is the product of
long-standing ideas and notions and hence it is tormented by long-standing
sorrow for a long time. Whether you think that the body is real or unreal,
it is certain that it is the product of thots and notions. Hence, there
need be no sorrow in relation to it.

*#tucchatara*

**gRhyate *

स्वप्न-संकल्प-जात् देहात् – Than the body born of dream-conception =

अपि तुच्चतरः हि अयम् – this one is even worse. =

अल्प-संकल्प-जः – What is born of a brief conception =

दीर्घः सुख-दुःखैः न ग्ऱ्ह्यते – does not become long with pleasures and
sorrows. –



दीर्घ-संकल्प.जश् च_अयम् दीर्घ-दु:खेन दु:खित: ।

dIrgha-saMkalpa.ja:_ca_ayam dIrgha-du:khena du:khita: |

देहो हि संकल्प-मयो न_अयम् अस्ति न वा_अस्ति न: ॥६।२९।२१॥

deha:_hi saMkalpa-maya:_na_ayam asti na vA_asti na: ||6|29|21||

.

*born of a long conceiving & suffering its long suffering,*

*this body is a construct of conceptions—neither is nor is.not*

*.*

dIrgha-saMkalpa.ja:_ca_ayam dIrgha-du:khena du:khita: | deha:_hi
saMkalpa-mayo na_ayam asti na vA_asti na:

*.*

*sv.*_*.. the product of long-standing ideas and notions and hence it is
tormented by long-standing sorrow for a long time. Whether you think that
the body is real or unreal*_*..

*vlm. The body is a creature of our fancy, and is neither a reality or
unreality in itself...

*dIrgha-saMkalpa=ja: ca ayam – And this is long-conceiving=born -
dIrgha-du:khena du:khita: – suffered with long-suffering - deha: hi
saMkalpa-maya: – for the body is a conception-construct - na ayam asti na
vA asti na: – it neither is nor isn't for us.



किम् व्यर्थम् एतद् अर्थम् हि मूढो ऽयम् क्लेश-भाजनम् ।

kim vyartham etat_artham hi mUDha:_ayam kleza-bhAjanam |

यथा चित्रमये पुंसि क्षते क्षीणे न तत् क्षति: ॥६।२९।२२॥

yathA citramaye puMsi kSate kSINe na tat kSati: ||6|29|22||

.

*useful or useless, sense or nonsense =*

*it's folly, this vessel of pain*

*it's** like a wounded person in a painting*

*:*

*wasted with pain yet there's no hurt*

*.*

kim vyartham etat_artham hi mUDha:_ayam kleza-bhAjanam = yathA citramaye
puMsi kSate kSINe na ta*t k*Sati:

*.*

*vlm.21b,22a. The body is a creature of our fancy, and is neither a reality
or unreality in itself; and yet are the ignorant people fondly attached to
it, for the prolongation of their misery only.

*vlm.22b,23. As the destruction of the partrait of a man, does no harm to
his person; and as the loss of a fancied city is no loss to the city, so
the loss of the much desired body of any one, is no loss to his personality
in any wise.

*kim vyartham e*tat_*artham hi *– useful or useless, sense or nonsense = *
mUDh*a:_a*yam kleza-bhAjanam *– it's folly, this vessel of pain = *yathA
citramaye pu*M*si kSate *– like a person in a painting, wounded/torn = *kSINe
*- when wasted/weakened = *na ta*t k*Sati: *- there is no hurt = *



तथा संकल्प-पुरुषे क्षते क्षीणे न तत् क्षति: ।

tathA saMkalpa-puruSe kSate kSINe na tat kSati: |

यथा मनोराज्य-मये क्षते क्षीणे न तत् क्षति: ॥६।२९।२३॥

yathA manorAjya-maye kSate kSINe na tat kSati: ||6|29|23||

.

tathA saMkalpa-puruSe

kSate kSINe na ta*t k*Sati: *- **wasted with pain yet there's no hurt. *

yathA manas.rAjya-maye kSINe na tat kSati:

.

*vlm.22b,23. As the destruction of the partrait of a man, does no harm to
his person; and as the loss of a fancied city is no loss to the city, so
the loss of the much desired body of any one, is no loss to his personality
in any wise.

*sv.22-27 Even as when a statue is broken, no life is lost, when the body
born of thots and notions is dead, nothing is lost. It is like the loss of
the second moon when one is cured of diplopia. The self which is infinite
consciousness does not die nor does it undergo any change whatsoever.



यथा द्वितीये शशिनि क्षते क्षीणे न तत् क्षति: ।

yathA dvitIye zazini kSate kSINe na tat kSati: |

यथा स्वप्न-समारम्भे क्षते क्षीणे न तत् क्षति: ॥६।२९।२४॥

yathA svapna-samArambhe kSate kSINe na tat kSati: ||6|29|24||

.

yathA

dvitIye zazini*– as when a double moon - *

kSate kSINe na ta*t k*Sati: *- **wasted with pain yet there's no hurt. *

yathA svapna-samArambhe

kSate kSINe na ta*t k*Sati: *- **wasted with pain yet there's no hurt. *

*when seeing double, someone sees *

*a second moon to disappear, *

*its disappearance is not dis-*

*appearance. Waking from *

*a dream, when you awaken, then *

*the disappearance of the dream *

*is no disappearance at.all. *

*vlm.24. Again as the disappearance of the secondary moon (halo), is no
deprivation of the primary satellite (moon), and as the evanescence of the
visonary world, is no annihilation of the external world- (So there is no
loss of the soul, as the loss of the shadow, is no loss of the substance).

*sv.22-27 Even as when a statue is broken, no life is lost, when the body
born of thots and notions is dead, nothing is lost. It is like the loss of
the second moon when one is cured of diplopia. The self which is infinite
consciousness does not die nor does it undergo any change whatsoever.

##kSi - #*kSINa‑* - diminished, wasted, expended, lost, destroyed, worn
away, waning (as the moon) • weakened, injured, broken, torn, emaciated,
feeble mn.7.166 • delicate, slender • poor, miserable.

##kSan - #*kSata* - क्षत p.p. [क्षण्-क्त] - Wounded, torn, broken down,
diminished &c • see क्षण् • रक्तप्रसाधितभुवः क्षतविग्रहाश्च Ve.1.7. •-•
kSata - #yoni: -योनिः f. a woman who is no longer a virgin. • kSata -
#vikSata - -विक्षत - mangled, covered with cuts and wounds. • #kSatA f. a
violated girl • kSatam -n.- a hurt, wound, sore, contusion. •• #*a*kSata‑ -
not crushed • uninjured, unbroken, whole.



यथा नद्य्.आतप-जले क्षते क्षीणे न तत्.क्षति: ।

yathA nadi.Atapa-jale kSate kSINe na tat.kSati: |

संकल्प-मात्र-रचिते प्रकृत्या_एव च नाशिनि ॥६।२९।२५॥

saMkalpa-mAtra-racite prakRtyA_eva ca nAzini ||6|29|25||

.

yathA nady-Atapa-jale

kSate kSINe na ta*t k*Sati: *- **wasted with pain yet there's no hurt. *

saMkalpa-mAtra-racite prakRtyA eva ca nAzini

.

*vlm.25,26a. As the dis-appearance of water in the sunny banks of rivers,
is no deprivation of the river's water; so the creations of fancy which are
no negative in their nature, cannot be destructive of what is positive,
norany damage done to the machine of the body, can ever injure the
dis-embodied soul.

*sv.22-27 Even as when a statue is broken, no life is lost, when the body
born of thots and notions is dead, nothing is lost. It is like the loss of
the second moon when one is cured of diplopia. The self which is infinite
consciousness does not die nor does it undergo any change whatsoever.



तथा शरीर-यन्त्रे ऽस्मिन् क्षते क्षीणे न तत् क्षति: ।

tathA zarIra-yantre_asmin kSate kSINe na tat kSati: |

दीर्घ-स्वप्नमये ह्य्_अस्मिञ चित्त-संकल्प-कल्पिते ॥६।२९।२६॥

dIrgha-svapnamaye hi_asmin*_citta-saMkalpa-kalpite ||6|29|26||

भूषिते दूषिते देहे न हि किम्चिच् चित: क्षतम् ।

bhUSite dUSite dehe na hi kimcit_cita: kSatam |

न चिद्_अन्तम् उपायाति न_आत्मा चलति, राघव ॥६।२९।२७॥

na cit_antam upAyAti na_AtmA calati, rAghava ||6|29|27||

*.*

*the body,*

*whether adornment or disfigurement,*

*does not affect chit.Consciousness*

*for Consciousness does not come to an end*

*:*

*the Self is not disturbed, Raaghava*

*.*

tathA zarIra-yantre asmin kSate *– thus when this body-machine has withered
= *

kSate kSINe na ta*t k*Sati: *- **wasted with pain yet there's no hurt. *

dIrgha-svapna-maye hi asmin – *for in the mode of a long dream - *

citta-saMkalpa-kalpite *- **when affected as a conceptual construct*

bhUSite dUSite dehe

na hi kimcit_cita: kSatam |

na cit_antam upAyAti

na_AtmA calati, rAghava

**vlm. As the dis-appearance of water in the sunny banks of rivers, is no
deprivation of the river's water; so the creations of fancy which are no
negative in their nature, cannot be destructive of what is positive, norany
damage done to the machine of the body, can ever injure the dis-embodied
soul. lM26b-27a. The body is a piece of work wrought by the arcitect of the
mind, in its dreaming somnambulation over the sleeping world; wherefore its
decoration or disfigurement, is of no essential advantage or dis-advantage
to inward soul.*



न ब्रह्म विकृतिम् याति किम् वा देह-क्षये क्षतम् ।

na brahma vikRtim yAti kim vA deha-kSaye kSatam |

भ्रमच् चक्र.उपरिष्टो हि पूर्व-चक्र.उपचक्रवत् ॥६।२९।२८॥

bhramat cakra.upariSTa:_hi pUrva-cakra.upacakravat ||6|29|28||

.

na brahma vikRtim yAti - *the brahman.Immensity does not come to change* -

kim vA deha-kSaye kSatam - *so how is it harmed by destruction of the body?*
-

bhramat cakra.upariSTa: hi pUrva-cakra.upacakravat

.

*vlm.27b-28a. There is no end of the Intellect in its extent, nor any
motion of the soul from its place; there is no change in the Divine spirit
of Brahma, nor do any of these decay with the decline of the body. 28b,29.
As the inner and smaller wheel, makes the outer and larger wheel to turn
about it, so the inner annulus of the mind, sees in its delirium spheres
over spheres revolving in empty air.

*sv.28-30 O Rama, a man riding the merry-go-round sees the world whirling
in the opposite direction: even so, man whirling on the wheel of ignorance
thinks that the world and the body are revolving.

*VA. the meaning of the example in is not clear grammatically.

Like one staying on rotating wheel pUrvacakropacakravat (?)

sees directions rotating (in opposite direction), (so also) moves the

endless delusion.

*AS: The image seems to be that of a secondary wheel (upa-cakra) not
affecting the primary motion of a wheel. It seems to say that someone
situated on a moving wheel perceives another main wheel (pUrvacakra) as
rotating like an attached wheel (like a gear). This is like a person
perceiving all directions as moving (or the wheel of sky rotating) (even
tho he himself is on a rotating wheel - the earth). This is interesting. It
is a very clear assertion of rotation of earth as against the stability of
stars (bhacakra). This used to be a big point of arguments among the
astronomers!
#*riSTa - *a. torn, rent asunder, broken, hurt, destroyed, missed, failed +

#*upacakra*: - a species of duck (cf. चक्र and #cakravAka चक्र-वाक) **M*Bh.

#*upa* -ind.- a preposition or prefix to verbs and nouns, expressing
towards, near to (opposed to apa, away), by the side of, with, together
with, under, down (e.g. upa.gam, to go near, undergo • upa-gamana,
approaching • As unconnected with verbs and prefixed to nouns upa expresses
direction towards, nearness, contiguity in space, time, number, degree,
resemblance, and relationship, but with the idea of *subordination* and
inferiority (e.g. upa-kaniSThikA, the finger next to the little finger •
upa-purANam, a secondary or subordinate purANa • upa-daza, nearly ten) •
sometimes forming with the nouns to which it is prefixed *compound adverb*s
(e.g. upa-mUlam, at the root • upa-pUrva-rAtram, towards the beginning of
night • upa-kUpe, near a well) which lose their adverbial terminations if
they are again compounded with nouns (e.g. upakUpa-jalAzaya, a reservoir in
the neighbourhood of a well) • prefixed to proper names upa may express in
classical literature "a younger brother " (e.g. upendra, "the younger
brother of indra"), and in Buddhist literature "a son. " • near to, at, on,
upon • at the time of, upon, up to, in, above (with tasmin e.g. upa sAnuSu,
on the tops of the mountains) • with, together with, at the same time with,
according to (with tena e.g. upa dharmabhi - according to the rules of
duty) RV.



यथा पश्यति दिक्-चक्रम् भ्रमद्_अत्यन्त-मोहित: ।

yathA pazyati dik-cakram bhramat_atyanta-mohita: |

अकस्माद् एव रूढेन मिथ्याज्ञानेन वल्गता ॥६।२९।२९॥

akasmAt_eva rUDhena mithyAjJAnena valgatA ||6|29|29||

.

yathA pazyati dik.cakra.m bhramat.atyanta.mohita.xx-: akasmAt eva rUDha
*.xx-*ena

mithyAjJAna*.xx-*ena valgat*.xx-*A

.

*vlm.28b,29. As the inner and smaller wheel, makes the outer and larger
wheel to turn about it, so the inner annulus of the mind, sees in its
delirium spheres over spheres revolving in empty air.

*sv.28-30 O Rama, a man riding the merry-go-round sees the world whirling
in the opposite direction: even so, man whirling on the wheel of ignorance
thinks that the world and the body are revolving.



तत्र.स्थेन तथा_एव_इदम् दृश्यते देह-चक्रकम् ।

tatra.sthena tathA_eva_idam dRzyate deha-cakrakam |

भ्रमितम् च भ्रमद्.रूपम् पतद्.रूपम् प्रपतितम् ॥६।२९।३०॥

bhramitam ca bhramat.rUpam patat.rUpam prapatitam ||6|29|30||

.

tatra.sthena – *thru standing.there = *

tathA eva – *thus indeed = *

idam dRzyate deha-cakrakam *– **this **is seen as a body on a wheel + *

bhramitam ca bhramad-rUpam

patad-rUpam prapatitam

*AB. tatrasthena mithyAjJAna-cakra.sthena jIvena ||6|29|

*vlm.30. The mind views by its primitive and causeless error, the constant
rotation of bodies both in the inside and out side of it; and some as
moving forward and others as falling down, and many as dropped below.

*sv.28-30 O Rama, a man riding the merry-go-round sees the world whirling
in the opposite direction: even so, man whirling on the wheel of ignorance
thinks that the world and the body are revolving.



हतम् च हन्यमानम् च दृश्यते देह-चक्रकम् ।

hatam ca hanyamAnam ca dRzyate deha-cakrakam |

धीरता_अमलम् आलम्ब्य घन-भ्रमम् इमम् त्यजेत् ॥६।२९।३१॥

dhIratA_amalam Alambya ghana-bhramam imam tyajet ||6|29|31||

.

hatam ca hanyamAnam ca - *either dead or dying* -

dRzyate deha-cakrakam - *the body-circuit/sequence is see/known to be* -

dhIratA.amalam Alambya - *Firmness dependent on purity* -

ghana-bhrama*m *imam tyajet - *forsake this dense delusion.* - 31- ##

.

*vlm.31. Seeing the rise and fall of these rotatory bodies, the wise man
must rely on the firmness of his mind, and not himself to be led away by
these rotations in repeated succession.

*AB. dehacakrakam dehaparamparAcakram ||6|29|

#han - #*hata - *mfn. struck, beaten (also said of a drum), smitten,
killed, slain, destroyed, ended, gone, lost (often ibc. = " destitute of ",
" bereft of ", " - less ") RV. &c. ••--*#hanyamAna* - *mfn.-* (pr.
p. Pass.) being killed or slain &c.



संकल्पेन कृतो देहो_मिथ्याज्ञानेन सन्.न् असत् ।

saMkalpena kRta:_deha:_mithyAjJAnena san*asat |

असत्येन कृतम् यस्मान् न तत् सत्यम् कदाचन ॥६।२९।३२॥

asatyena kRtam yasmAt_na tat satyam kadAcana ||6|29|32||

.

संकल्पेन कृतः देहः – The body is made by conception, =

मिथ्याज्ञानेन सन्-न् असत् – being not-So because of false knowledge. =

असत्येन कृतम् यस्मात् – From what is made by the not-So, =

न तत् सत्यम् कदाचन – that is not So anyhow. - 32-

*sv.31-33 The spiritual hero, however, should reject this: this body is the
product of thots and notions entertained by an ignorant mind. The creation
of ignorance is false. Hence, even if the body seems to be active and doing
all kinds of actions it is still unreal, even as the imaginary snake in the
rope is for ever unreal.

*vlm.32. Fancy forms the body and it is error that makes the unreal appear
as real; but the formation of fancy, and the fabrications of untruth,
cannot have any truth or reality in theM

*AB. pratItita: sann api paramArthata: asan | asatyenAjJAnAdinA kRtam
yasmAd dheto: ||



असद् अभ्युत्थितो देहो रज्ज्वाम् इव भुजंग-धी: ।

a-sat_abhyutthita:_deha:_rajjvAm iva bhujaMga-dhI: |

असत्याम् एव सत्याम् च करोत्य्_अपि जगत्-क्रियाम् ॥६।२९।३३॥

a-satyAm eva satyAm ca karoti_api jagat-kriyAm ||6|29|33||

.

अ.सत् अभ्युत्थितः देहः - *The not.So is the risen body.*

रज्ज्वाम्.इव भुजम्.ग-धीः - *And like a rope a snakish thot is,*

अ.सत्याम् एव सत्याम् च - *altho notSo, So also,*

करो* tyx ' *पि जगत्-क्रियाम् - *even while working the world's works.* -
33-

#sthA – to STAnd - #utthA {ut-[s]thA} – to STAnd Up or oUt - having
*#utthita* - *adj.-* upstanding, *risen* (from a seat); • elevated, *high*;
forstanding, come forth, produced, originated r*u_*mn.; striving, active;
happened, occuring; advancing, increasing; extended; lofty, eminent (said
of a pragAtha consisting of ten pAdas); utthita n. rising, arising —
y2.017.032 — #*abhyutthita* abhi utthita adj. risen; risen from the seat to
do any one (tam) honour; appeared, visible,; risen for doing anything,
making one's self ready for (tam); ready — #protthita pra.utthita adj. come
forth, sprouted; sprung from (comp.), issued. — #samutthita sam utthita
adj. risen up together, risen, raised (as dust), towering above (as a
peak), surging (as waves), gathered (as clouds); appeared, grown, sprung or
obtained or derived from (tasmAt or comp.); <dhanam daNa-samutthitam>,
"money derived from fines"); ready, prepared for (tasmin); one who
withstands all (opponents); cured, healed; swollen up. — y1.027.030 —
#svotthita sva.utthita adj. originating in or caused by one's self —

*sv.31-33*_*.. Hence, even if the body seems to be active and doing all
kinds of actions it is still unreal, even as the imaginary snake in the
rope is for ever unreal.

*vlm.33. The unreal body appearing as real, is like the appearance of a
snake in a rope; and so are all the affairs of the world quite untrue and
false, and appearing as true for the time being.

*The not.So is the risen body. *

*And like a rope a snakish thot is, altho notSo, So too, *

*even while working the world's works.*

-33.version2-

*The body,*

*which arises as something not-So,*

*is like the rope that rises at your thinking-of a snake:*

*it's both not-So and So,*

*and yet performs its worldly works.*

-33.version1-



जडेन, राम, क्रियते यन् न तत्-कृतम् उच्यते ।

jaDena, rAma, kriyate yat_na tat-kRtam ucyate |

कुर्वन्न्_अपि तदा देहो न कर्ता क्वचिद् एव हि ॥६।२९।३४॥

kurvan_api tadA deha:_na kartA kvacit_eva hi ||6|29|34||

.

*Raama**, whatever may be done*

*by a body that is inert*

*is not said to be "done" at all:*

*tho there's a body doing here,*

*indeed there's no doer anywhere*

*.*

jaDena*, Raama, *kriyate yat – *Raama**, what is done by the inert/stupid*


na tat kRtam ucyate – *that is not said to be "done"* —

kurvan api tadA deha: – *altho the body is doing here* —

na kartA kvacid eva hi – *there is in fact no doer here*.

*sv.34 What is done by an inert object is not done by it; tho appearing to
do, the body does nothing.

*vlm.34a. Whatever is done by an insensible being, is never accounted as
its action (or doing); hence all what is done by the senseless bodies (of
man), is not recounted as done by it. (But by the impulse of the actuating
mind). 34b. It is the will which is the active agent of its actions, and
this being so, neither the inactive body nor the unchanging soul is the
actor of any action. (The soul being the witness of the bodily actions done
by the impelling mind. gloss).



निरीहो हि जडो देहो न_आत्मनो ऽस्य.अभिवाञ्चितम् ।

nirIha:_hi jaDa:_deha:_na_Atmana:_asya.abhivAJcitam |

कर्ता न कश्चिद् एव_अतो द्रष्टा केवलम् अस्य स: ॥६।२९।३५॥

kartA na ka:cit_eva_ata:_draSTA kevalam asya sa: ||6|29|35||

.

*the body is an inert thing without activity or wish*

*and*

*there is no desire in the body itself*

*hence*

*there is no Doer there, only a perceiving Seer*

*.*

*vlm.35. The inert body being without any effort, is never the doer of any
act, which is desired by its presiding soul; it is only a viewer of the
soul, which witnesses it also. (The body is attendant or dependant to the
soul, as the other is a resident in it, they are both devoid of action, and
unstained by those done by the will of the mind).

*sv.35 The inert body does not entertain any desire (to motivate its
actions) and the self (which is the infinite consciousness) has no such
desire either; hence there is in truth no doer of action but only the
witnessing intelligence.

* निरीह-ः हि जड-ः देह-ः – The body, being without activity/wish = न आत्मनः
अस्य अभिवाञ्छित-म् – there is no desire in this Self = कर्ता न कश्चिद् एव
अतः – and hence there is no Doer whatever = द्रष्टा केवलम् अस्य सः – it is
entirely the Perceiver/Seer of it



यथा दीपो_निवात.स्थ: स्वात्मन्य्_एव_अवतिष्ठते ।

yathA dIpa:_nivAta.stha: svAtmani_eva_avatiSThate |

साक्षिवत् सर्व.भावेषु तथा तिष्ठेज्_जगत्-स्थितौ ॥६।२९।३६॥

sAkSivat sarva.bhAveSu tathA tiSThet_jagat-sthitau ||6|29|36||

.

*like a lamp sheltered from the wind,*

*it is found within your own self,*

*the Witness of all that becomes*

*happening in the Waking.state*

*.*

yathA dIpo nivAta.stha: – *like a lamp set out-of the wind* — svAtmani eva
avatiSThate – *in its ownSelf it is situate — *sAkSivat sarva.bhAveSu – *as
the Witness of all becomings —* tathA tiSThet jagat-sthitau – *thus it is
situate in the world-state *—

*vlm.36. As the lamp burns unshaken and with its unflickering flame, in the
breathless air and in itself only; so doth the silent and steady soul dwell
as a witness, in all things and of all acts existing and going on in the
world. (So doth the human soul abide and inflame itself in the body, unless
it is shaken and moved by the airy mind).

*sv.36-38 Even as a lamp in a windless place shines spontaneously and
naturally, being a lamp, thus should one remain the self in all conditions.
Even as the sun, resting always in himself and in his own essential nature
constantly engages himself in the affairs of the day, you too, resting in
your own self engage yourself in the affairs of the state.

* yathA dIpo nivAta.stha: – *like a lamp set out-of the wind* — svAtmani
eva avatiSThate – *in its ownSelf it is situate — *sAkSivat sarva.bhAveSu – *as
the Witness of all becomings —* tathA tiSThet jagat-sthitau – *thus it is
situate in the world-state *—



यथा दिवस-कर्माणि भास्कर: ख.स्था_एव सन् ।

yathA divasa-karmANi bhAskara: kha.sthA_eva san |

करोत्य्_एवम् इमाम्, राम, कुरु पार्थिव-सम्स्थितिम् ॥६।२९।३७॥

karoti_evam imAm, rAma, kuru pArthiva-samsthitim ||6|29|37||

.

yathA divasa-karmANi bhAskara: kha.stha_eva san karoti_evam imAm rAma kuru
pArthiva-samsthitim

.

*vlm.37. As the celestial and luminous orb of the day, regulates the daily
works of the living world from his seat on high, so do you, O Ráma,
administer the affairs of thy state from thy elevated seat on the royal
throne.

*sv.36-38 Even as a lamp in a windless place shines spontaneously and
naturally, being a lamp, thus should one remain the self in all conditions.
Even as the sun, resting always in himself and in his own essential nature
constantly engages himself in the affairs of the day, you too, resting in
your own self engage yourself in the affairs of the state.



अस्मिन्न्_असन्मये देह.गृहे शून्ये समुत्थिते ।

asmin_asat.maye deha.gRhe zUnye samutthite |

सत्ताम् उपगते मिथ्या-बाल-कल्पित-यक्ष=वत् ॥६।२९।३८॥

sattAm upagate mithyA-bAla-kalpita-yakSa=vat ||6|29|38||

.

asmin.n.a.sanmaye – *in this unreal formation - *

deha.gRhe zUnye – *in the empty body-house - *

samutthite

sattAm upagate

mithyA-bAla-kalpita-yakSa=vat*_*..

**vlm.38. The knowledge of one's entity or egoism, in the unsubstantial
abode of his body, is like the sight of a spirit by boys in the empty space
of a house or in empty air. *(The substantiality of the unsubstantial body,
is as false as the corporeality of an incorporeal spirit).

*sv.36-38 Even as a lamp in a windless place shines spontaneously and
naturally, being a lamp, thus should one remain the self in all conditions.
Even as the sun, resting always in himself and in his own essential nature
constantly engages himself in the affairs of the day, you too, resting in
your own self engage yourself in the affairs of the state.



कुतो ऽपि_आगत्य निःसारः सर्व.सज्जन-वर्जितः ।

kuta:_api_Agatya ni:sAra: sarva.sajjana-varjita: |

अहम्कारः कु.वेतालः प्रविष्टश् चित्त-नामक: ॥६।२९।३९॥

ahamkAra: ku.vetAla: praviSTa:_citta-nAmaka: ||6|29|39||

.

*...*

*where has it come.from*

*?*

*insubstantial*

*devoid of all personality*

*the wicked zombie Egoity has* *entered as a sort of affection of Mind*

*...*

*vlm.39. Whence comes this unsubstantial egoism in the manner of an inane
ghost, and takes passession of the inner body under the name of the mind,
is what the learned are at a loss to explain.

* kuta: api Agatya -*_.. from where is it come? = *ni:sAra: - *insubstantial
= *sarva.sajjana-varjita: - *devoid of all personality = *ahamkAra:
ku-vetAla: – *the wicked zombie Egoity = *praviSTa: citta-nAmaka: - *entered
as a sort of affective mind... *



अस्य मा भृत्यताम् गच्छ त्वम् अहम्कार-दुर्मते ।

asya mA bhRtyatAm gaccha tvam ahamkAra-durmate |

अस्य भृत्यतया, राम, निरय: प्राप्यते फलम् ॥६।२९।४०॥

asya bhRtyatayA, rAma, niraya: prApyate phalam ||6|29|40||

.

asya mA bhRtyatAm gaccha tvam – *of this **you should not enter the service
= *

ahamkAra-durmate *- in/when the ill.thinking "I"dentity + *asya bhRtya.tayA
- *by/with its service* *, Raama, - *niraya*.dying/hell-*: prApyate phalam
– *leaving the body gets a reward*

.

*vlm.40. Never enslave sourself, O wise Ráma! to this spectre of your
egoism, which like the ignis fatuus [a light that sometimes appears in the
night over marshy ground and is often attributable to the combustion of gas
from decomposed organic matter; cp. with YV's Submarine fire.] leads you
with limbo lake or bog of hell.

*sv.39-42 Once the deluded notion that this false body is a reality has
arisen, then like a ghost imagined by a little boy, there arises the goblin
of egosense or the mind. This false mind or egosense then roars aloud in
such a way that even great men, frightened by it, withdraw themselves in
deep meditation.

#*niraya -m.- *(either fr. nis
<https://www.sanskritdictionary.com/?q=nis&iencoding=iast&lang=sans>*-*+ i
<https://www.sanskritdictionary.com/?q=i&iencoding=iast&lang=sans>*-*=
egression, sc. from earthly life, or fr. nir
<https://www.sanskritdictionary.com/?q=nir&iencoding=iast&lang=sans>*-*+ aya
<https://www.sanskritdictionary.com/?q=aya&iencoding=iast&lang=sans>*-*"without
happiness") niraya
<https://www.sanskritdictionary.com/?q=niraya&iencoding=iast&lang=sans>*-* or
Hell (personified as a child of fear and death +

*** asya mA bhRtyatAm gaccha tvam – *of this **you should not enter the
service = *ahamkAra-durmate *- in/when the ill.thinking "I"dentity + *asya
bhRtya.tayA - *by/with its service* *, Raama, - *niraya*.dying/hell-*:
prApyate phalam – *leaving the body gets a reward*



स्व.संकल्प-विलासेन देह.गेहे दुराकृति: ।

sva.saMkalpa-vilAsena deha.gehe durAkRti: |

उन्मत्त-चित्त-वेताल: परिवल्गति लीलया ॥६।२९।४१॥

unmatta-citta-vetAla: parivalgati lIlayA ||6|29|41||

.

*t**he sport of its own conceptions,*

*in the body-house,*

*that miserable formation the Affection*

*is a drunken Zombie cavorting as it plays*

*.*

*by/with* sva*-.Urself-*saMkalpa.*Concept-*vilAsa.*play/diversion-*ena

*in/when the *deha.*body*.geha.*house-*e

durAkRti*.misshapen/deformed-*:

unmatta.*crazed*.citta.*Affective/mind*-.vetAla.*Zombie*.:

parivalgati.*dance.about-* lIlayA.*playfully-*

*.*

*vlm.p.41 The mad and giddy mind, with its capricious desires and whims,
plays its foolish pranks in its home in the body like a hideous demon
dancing in a dreary desert.



शून्यम् देह.गृहम् प्राप्य चित्त-यक्षेण तत् कृतम् ।

zUnyam deha.gRham prApya citta-yakSeNa tat kRtam |

भीता* येन महान्तो ऽपि समाधि-नियता: स्थिता: ॥६।२९।४२॥

bhItA* yena mahAnta:_api samAdhi-niyatA: sthitA: ||6|29|42||

.

zUnyam deha.gRham prApya citta-yakSeNa tat kRtam bhItA yena mahAnto'pi
samAdhi-niyatA: sthitA:

.

*vlm.42. The demoniac mind having made its way, into the hollow heart of
the human body; plays its fantastic parts in so odd a manner, that wise men
shut[ space added] their eyes against the sight, and sit in their silent
contemplation of the secluded soul. (It is good to fly from the fields,
where fools make a prominent figure).

*sv.39-42 Once the deluded notion that this false body is a reality has
arisen, then like a ghost imagined by a little boy, there arises the goblin
of egosense or the mind. This false mind or egosense then roars aloud in
such a way that even great men, frightened by it, withdraw themselves in
deep meditation.



चित्त-वेतालम् उद्वास्य स्व.शरीरक-मन्दिरात् ।

citta-vetAlam udvAsya sva.zarIraka-mandirAt |

संसार-शून्य-नगरे न बिभेति कदाचन ॥६।२९।४३॥

saMsAra-zUnya-nagare na bibheti kadAcana ||6|29|43||

.

citta-vetAlam udvAsya sva.zarIraka-mandirAt saMsAra-zUnya-nagare na bibheti
kadAcana

*.*

चित्त-वेतालम् उद्वास्य - *The vetAla.Zombie being expelled* =

स्व-शरीरक-मन्दिरात् - *from Own-Embodiment Temple*

संसार-शून्य-नगरे - *in the empty samsAra City *

न विभेति कदाचन -* one does not fear, whenever. *

*sv.43 He who however lays the ghost known as the mind (or egosense) in the
body, dwells without fear in the void known as the world.

*vlm.43. After the demon of the mind, is driven out of the abode of the
body, there is no more any fear for any one to dwell in it in peace; as no
body is afraid of living in a deserted and desolate city.

there was a Zombie

living in samsAra City,

hiding-out in Own-Embodiment Temple.

Even when it's quiet he can't scare me.

(I had him evicted).

*When the VetAla Zombie is evicted from the temple of*

*the body, in empty samsAra City, there's no fear, at.all. *



चित्त-भूत.अभिभूते ऽस्मिन् ये शरीर-गृहे रताः ।

citta-bhUta.abhibhUte_asmin ye zarIra-gRhe ratA: |

चित्रम् अद्य_अपि ते कस्माद् घटिता* आत्मवत्-स्थिताः ॥६।२९।४४॥

citram adya_api te kasmAt_ghaTitA* Atmavat-sthitA: ||6|29|44||

.

citta-bhUta.abhibhUte asmin_ye zarIra-gRhe ratA: -

citram adya api - *it is strange even now* -

te kasmAt_ghaTitA: Atma.vat-sthitA:

.

*vlm.44. It is astonishing that men should place any reliance in their
bodies, and consider them as their own, when they have had thousands of
such bodies in their repeated births before, and when they were invariably
infested by the demon of the mind.

*sv.44-47 It is strange that even now people live considering the self to
be the body created by the illusory ghost known as the mind...

#ghaT – to be busy - *#ghaTita - **mfn.*- planned, devised, attempted W.;
happened, occurred W.; connected with, involving (ifc.) Jai*m *i, 1, 5
Sch.; shut Hcar. v, 96; produced, effected by, made, made of (in comp.)*_*
paJcat.&c.

#bhU - #abhibhU - be against, surpass, overcome, oppress, harass,
humiliate; turn to, approach or present with (instr.). •-• *#abhibhUta - *
citta-bhUt*a.a*bhibhUta – overcome by affected beings, y6029.044.



ग्रस्ते चित्त-पिशाचेन देह-सद्मनि ये मृता: ।

graste citta-pizAcena deha-sadmani ye mRtA: |

पिशाचस्य_इव या बुद्धिर् न_अपिशाचस्य, राघव ॥६।२९।४५॥

pizAcasya_iva yA buddhi:_na_a-pizAcasya, rAghava ||6|29|45||

.

graste citta-pizAcena - *devoured by the pizAca.Monster, Affective Mind,* -

deha-sadmani - *in his body-palace,* -

ye mRtA: - *those who have died* -

pizAcasya iva yA buddhi: – whose Intellect is like the cannibal's -

na a-pizAcasya – not unlike the cannibal's…

rAghava – o *child of the raghu.s. *

*vlm.45. They that die in the grasp and under the clutches of the cannibal
of the mind, have their minds like those of the pisácha cannibals in their
future births, and never of any other kind of being. (The will ever
accompanies a man, in all his future states).

*sv.They who die while they are yet in the grip of the ghost known as the
mind, their intelligence is ignorance! He who trusts in the house haunted
by the ghost known as mind and lives in it is a goblin and he is indeed
deluded, for that house (the body) is impermanent and unstable.



अहम्कार=बृहद्.यक्ष.गृहे दग्ध-शरीरके ।

ahamkAra=bRhat.yakSa.gRhe dagdha-zarIrake |

विहरन् न_आस्थया, साधो, न तु वै तत् किल स्थिरम् ॥६।२९।४६॥

viharan na_AsthayA, sAdho, na tu vai tat kila sthiram ||6|29|46||

.

ahamkAra=bRhat-yakSa.gRhe – *in the prison of the *yakSha.*Daemon
"I"dentity = *

dagdha-zarIrake – *when the embodiment burns.out + *

viharan.n*_*AsthayA / viharan na*_*AsthayA / viharan nA AsthayA – *x, = *

*sAdhu, = *

na tu vai ta*t k*ila sthiram

*vlm.46. The body which is taken possession of by the demon of egoism, is
being consumed by the burning fires of the triple afflictions; occurring
from local, natural and accidental evils, and is not to be relied upon as a
safe and lasting abode of any body.

*sv.44-47 It is strange that even now people live considering the self to
be the body created by the illusory ghost known as the mind. They who die
while they are yet in the grip of the ghost known as the mind, their
intelligence is ignorance! He who trusts in the house haunted by the ghost
known as mind and lives in it is a goblin and he is indeed deluded, for
that house (the body) is impermanent and unstable. Hence, O Rama, give up
this subservience to the ghost known as egosense and rest in the self
without bestowing a second thot on the egosense.

*VA. they who stay in the house of the body, consumed/tormented by

great yaksha of ego, rely upon unsteady (thing).

*AS: A person (nA) who continues to move about (viharat) with attachment
(AsthayA) in the yakSa-house of ego even when the body is burnt up, O good
man (sAdho) that is not really (a) stable (situation). The word
viharannAsthayA breaks as viharan nA AsthayA*_*


अहम्कार.अनुचारताम् त्यक्त्वा विततया धिया ।

ahamkAra.anucAratAm tyaktvA vitatayA dhiyA |

अहम्कार.अस्मृतिम् प्राप्य स्वात्मा एव_आश्व्_अवलम्ब्यताम् ॥६।२९।४७॥

ahamkAra.asmRtim prApya sva.AtmA_eva_Azu_avalambyatAm ||6|29|47||

.

ahamkAra.anucAratAm *- **the state pursuit of an** "I"dentity* =

tyaktvA vitatayA dhiyA *- abandoned totally in thought = *

ahamkAra.a.smRtim *- "I"dentity-unremembrance* =

prApya *- having.got = *

sva.AtmA *- own.self* =

eva_Azu *- very soon* =

avalambyatAm *- to dependency... *

*.*

अहंकार.अनुचारतां त्यक्त्वा – *having forsaken the pursuit of "I"dentity* =

विततया धिया – *with its extensive thot = *

अहम्कार.अस्मृतिं प्राप्य – *having got forgetfulness of "I"dentity* =

स्वात्मा एव आश्व्.अवलम्ब्यताम् – *holding-on only to your ownSelf...*

*vlm.47. Do you therefore desist to dance your attendance on, and follow
the dictates of your egoism (or selfishness). Be of an extended and
elevated mind, and by forgetting your egotism in your magnanimity, rely
only on the supreme spirit,

*sv.44-47*_*... Hence, O Rama, give up this subservience to the ghost known
as egosense and rest in the self without bestowing a second thot on the
egosense.

#tan - #vitan - *#**vitata - **adj.- *spread out, extended; diffused, drawn
(as a bow-string); bent (as a bow); covered, filled; prepared (as a road);
extensive, far-spreading, broad, wide; • #vitatam - any stringed instrument
(eg. a lute); • #vitatatva-m - extendedness, expansiveness, largeness. ••
#vitata*dhanvan* - *adj.-* one who has drawn a bow to its full stretch.

#lamb - *#avalamb* – ava>lamb #avalambate (ind. p. *#avalambya*,
#avalambet) to slip down, descend; (pr. p. P. #avalambat) to set (as the
sun); to catch hold of, cling to, depend upon (generally tam; but also
tasmin or tena), to hold up anything (to prevent its falling down); to
enter a state or condition (as #mAyAm, #mAnuSyatvam, #dhairyam, &c.); to
devote one's self to (tam); to incline towards, choose as a direction:
Caus. (ind. p. *#avalambya*) to hang up; to grasp (for support); ¶ avalamb
ava.lamb avalambate clings to, hangs from; avala*M*bate – depends, hangs,
depends-on, is contingent.on; ("as the kingdom depends on the king").



अहम्कार-पिशाचेन ग्रस्ता* ये निरय.एषिण: ।

ahamkAra-pizAcena grastA* ye niraya.eSiNa: |

तेषाम् मोह-मद.अन्धानाम् न मित्राणि न बान्धवा: ॥६।२९।४८॥

teSAm moha-mada.andhAnAm na mitrANi na bAndhavA: ||6|29|48||

.

ahamkAra-pizAcena – *by the pishAcha.Cannibal "I" = *

grastA ye nirayaiSiNa: teSAm moha-mada.andhAnAm na mitrANi na bAndhavA:

.

*vlm.48. Those hellish people that are seized and possessed by the devils
of Egotism, are blinded in their self-delusion and giddiness; and are
unbefriended by their fellows and friends, as they are unfriendly to others
in this world, (Egotism is explained in its double sense of selfishness and
pride, both of which are hated and shunned by men as they hate and shun
others).

*sv.48-52 They who are under the evil influence of the ghost known as
egosense are deluded and in fact they have neither friends nor relatives. A
deed done with the intelligence overpowered by the egosense is poisonous
and it yields the fruit of death. The fool who is devoid of wisdom and
courage and who is wedded to the egosense is already dead. He is like the
firewood ready to be consigned into the fire known as hell.



अहम्कार.उपहतया बुद्ध्या या क्रियते क्रिया ।

ahamkAra.upahatayA buddhyA yA kriyate kriyA |

विष-वल्लया_इव फलम् तस्या: स्यान् मरण.आत्मकम् ॥६।२९।४९॥

viSa-vallayA_iva phalam tasyA: syAt_maraNa.Atmakam ||6|29|49||

.

ahamkAra.upahatayA buddhyA yA kriyate kriyA viSa-vallayA iva phalam tasyA:
syAn maraNa.Atmakam

.

*vlm.49. Whatever action is done by one bewitched by egoism in his mind,
the same grows up as a poisonous plant, and produces the fatal fruit of
death, (The fruits are mutual quarrels, enmity and the like).

*sv.48-52 They who are under the evil influence of the ghost known as
egosense are deluded and in fact they have neither friends nor relatives. A
deed done with the intelligence overpowered by the egosense is poisonous
and it yields the fruit of death. The fool who is devoid of wisdom and
courage and who is wedded to the egosense is already dead. He is like the
firewood ready to be consigned into the fire known as hell.



विवेक-धैर्य-हीनेन स्व.अहंकार-महोत्सव: ।

viveka-dhairya-hInena sva.ahaMkAra-mahotsava: |

मूर्खेण_आलम्बितो येन नष्टम् एव_आशु विद्धि तम् ॥६।२९।५०॥

mUrkheNa_Alambita:_yena naSTam eva_Azu viddhi tam ||6|29|50||

.

viveka-dhairya-hInena sva.ahamkAra.mahA.utsava: mUrkheNa Alambita: yena
naSTam eva Azu viddhi tam

.

*vlm.50. The ignorant man that is elated by his egoistic pride, is lost
both to his reason and patience; and one who is attached to the former by
his neglect of the latter, is to be known as approaching fast to his
perdition. (Pride goes before destruction).

*sv.48-52 They who are under the evil influence of the ghost known as
egosense are deluded and in fact they have neither friends nor relatives. A
deed done with the intelligence overpowered by the egosense is poisonous
and it yields the fruit of death. The fool who is devoid of wisdom and
courage and who is wedded to the egosense is already dead. He is like the
firewood ready to be consigned into the fire known as hell.



अहम्कार-पिशाचेन वराका* ये वशी-कृता: ।

ahamkAra-pizAcena varAkA* ye vazI-kRtA: |

त* एते नरक.अग्नीनाम्, राघव,_इन्धनताम् गता: ॥६।२९।५१॥

ta* ete naraka.agnInAm, rAghava,_indhanatAm gatA: ||6|29|51||

.

*those wretches who're under control of the Monster of "I"dentity*

*go to the Naraka.Manhell, Raaghava, as kindling for the Fire*

*.*

#vR - #*varAka‑* - wretched, low, miserable, pitiable (mostly said of
persons) *KSS.&c. • vile, impure (as money) KSS.

*vlm.51. The simpletons that are seized by the devil of Egoism, is made as
fuel to the fire of hell, (where he is doomed to burnm with ceaseless
torment).

* ahamkAra-pizAcena – *by the Monster of "I"dentity ‑ *varAkA ye vazI-kRtA:
- *wretches who are controlled - *te ete narak*a.a*gnInAm – *they all to
the *naraka fires* - rAghava – *o scion of *raghu* - indhanatAm gatA: – *gone
to the conflagration -*



अहम्कार-रोगो यस्य परिस्फुर्जति कोटरे ।

ahamkAra-roga:_yasya pari.sphurjati koTare |

स्वदेह-पादपो ऽधीरैर् अचिरेण निपात्यते ॥६।२९।५२॥

svadeha-pAdapa:_adhIrai:_a-cireNa ni.pAtyate ||6|29|52||

.

ahamkAra-roga: yasya parisphurjati koTare svadeha-pAdapa: adhIrai: acireNa
nipAtyate

.

#parisphurj

*vlm.52. When the snake of Egoism hisses hard in the hollow heart of the
tree of the body, it is sure to be cut down by the inexorable hand of
death, who fells the noxious tree like a wood cutter to the ground.

*sv.48-52 They who are under the evil influence of the ghost known as
egosense are deluded and in fact they have neither friends nor relatives. A
deed done with the intelligence overpowered by the egosense is poisonous
and it yields the fruit of death. The fool who is devoid of wisdom and
courage and who is wedded to the egosense is already dead. He is like the
firewood ready to be consigned into the fire known as hell.

*VA. body-tree with hissing ego-snake in heart-cave, will soon fall

down because of its foolishness (adhIrair - ?)

*AS: The word nipAtyate means is caused to fall. adhIra is the opposite of
dhIra and means one who is not patient or strong. One who has the ego snake
slithering about in the hollow of the body tree, such weaklings (adhIra)
cause the tree to fall soon.
The AB commentary rightly observes that the plural adhIrai: needs a
justification since the rest of the sentence is in singular. He suggests
that since all such weaklings are similar, a singular form is used!
He could also have declared it ArSa(:))


अहम्कार-पिशाचो ऽस्मिन् देहे तिष्ठतु यातु वा ।

ahamkAra-pizAca:_asmin dehe tiSThatu yAtu vA |

त्वम् एनम् आलोकय मा मनसा महताम् वर ॥६।२९।५३॥

tvam enam Alokaya mA manasA mahatAm vara ||6|29|53||

.

ahamkAra-pizAca: asmin dehe tiSThatu yAtu vA tvam enam Alokaya mA manasA
mahatAm vara

.

*vlm.53. O Ráma! that are the greatest among the great, never look at the
demon of egoism, whether it may reside in your body or not; because the
very look of it, is sure to delude any one.

*sv.53 Let this ghost known as egosense rest in or depart from the body. Do
not let your mind even look at it, O Rama!



अवधूतो ह्य्_अवज्ञातश् चेतसा_एव तिरस्कृत: ।

avadhUta:_hi_avajJAta:_cetasA_eva tiras.kRta: |

अहम्कार-पिशाचस्_ते न_इह किम्चित् करिष्यति ॥६।२९।५४॥

ahamkAra-pizAca:_te na_iha kimcit kariSyati ||6|29|54||

.

avadhUta*.xx-*: hi.*for/since -* avajJAta*.xx-*:

ceta*.xx-*sA eva.*very/only *- tiraskRta*.xx-*: =

ahamkAra*.xx-*pizAca*.xx-*: te.*they.**you-*

na iha kimcit kariSyati*.xx-*

.

**shaken loose, ignored by the chetas.Affectivity *

*अहंकार**-**पिशाचः**_**ते* *न**.**इह* *किम्चित्* *करिष्यति** - *

*the pishAcha.Cannibal "I"-dentity will do nothing to you here anyhow. - *

*shaken.loose and ignored by the Affective Consciousness *

*the pishAcha.Cannibal "I"-dentity *

*cannot consume you here or anyhow*

*. *

*vlm.54. If you disregard, deride or drive away the demon of egoism, from
the recess of your mind, there is no damage or danger, that it can ever
bring upon you in any wise.

*sv.54 When the egosense is stripped of its coverings, ignored and
abandoned by the awakened intelligence, it is incapable of doing you any
harm. The self is infinite consciousness.

*shaken loose, ignored by the chetas.Affectivity अहंकार-पिशाचः_ते न.इह
किम्चित् करिष्यति - the pishAcha.Cannibal "I"-dentity will do nothing to
you here anyhow. - अवधूतः हि.अवज्ञातः_चेतसा.एव तिरस्.कृतः - *shaken loose,
ignored by the chetas.Affectivity अहंकार-पिशाचः_ते न.इह किम्चित् करिष्यति -
the pishAcha.Cannibal "I"-dentity will do nothing to you here anyhow. -

##dhU - #>avadhU - *#**avadhUta - mfn.-* shaken off (as evil spirits)*_*VS.;
removed, shaken away_BhP.&c.; • expelled, excludet_MBh.&c.; • neglected,
rejectet_daS.&c.; • agitated (especially as plants or the dust by the
wind), fannet_MBh.&c.; • one who has shaken, off from himself worldly
feeling and obligation, a philosopher (#brahmavid#)*_*BhP._rAjat.

##jJA - #>avajJA - *#avajJAta - **mfn.-*despised, disrespected • given (as
alms) with contempt. Bhag. xvI, 22.

##kR - #kRta - *#tiraskRta - **mfn.-*concealed R.Amar.bhaTT.; eclipsed W. •
excelled Pan5cat. • censured, reviled, despised.



देह.आलये स्फुरत्य्_अस्मिन्, राम, चित्त-पिशाचके ।

deha.Alaye sphurati_asmin, rAma, citta-pizAcake |

अस्य_अनन्त-विलासस्य किम् इव_आगतम् आत्मन: ॥६।२९।५५॥

asya_ananta-vilAsasya kim iva_Agatam Atmana: ||6|29|55||

.

*Raama, when*

*the chitta.Affective-Demon comes to haunt this Body.house,*

*just how can it affect the Self in its awful unending play*

*?*

deha.*body*.Alaya.*region/abode-*.e sphurati.*springing.up*/*projecting-*
asmin.*here/in.this* , - *Raama*, - citta.*Affective/mind*-
*pishAcha.Cannibal-*ka.*ling-*e = asya.*v.this-* ananta.*boundless/infinite*
-vilAsa.*play/diversion-*.sya kim.*??-* iva.*like/as.if *– Agata.
*has.come.to/gone.from*.m Atmana:.*@self-*

*राम चित्त-पिशाचके – rAma, when the chitt*a.A*ffective-Demon — देह.आलये
स्फुरति अस्मिन् – appears in this body-house — अस्य अनन्त-विलासस्य – just
how can it reach the soul — किम् इव आगतम् आत्मनः – with its endless play?

*vlm.55. Ráma! what tho the demon of Egoism, may play all its freaks in its
abode of the body, it can in noway affect the soul which is quite aloof of
it. (Egoism contaminates the mind, and cannot touch the soul that contemns
it)·

*sv.55 Even if the egosense dwells in this body, how is the self affected?

* deha.*body*.Alaya.*region/abode-*.e sphurati.*springing.up*/*projecting-*
asmin.*here/in.this* , - *Raama*, - citta.*Affective/mind*-
*pishAcha.Cannibal-*ka.*ling-*e = asya.*v.this-* ananta.*boundless/infinite*
-vilAsa.*play/diversion-*.sya kim.*??-* iva.*like/as.if *– Agata.
*has.come.to/gone.from*.m Atmana:.*@self-*

*राम चित्त-पिशाचके – rAma, when the chitt*a.A*ffective-Demon — देह.आलये
स्फुरति अस्मिन् – appears in this body-house — अस्य अनन्त-विलासस्य – just
how can it reach the soul — किम् इव आगतम् आत्मनः – with its endless play?



चित्त-यक्ष.अभिभूतानाम् या: पुंसाम् विततापद: ।

citta-yakSa.abhibhUtAnAm yA: puMsAm vitatApada: |

शक्यन्ते परिसंख्यातुम् न ता* वर्ष-शतैर्_अपि ॥६।२९।५६॥

zakyante pari.saMkhyAtum na tA* varSa-zatai:_api ||6|29|56||

.

citta-yakS*a.a*bhibhUtAnAm – *as.for those who are subdued by the affective
yakSha.Demons*

yA: pu*M*sAm vitatApada: - *who extend trouble to humans *

zakyante parisaMkhyAtum – *they are able to enumerate *

na tA: varSa-zatai: api – *not even after centuries *

*vlm.56. Egoism brings a great many evils, upon them that have their minds
vitiated by its influence, and it requires hundreads of years, to count and
recount their baneful effects.

*sv.56 O Rama, it is impossible to catalogue the calamities that visit one
who is under the influence of the mind.

##bhU - #bhUta - > #*abhibhUta- -* surpassed, defeated, subdued, humbled •
overcome, aggrieved, injured. •-• Comp. #*zokA*bhibhUta - overcome by
grief. •• citta-bhUt*a.a*bhibhUta - overcome by affected beings, y6029.044.



हा हा मृ तो ऽस्मि दग्धो ऽस्मि_इत्य्_एता* वै दु:ख-वृत्तय: ।

hA hA mRta:_asmi dagdha:_asmi_iti etA* vai du:kha-vRttaya: |

अहम्कार-पिशाचस्य शक्तयो ऽन्यस्य न_अनघ ॥६।२९।५७॥

ahamkAra-pizAcasya zaktaya:_anyasya na_anagha ||6|29|57||

.

"hA hA mRta: asmi dagdha: asmi" iti – "*O O I'm dead, I'm burned!*" —

etA: vai du:kha-vRttaya: – *these very waves of misery* —

ahamkAra-pizAcasya zaktaya: – *are the powers of the demon of Egoity* —

anyasya *na_*anagha – *and not another's, dear boy*

*. *

*vlm.57. Know Ráma, that it is the despotic power of egoism, that makes men
to grown under its thraldom, and incessantly uttering the piteous
exclamations, "Oh! we are dying and burning and such other bitter cries."

*sv.57 All this weeping and wailing 'Alas, I am dead', 'Alas, I am burning'
that one hears in this world — all this is nothing more than the play of
the egosense.



सर्वगो ऽपि यथा_आकाश: सम्बन्धो न_इह केनचित् ।

sarvaga:_api yathAkAza: sambandha:_na_iha kenacit |

सर्वगो ऽपि तथैव_आत्मा न_अहम्कारेण संगत: ॥६।२९।५८॥

sarvaga:_api tathaiva_AtmA na_ahamkAreNa saMgata: ||6|29|58||

.

sarvaga: api – *tho all.encompassing/ubiquitous-* yathA AkAza: – *as
AkAsha.Space* -

sambandha*.connexion-*: na*_*iha kena_cit – *not a connexion here with
anything* -

sarvaga: api tathA-eva AtmA – *all-encompassing thus too is the Self* -

na ahamkAreNa saMgata: – *not conjunct with ahamkAra "I"dentity. *

*vlm.58. The soul is ubiquitous and free to rove every where, without its
having any connection with the ego of any body; just as the unbiquity of
the all pervading sky, is unconnected with every thing in the world.

*sv.58 However, even as the all-pervading space is not polluted by
anything, the self which is omnipresent is not affected by the egosense.

#sambandha



यत् करोति यद्_आदत्ते देह-यन्त्रम् इदम् चलम् ।

yat karoti yat_Adatte deha-yantram idam calam |

वात-रज्जु-युतम् राम तद् अहम्कार-चेष्टितम् ॥६।२९।५९॥

vAta-rajju-yutam, rAma, tat_ahamkAra-ceSTitam ||6|29|59||

.

yat karoti yad Adatte deha-yantram idam calam vAta-rajju-yutam

*Raama**, = *tad ahamkAra-ceSTitam

.

*vlm.59. Whatever is done or taken in by the body, in its connection with
the airy thread of life; know Rama, all this to be the doing of egoism,
which empties and impels the body to all its various actions.

*sv.59 Whatever a man does with the body is really done by the ego-sense
with the help of the reins known as inhalation and exhalation.



वृक्ष.उत्पत्तौ यथा हेतुर् अकर्तृ_अपि किल_अम्बरम् ।

vRkSa.utpattau yathA hetu:_a-kartR_api kila_ambaram |

आत्म-संस्थस् तथा_इह_आत्मा चित्त-चेष्टासु कारणम् ॥६।२९।६०॥

Atma-saMstha:_tathA_iha_AtmA citta-ceSTAsu kAraNam ||6|29|60||

.

vRkSa.utpattau yathA hetu: – *as in tree-growth the Hetu Cause* -

akartR api kila ambaram – *tho a nonDoer is yet the spacious sky* – ambara
is here used in its sense of boundless room, rather than the material sky,
which has a kartA.Doer in the course of the seasons, &c.

Atma-saMstha: tathA iha AtmA – *thus here established in oneSelf is the
Self* -

citta-ceSTAsu kAraNam - *the kArana Effective cause is in Affective
chitta.activities. *

*vlm.60. Know thus quiescent soul impels also, to be the cause of all the
exertions of the mind or mental operations, as the inactive vacUm is the
material cause of the growth of trees. (i.e. the circumambiant air affords
room for the expansion of the plant).



आत्म-संनिधि-मात्रेण स्फुरत्य्_आत्त-वपुर् मन: ।

Atma-saMnidhi-mAtreNa sphurati_Atta-vapu:_mana: |

दीप-संनिधि-मात्रेण कुड्य-रूपम् इव_अमलम् ॥६।२९।६१॥

dIpa-saMnidhi-mAtreNa kuDya-rUpam iva_amalam ||6|29|61||

.

*only because-of of the presence of the Self does Manas Mind appear as the
perceived/attained body. Only because-of the presence of a lamp is a room's
wall clearly seen*

*. *

Atma-saMnidhi-mAtreNa *- thru self measured into presence = *

sphurati Atta-vapu: mana: *- Mind manifests = *

dIpa-saMnidhi-mAtreNa kuDya-rUpam iva*_*amalam

.

*AB. … Atta-vapur labdha-sattAkam kalpita.sthUla-deham ca ||6|29|

*vlm.61. It is owing to the presence of the soul, that the mind developes
itself in the form of the body and all its members; as it is the presence
of the light, that makes the room display its contained objects to sight.
(The soul is the light of the mind-nous, the container of infinite ideas).

*sv.60-64 The self is indirectly regarded as the cause of all this, even as
space is indirectly responsible for the growth of plants inasmuch as it
(the space) does not prevent the plant from extending into space. Even as a
lamp is considered responsible for the vision of an object, the self is
regarded as responsible for the actions of the body, mind, etc., which
function in the light of the self. Otherwise, there is no connection
whatsoever between the inert body and the conscious self. It is only
because of the energy of the self (prANa) which is constantly vibrating,
creating agitation everywhere, that the mind is confused with the self.



अपि विश्लिष्टयो* राम नित्यम् एव_आत्म-चित्तयो: ।

api vizliSTaya:_rAma nityam eva_Atma-cittayo: |

द्याव्_आपृथिव्योर् इव क: सम्बन्ध: प्रकट.अन्धयो: ॥६।२९।६२॥

dyau_A.pRthivyo:_iva ka: sambandha: prakaTa.andhayo: ||6|29|62||

.

api vizliSTaya:*, Raama, *

nityam eva Atma-cittayo:

dyA*u_*A-pRthivyo: iva *- as.if between heaven and earth = *

ka: sambandha: prakaT*a.a*ndhayo: *- what is the relation between
illumination and blind darkness? = *

*vlm.62. Think now Ráma, on the relation between the ever unconnected soul
and mind, to resemble the irrelation subsisting between the dis-connected
earth and sky, and betwixt light and darkness and betwixt the intellect and
gross bodies.

*sv.60-64 The self is indirectly regarded as the cause of all this, even as
space is indirectly responsible for the growth of plants inasmuch as it
(the space) does not prevent the plant from extending into space. Even as a
lamp is considered responsible for the vision of an object, the self is
regarded as responsible for the actions of the body, mind, etc., which
function in the light of the self. Otherwise, there is no connection
whatsoever between the inert body and the conscious self. It is only
because of the energy of the self (prANa) which is constantly vibrating,
creating agitation everywhere, that the mind is confused with the self.

#zliS - #vizliS - #*vizliSTa‑ *loosened Ragh. • disunited, disjoined,
separated *KSS.&c. • severed from one's party • dislocated (as limbs)
Sus3r. • #*vizliSTa*tara‑ - standing far apart.



चपल-स्पन्दन.इराभिर् आत्म-शक्तिभिर् आवृतम् ।

capala-spandana.irAbhi:_Atma-zaktibhi:_AvRtam |

चित्तम् आत्मा_इति मौर्ख्येण दृश्यते, रघुनन्दन ॥६।२९।६३॥

cittam AtmA_iti maurkhyeNa dRzyate, raghunandana ||6|29|63||

.

capala-spandana-irAbhi: - *w/ the transitory vibrant - *

Atma-zaktibhi: - *w/ the Self-Powers - *

AvRtam cittam *– whirled affected - *

AtmA *– the Self/Soul - *

iti maurkhyeNa *– so by folly - *

dRzyate *– it is seen, - *

raghunandana *– best of the raghu clan - *

#irA इरा - food, drink, refreshment, comfort, y6029.063

*vlm.63. Those that are ignorant of the soul, view the quiet mind as such,
after ita motion and fluctuation are stopped by the restraint of
respiration-Pránáyáma. (This is the doctrine of the sánkhya and Buddhist,
that view the becalmed and quiescent mind as the soul).

*AS: AB gives this word clearly!calat-spandanAni Irayanti =prerayanti iti
calatspandanerA: The form is instr. plural of the "A"ending word
calatspandanerA.

##*irA* - any drinkable fluid • a draught (especially of milk) RV. &c. •
food, refreshment • comfort, enjoyment AV.&c.



आत्मा प्रकाश-रूपो हि नित्य: सर्व.गतो विभु: ।

AtmA prakAza-rUpa:_hi nitya: sarva.gata:_vibhu: |

चित्तम् शठम् अहम्कारम् विद्धि हार्दम् बृहत्तम: ॥६।२९।६४॥

cittam zaTham ahamkAram viddhi hArdam bRhattama: ||6|29|64||

.

AtmA prakAza-rUpa: hi — *The soul is a luminous form,* -

nitya: sarva.gata: vibhu: — *constant, all going everywhere,* -

cittam zaTham ahamkAram viddhi hArdam bRhattama: —

.

*vlm.64. But the soul is self-luminous and ever lasting, omnipresent and
supereminent, while the mind is deceptive and egoism, It is situated in the
heart with too much of its pride and vanity.

*sv.60-64 The self is indirectly regarded as the cause of all this, even as
space is indirectly responsible for the growth of plants inasmuch as it
(the space) does not prevent the plant from extending into space. Even as a
lamp is considered responsible for the vision of an object, the self is
regarded as responsible for the actions of the body, mind, etc., which
function in the light of the self. Otherwise, there is no connection
whatsoever between the inert body and the conscious self. It is only
because of the energy of the self (prANa) which is constantly vibrating,
creating agitation everywhere, that the mind is confused with the self.

##zaTh – to hurt; to CHeaT; - #zaTha - adj.- false, deceitful, frauduIent,
malignant, wicked; - zaTha-: - a cheat, rogue (esp. a false husband or
lover, who pretends affection for one female while his heart is fixed on
another; one of the four classes into which husbands are divided); a, fool,
blockhead.

##bhU - #vibhu, #vibhU, #vibhvI विभु (-भू, - भ्वी f.) - adj.- Mighty;
supreme. • Able to, capable of (with inf.); • firm, self-controlled; • (In
Nyāya phil.) Eternal, existing everywhere, all-pervading; सर्व-मूर्त-द्रव्य-
संयोगित्वं विभुत्वम् • #vibhu: - भुः – Ether, Space. • A lord, ruler. •
#vibhU, #vibhvI - adj.- being everywhere, all-pervading; abundant,
plentiful; • (end-comp.) chief of or among; • #vibho - voc. - an honorific
title, "O your majesty". • vibhu#kratu - adj.- strong. heroic; • #vibhutA -
power, supremacy; #svayA vibhutayA vibhu: | evaMrUpA sthitA. y7213.042; •
#vibhutva - n.- being everywhere, omnipresence; omnipotence, sovereignty.



आत्मा_असि वस्तुतस् त्वम् हि सर्वज्ञो न मनो भृशम् ।

AtmA_asi vastuta:_tvam hi sarvajJa:_na mana:_bhRzam |

दूरे कुरु मनो.मोहम् किम् एतन् न_अभिसंगत: ॥६।२९।६५॥

dUre kuru mano.moham kim etat_na_abhi.saMgata: ||6|29|65||

.

AtmA.asi - *You are the Self, - *

vastu.ta: tvam hi - *because of your very reality** - *

sarva.jJa: - *you are **the All-knower** - *

na manas bhRzam - *and** not the busy Manas Mind* -

dUre kuru mano.moham - Send-away the *M*ind-delusion -

kim etan_*na_*abhisaM*gata*: -

*vlm.65. You are in reality the all-knowing soul, and not the ignorant and
deluded mind; therefore drive afar your delusive mind from the seat of the
soul, as they can never meet nor agree together.

*sv.65-67 You are the self, O Rama, not the mind. What have you to do with
the mind? Abandon this delusion. The goblin-mind residing in the body has
nothing to do with the self, yet it quietly assumes 'I am the self. This is
the cause of birth and death. This assumption robs you of courage. Give up
this ghost, O Rama, and remain firm.

#bhRz -#*bhRza* - *adj.-* (perhaps the original meaning may be "falling
heavily" cf. <bhraz>) - strong, powerful, frequent, abundant; •• beg.-comp.
and *#bhRzam* - *ind.-* strongly, excessively, very much*_*mn.; • harshly,
severely; • quickly, without hesitation*_*mbh.; • often, frequently*_*r.;
•-• #bh.-#*kopana* - *adj.-* extremely passionate, very wrathful. • #bhRza
*daNDa* - *adj.-* inflicting severe punishment on (tasmin).



पिशाचो ऽपि मनो राम शून्य-देह-गृहे स्थित: ।

pizAca:_api mano,_rAma, zUnya-deha-gRhe sthita: |

भावयत्य्_एष* दुष्ट.आत्मा मौनम्, उत्तम, संस्पृशन् ॥६।२९।६६॥

bhAvayati_eSa* duSTa.AtmA maunam, uttama, saMspRzan ||6|29|66||

.

pizAca: api manas*, Raama, *– The Mind, rAma, is also a PishAcha Cannibal -

zUnya-deha-gRhe sthita: – seated in the empty body-house. -

bhAvayati *eSa**duSTa.AtmA –

maunam uttama saMspRzan –

*AB. he uttama!

*vlm.66. Ráma! the mind has also like a demon, taken possession of the
empty house of the body, and has like an evil spirit, silenced and
overpowered upon the intangible soul in it.

*sv.65-67 You are the self, O Rama, not the mind. What have you to do with
the mind? Abandon this delusion. The goblin-mind residing in the body has
nothing to do with the self, yet it quietly assumes 'I am the self. This is
the cause of birth and death. This assumption robs you of courage. Give up
this ghost, O Rama, and remain firm.

pizAco’pi mano, rAma, zUnyadehagRhe sthita: |

bhAvayatyeSa*duSTAtmA maunamuttama saMspRzan ||6|29| 66

*VA. O Rama, the demon of the mind staying in the empty house of the
body_.. (second half does not make sense)

*AS: O excellent one (uttama) this evil thing (duSTAtmA) keeps mum (maunam
bhAvayati) (even tho it is )touching (the AtmA).
The idea is that the mind ignores the soul even tho it is next to it.


भव-प्रदम् अकल्पाणाम् धैर्य-सर्वस्व-हारिणम् ।

bhava-pradam a-kalpANAm dhairya-sarvasva-hAriNam |

मन: पिशाचम् उत्सृज्य यो ऽसि स* त्वम् स्थि ro भव ॥६।२९।६७॥

mana: pizAcam utsRjya ya:_asi sa* tvam sthira:_bhava ||6|29|67||

.

*when*

*Mind uproots the pishAcha.Cannibal*

*that gives unsuitable and uncontrolled experience,*

*stealing your stability-in-wholeness,*

*then*

*who you are, become that "you" decidedly*

*.*

mana: pizAcam utsRjya – the Mind having uprooted the Zombie —

bhava-prada-m – experience-bestowing —

a-kalpANAm – of unsuitable/uncontrolled things —

dhairya-sarvasva-hAriNam – firmness-whole-thief —

ya: asi – who you are —

sa tvam sthira: bhava – that "you" become firmly —

*vlm.67. Whatever thou art, remain but quiet in thyself, by driving away
the demon of thy mind from thee; because it robs thee of thy best treasure
of patience, and loads all kinds of evils upon thee. (i.e. the impatient
mind is the source of all evil).

*sv.65-67 You are the self, O Rama, not the mind. What have you to do with
the mind? Abandon this delusion. The goblin-mind residing in the body has
nothing to do with the self, yet it quietly assumes 'I am the self. This is
the cause of birth and death. This assumption robs you of courage. Give up
this ghost, O Rama, and remain firm.



चित्त-यक्ष-दृढ.आक्रान्तम् न शास्त्राणि न बान्धवा: ।

citta-yakSa-dRDha.AkrAntam na zAstrANi na bAndhavA: |

शक्नुवन्ति परित्रातुम् गुरवो न च मानवम् ॥६।२९।६८॥

zaknuvanti paritrAtum gurava:_na ca mAnavam ||6|29|68||

.

*one Affection.Daemon-firmly.overrun — *

*not the Shaastra nor Good.Company — *

*are able to protect/defend — *

*nor the Gurus nor any human — *

.

*vlm.68. The man that is seized by the voracious yaksha of his own mind,
has no change of his release from his grasp, either by the lessons of the
sástras or by the advice of his friends, relatives and preceptors.
(Greediness devours the greedy that desire to glut all things).

*sv.68 Neither scriptures nor relatives nor even the gurus or preceptors
can protect the man who is utterly overpowered by the ghost known as the
mind.

* citta-yakSa-dRDha.AkrAnta-m – *Affection-yakSa.Guard-thoroughly-overrun —
*na zAstrANi na bAndhavA: – *not the zAstras nor Company — *zaknuvanti
paritrAtum – *are able to protect/defend — *gurava: na ca mAnavam – *nor
the gurus a human... *



संशान्त=चित्त-वेतालम् गुरु-शास्त्र.अर्थ-बान्धवा: ।

saMzAnta=citta-vetAlam guru-zAstra.artha-bAndhavA: |

शक्नुवन्ति समुद्धर्तुम् स्वल्प-पङ्कान् मृगम् यथा ॥६।२९।६९॥

zaknuvanti samuddhartum svalpa-paGkAn_mRgam yathA ||6|29|69||

.

*but*

*when it's Quieted, this Zombie "Chitta", this Affective.Mind*

*–*

*a Teacher** o&r* *the import of this Shaastra o&r Good Company*

*are able to rescue it like a puppy from a puddle*

*.*

*vlm.69. The man who has appeased the demon of his mind, is capable of
being released from its clutches, by means of the dictates of sástras, and
the admonitions of his friends, as it is possible to liberate a deer from a
shallow quagmire.

*sv.69-74 On the other hand, if one has laid this ghost, the guru, the
scriptures and relatives can easily aid him, even as one can easily rescue
an animal from a mud-puddle...

* संशान्त=चित्त-वेतालम् - *once Quieted, this Zombie "Chitta", this
Affective.Mind–* गुरु-शास्त्र.अर्थ-बान्धवाः –* a Teacher** o&r* *the import
of this Shaastra o&r Good Company* = शक्नुवन्ति समुद्धर्तुम् *are able to
rescue/extricate =* स्वल्प-पङ्कात् मृगम् यथा *as* a deer from

a little mud – *like a puppy from a puddle.*



अस्मिञ_जगच्*छून्य-पुरे सर्वम् एव प्रदूषितम् ।

asmin_jagat*zUnya-pure sarvam eva pradUSitam |

देह-गेहम् प्रमत्तेन चित्त-यक्षेण वल्गता ॥६।२९।७०॥

deha-geham pramattena citta-yakSeNa valgatA ||6|29|70||

.

asmin jagat =zUnya-pure – In this world=empty-city –

sarvam eva pradUSitam - everything at.all is

deha-geham pramattena citta-yakSeNa valgatA -

asmin jagat‑zUnya-pure – In this ghost town, The World, - ‑

*vlm.70. All things that are seen to be stored in this vacant city, of the
vacuous world, are all of them polluted by the lickerishness of the mind,
licking at them from inside the house of its body.

*sv.69-74 On the other hand, if one has laid this ghost, the guru, the
scriptures and relatives can easily aid him, even as one can easily rescue
an animal from a mud-puddle. They who have laid this ghost are the good
people who render some service to this world. Hence, one should uplift
oneself from this ignorance, by laying this ghost known as egosense.

#pradUSita- - corrupted, spoilt, made worse MBh. R. Var. Sus3r. 1. – This
translation of YV detests the notion of "sin". Words derived from >duS are
translated with the sense of fault or imperfection rather than disobedience
(tho disobedience is of course a fault, just as This world is an empty
city, everywhere falling into ruin = praduSita pramatta yakSa valgatA =



चित्त-वेताल.वलिता समस्ता देह-खण्डजा ।

citta-vetAla.valitA samastA deha-khaNDajA |

इयम् जगद्.अरण्याणी शून्या कस्य न भीयते ॥६।२९।७१॥

iyam jagat.araNyANI zUnyA kasya na bhIyate ||6|29|71||

.

citta*.xx-*vetAla*.xx-*valita*.xx-*A *‑f.‑*

samasta*.xx-*A deha*.xx-*khaNDa*.xx-*jA*.xx-*

iyam jagat*.xx-*araNyaANI *– this world-forest - *

zUnyA *- empty - *

kasya na bhIyate *– of whom is there no fear? *

.

*vlm.71. Say who is not afraid in this dreary wilderness of the world,
which is infested in every corner of it by the demoniac mind. (The rapacity
of the ambitious, converts the fair creation to a scene of horror).

*sv.69-74 On the other hand, if one has laid this ghost, the guru, the
scriptures and relatives can easily aid him, even as one can easily rescue
an animal from a mud-puddle. They who have laid this ghost are the good
people who render some service to this world. Hence, one should uplift
oneself from this ignorance, by laying this ghost known as egosense.



जगन्.नगर्याम् अस्याम् तु शान्त=चित्त-पिशाचकम् ।

jagat-nagaryAm asyAm tu zAnta=citta-pizAcakam |

देह-गेहम् कतिपयै: सेव्यते सद्भिर् एव यत् ॥६।२९।७२॥

deha-geham katipayai: sevyate sadbhi:_eva yat ||6|29|72||

.

jagat-nagaryAm asyAm tu – *But here, in World City, *-

zAnta=citta-pizAcakam – *quieted is the affected Pishaacha.cannibal *-

deha-geham katipaya i: – *the body-house - by/with* *some - *

sevyate sadbhir eva yat –*is served by the wise, which … *

.

*vlm.72. There are some wise men in this city of the world, who enjoy the
abodes of their bodies in peace, having tranquilized the demon of their
minds in the*m *(A peaceful mind makes a peaceful abode).

*sv.69-74 On the other hand, if one has laid this ghost, the guru, the
scriptures and relatives can easily aid him, even as one can easily rescue
an animal from a mud-puddle. They who have laid this ghost are the good
people who render some service to this world. Hence, one should uplift
oneself from this ignorance, by laying this ghost known as egosense.

*VA. in this city of the world, it is to be served by some good

people whose demon of mind was subdued in house of the body.

*AS: Since (yat) in this world city, many good people (sat) who live in a
body house with mind demon quieted.
The verse finishes the previous. In 71, a question is raised:
How come this desolate world forest is not feared by everybody? (literally,
who would not be afraid of such a place).
The verse 72 answers that it is also a city with many good (body) houses
unaffected by mind demons.



इह संश्रूयते या या दिक्सा_एव, रघुनन्दन ।

iha saMzrUyate yA yA diksA_eva, raghunandana |

प्रमत्त-मोह-वेतालै: पूर्णा देह-श्मशनकै: ॥६।२९।७३॥

pramatta-moha-vetAlai: pUrNA deha-zmazanakai: ||6|29|73||

.

iha saMzrUyate yA yA diksA_eva raghunandana = pramatta-moha.vetAlai: pUrNA
deha-zmazanakai:

.

*vlm.73. Ráma! All the countries that we bear of in any part of the world,
are found to be full of senseless bodies, in which the giddy demon of
delusion are Raving (and Ranging) as the sepulchral grounds. (The bodies of
ignorant people, are as sepulchres of dead bodies, gloss).

*sv.69-74 On the other hand, if one has laid this ghost, the guru, the
scriptures and relatives can easily aid him, even as one can easily rescue
an animal from a mud-puddle. They who have laid this ghost are the good
people who render some service to this world. Hence, one should uplift
oneself from this ignorance, by laying this ghost known as egosense.



अस्याम् जगद्.अरण्यान्याम् मुह्यन्तम् मुग्ध-बालवत् ।

asyAm jagat.araNyAnyAm muhyantam mugdha-bAlavat |

स्वयम् आराध्य धैर्य.आशम् आत्मना_आत्मानम् उद्धरेत् ॥६।२९।७४॥

svayam ArAdhya dhairya.Azam AtmanA_AtmAnam uddharet ||6|29|74||

.

asyAm jagat-araNyAnyAm - *In this world-forest - *

muhyantam mugdha-bAlavat - *deluded like a foolish child - *

svayam ArAdhya dhairya.Azam - *seek your blessing, your own firm hope, - *

AtmanA*_*AtmAnam uddharet - *lift.up yourSelf by yourSelf. *

.

*vlm.74. Let people rely on their patience, and redeem their souls by their
own exertions; which are otherwise seen to be wandering about in the forest
of this world, like lost and stray boys: (that know not how to return to
their homes).

*sv.69-74 On the other hand, if one has laid this ghost, the guru, the
scriptures and relatives can easily aid him, even as one can easily rescue
an animal from a mud-puddle. They who have laid this ghost are the good
people who render some service to this world. Hence, one should uplift
oneself from this ignorance, by laying this ghost known as egosense.



जगज्=जरद्.अरण्ये ऽस्मिञ_चरद्=भूत.मृग-व्रजे ।

jagat=jarat.araNye_asmin_carat=bhUta.mRga-vraje |

धृतिम् तृण-रसै_राम मा गच्छ मृग-पोतवत् ॥६।२९।७५॥

dhRtim tRNa-rasai: rAma mA gaccha mRga-potavat ||6|29|75||

.

jagat=jarat-araNye asmin - *In this decaying world-forest - *

carat-bhUta-mRga-vraje - *where the creatures wander like roving animals - *

dhRtim tRNa-rasai: *- x,*

*Raa**ma** = *

mA gaccha mRga-potavat -

*vlm.75. *M*en are wandering in this world, as herds of stags are roving in
burning deserts; but take care Ráma, never to live contented with a grazing
on the sapless grass, like a young and helpless deer.

*sv.75-80 O Rama, do not wander in this forest of worldly existence like an
animal in human garb. Do not wallow in this mud known as
family-relationship for the sake of this impermanent body.



अस्मिन् महीतल.अरण्ये चरन्ति मृग-पोतका: ।

asmin mahItala.araNye caranti mRga-potakA: |

त्वम् अज्ञान-गजम् भुक्त्वा सैंहीम् वृत्तिम् उपाश्रय ॥६।२९।७६॥

tvam ajJAna-gajam bhuktvA saimhIm vRttim upAzraya ||6|29|76||

.

asmin_mahItal*a.a*raNye – In this Earth-forest -

caranti mRga-potakA: - *there wander deer and fawns *

tvam ajJAna-gajam bhuktvA saimhIm vRttim upAzraya –

.

*vlm.76. Foolish men are seen to graze as young stags, in their pastures
amidst the wilderness of this world; but you Ráma must stir yourself to
kill the great Elephant of Ignorance, and pursue the leonine course of
subduing every thing in your way.

*sv.75-80 O Rama, do not wander in this forest of worldly existence like an
animal in human garb. Do not wallow in this mud known as
family-relationship for the sake of this impermanent body.



अन्ये नर-मृगा* मुग्धा* जम्बूद्वीपे स्व.जङ्गले ।

anye nara-mRgA* mugdhA* jambU.dvIpe sva.jaGgale |

विहरन्ति यथा, राम, तथा मा विहर,_अनघ ॥६।२९।७७॥

viharanti yathA, rAma, tathA mA vihara,_anagha ||6|29|77||

.

* anye nara-mRgA mugdhA – *other Human/Beast follies = *jambUdvIpa. in
their native *WoodappleLand* jungles viharanti yathA – *as they wander
their way, Raama, = *tathA mA vihara – *their way do.not.wander, dear boy.
= *anagha

.

*vlm. 77. Do not allow yourself, O Ráma, to ramble about like other men,
who wander like senseless beasts in their native forests of the Jambu-dwipa.

*sv.75-80 O Rama, do not wander in this forest of worldly existence like an
animal in human garb. Do not wallow in this mud known as
family-relationship for the sake of this impermanent body.

* anye nara-mRgA mugdhA – other Human/Beast follies = jambUdvIpa. in their
native WoodappleLand jungles viharanti yathA – as they wander their way,
rAma, = tathA mA vihara – their way do.not.wander, dear boy. = anagha



अत्यल्प-काल=शिशिरे कर्दम.आलेप-दायिनि ।

ati.alpa-kAla=zizire kardama.Alepa-dAyini |

न मङ्क्तव्यम् बन्धु-रूपे महिषेण_इव पल्वले ॥६।२९।७८॥

na maGktavyam bandhu-rUpe mahiSeNa_iva palvale ||6|29|78||

.

*in/when *atyalpa-kAla*.xx-*zizira*.xx-*e

kardama*.xx-*Alepa*.xx-*dAyi*.xx-*ni

na*.xx-* maGktavya*.xx-*m bandhu*.xx-*rUpa*.xx-*e

mahiSa*.xx-*eNa iva palvala*.xx-*e *– as by a water.buffalo in a pond. = *

.

*vlm. 78. Do not plunge yourself like the foolish buffets, in the bog of
your relatives and friends; it appears to you as a cold bath for a while,
but daubs you with its mud and mire afterwards. (The circle of relatives
may appear as a limpid lake at first; but dive in it, and you will be
daubed with its dirt after wards).

*sv.75-80 O Rama, do not wander in this forest of worldly existence like an
animal in human garb. Do not wallow in this mud known as
family-relationship for the sake of this impermanent body.

mahiSa

palvala

#*bandhurUpa*

"The direct identification of a thing with its bandhu, rupa, or
vibhuti_..", Belvalkar. Hist.

Now the Kshatriya when consecrated has Agni for his„ deity,

the Gayatrl for his metre, the Trivrit for his Stoma, and the

Brahmin as his inner essence {bandhu).

#zyai* - *#zizira - **mf(**आ**)n.-* cool, chilly, cold, frigid, freezing*_*
R.&c • *–M-* the cool or dewy season (comprising two months, #mAgha माघ and
#phAlguNa फाल्गुन, or from about the middle of January to that of *M*arch; cf.
#Rtu ऋतु) AV. &c.

#majj - *#maGktavya - **mfn.-* to be immersed or plunged _pAN. •• - *n.-* (impers.)
it is to be immersed or plunged by (any one)*_*KSS.



भोगाभोगा* बहिष्कार्या* आर्यस्य.अनुसरेत् पदम् ।

bhoga.abhogA: bahiSkAryA: Aryasya.anusaret padam |

प्रविचार्य महार्थम् स्वम् एकम् आत्मानाम् आश्रयेत् ॥६।२९।७९॥

pravicArya mahArtham svam ekam AtmAnAm Azrayet ||6|29|79||

.

bhogAbhogA bahiSkAryA – *pleasure / displeasure – banish them = *

Aryasya anusaret padam – *of the Noble let.follow Ur state – let Ur state
be a Noble one + *pravicArya mahArtham svam – *look.into your Ur.own best
good = *ekam AtmAnAm Azrayet – *have Ur Repose in the One Self. *

.

*vlm.79. Drive afar your desire of bodily enjoyments from you, and follow
the steps of respectable men; and having well considered thy sole object of
the soul (from the great sayings of the sástras), attend to thyself or soul
only. (Consider the objective soul in thy subjective self).

*sv.75-80 O Rama, do not wander in this forest of worldly existence like an
animal in human garb. Do not wallow in this mud known as
family-relationship for the sake of this impermanent body.



अपवित्रस्य तुच्छस्य दुर्भगस्य दुराकृते: ।

apavitrasya tucchasya dur.bhagasya durAkRte: |

देहस्य.अर्थे न मङ्क्तव्यम् चिन्ता-चण्डी सु.दारुणा ॥६।२९।८०॥

dehasya.arthe na maGktavyam cintA-caNDI su.dAruNA ||6|29|80||

.

a.pavitrasya tucchasya dur.bhagasya dur.AkRte: dehasya arthe na maGktavyam
cintAcaNDI su.dAruNA

.

*vlm.80. It is not proper that you should plunge yourself, into a sea of
intolerable cares and troubles, for the sake of your impure and frail body,
which is but a trifle in comparison with the inestimable soul.

*sv.75-80 O Rama, do not wander in this forest of worldly existence like an
animal in human garb. Do not wallow in this mud known as
family-relationship for the sake of this impermanent body.

##pU - #pava - #*pavitra*m - in RV, a liturgical strainer, straining-cloth
&c. for clarifying the #soma • a means of purifying or clearing the mind,
RV. iii, 26, 8 • 31, 6 &c • - purifying, averting evil, pure, holy, sacred,
sinless, beneficent mn. mbh. &c. •• #*apavitra‑* - impure.

##maGk - #*maGktavya* मङ्क्तव्य - n. (impers.) it is to be immersed or
plunged by (any one) KSS.

##*cintAcaNDI – *the vixen Care



अन्येन रचितो देहो यक्षेण_अन्येन संश्रित: ।

anyena racita:_deha:_yakSeNa_anyena saMzrita: |

दु:खम् अन्यस्य भोक्ता_अन्यश् चित्रा_इयम् मौर्ख्य-चक्रिका ॥६।२९।८१॥

du:kham anyasya bhoktA_anya: citrA_iyam maurkhya-cakrikA ||6|29|81||

.

anyena racita: deha: yakSeNa anyena saMzrita: du:kham anyasya
bhoktAnyazcitreyam maurkhyacakrikA

.

*AB. §*

*vlm.81. The body which is the production of one thing (i.e. the product of
past deeds), and is possessed by another (i.e. the demon of egoism); which
puts another one (i.e. the mind) to the pain of its supportance, and
affords its enjoyment to a fourth one (i.e. the living soul), as a
complicate machinery of many powers to the ignorant. (The human frame is a
mechanism of the body and mind its egoism and living principle).

*sv.81-85 The body was born of someone, it is protected by the egosense and
in it happiness and sorrow are experienced by someone else: this indeed is
a great mystery. Even as the essential nature of a pot and that of a piece
of cloth are non-different, even so the essential nature of the mind and
that of the infinite consciousness are non-different. In this connection, I
shall narrate to you the teaching that was imparted to me by lord Siva
himself: the vision revealed in that teaching will destroy even the
greatest delusion.



यथा_एक-रूपा घनता दृषदो ऽस्त्य्_आत्मनस् तथा ।

yathA_eka-rUpA ghanatA dRSada:_asti_Atmana:_tathA |

सत्ता-मात्र.एक-सामान्याद् इतरस्य_अप्य्_असम्भवात् ॥६।२९।८२॥

sattA-mAtra.eka-sAmAnyAt_itarasya_api_a-sambhavAt ||6|29|82||

.

yathA_eka-rUpA ghanatA dRSada:_asti_Atmana:_tathA sattA-mAtra.eka-sAmAnyAt
itarasya.api_a-sambhavAt

*.*

*vlm.82. As solidity is the only property of the stone, so the soul has the
single property of its entity alone; and its existence being common in all
objects, it is impossible for any thing else to subsist beside it. (The
soul being the only ens, it is of its nature the all in all; the minds
Ect.[ typo for Etc.] being but its attributes).

*sv.81-85 The body was born of someone, it is protected by the egosense and
in it happiness and sorrow are experienced by someone else: this indeed is
a great mystery. Even as the essential nature of a pot and that of a piece
of cloth are non-different, even so the essential nature of the mind and
that of the infinite consciousness are non-different. In this connection, I
shall narrate to you the teaching that was imparted to me by lord Siva
himself: the vision revealed in that teaching will destroy even the
greatest delusion.

*VA. As solidity and stone have the same nature, so also the Self

(and the mind) have the same nature, because of them being only

existence, and absence of anything besides existence.

AS: I see the meaning differently.
As the solidity of a stone is of only one kind, so is the existence of the
soul since all souls are characterized by the existence alone and nothing
besides a soul exists.
The idea is that just as different stones don't have different solidity,
the soul is just one in nature.


यथा_उपलस्य घनता मानस.आदि यथात्मन: ।

yathA_upalasya ghanatA mAnasa.Adi yathAtmana: |

सत्ता-मात्राद् अभिन्नत्वाद् अभावाद् अस्य संस्थिते: ॥६।२९।८३॥

sattA-mAtrAt_abhinnatvAt_abhAvAt_asya saMsthite: ||6|29|83||

.

yathA_upalasya ghanatA - *as the density of a rock = *

mAnasa.Adi yathA_Atmana: sattA-mAtrAd.abhinnatvAd abhAvAd.asya saMsthite:

.

*vlm.83. As thickness is the property of stone, so are the mind and others
but properties of the soul; and there being nothing which is distinct from
the common entity of the soul, it is impossible for any thing to have a
separate existence.

*sv.81-85 The body was born of someone, it is protected by the egosense and
in it happiness and sorrow are experienced by someone else: this indeed is
a great mystery. Even as the essential nature of a pot and that of a piece
of cloth are non-different, even so the essential nature of the mind and
that of the infinite consciousness are non-different. In this connection, I
shall narrate to you the teaching that was imparted to me by lord Siva
himself: the vision revealed in that teaching will destroy even the
greatest delusion.

*VA. as stone and solidity do not exist separately from existence,

and do not exist on their own, so also the mind etc and the self.

*AS: Similar to *u_*82, except, here the idea is explained in the
perspective of the solidity/mind etc.


यथा_उपलस्य_उपलता घटस्य घटता यथा ।

yathA_upalasya_upalatA ghaTasya ghaTatA yathA |

सत्ता-मात्राद् अभिन्ना_एव मानस.आदि तथा_आत्मन: ॥६।२९।८४॥

sattA-mAtrAt_abhinnA_eva mAnasa.Adi tathA_Atmana: ||6|29|84||

.

yathA_upalasya_upalatA - *as a rock's rockiness - *ghaTasya ghaTatA yathA - *as
a pot's pottiness - *sattA-mAtrAt - *from measured reality it.is - *a.bhinnA
*_eva* – *not at.all different – *mAnasa*.Adi* tathA*_*Atmana: - *thus the
mental process than the Self. *

.

*vlm.84. As density relates to the stone, and dimension bears its relation
to the pot; so the mind and other are not distinct from one common
existence of the soul: (which pervades and constitutes the whole).

*sv.Even as the essential nature of a pot and that of a piece of cloth are
non-different, even so the essential nature of the mind and that of the
infinite consciousness are non-different.

* yathA_upalasya_upalatA - *as a rock's rockiness - *ghaTasya ghaTatA yathA
- *as a pot's pottiness - *sattA-mAtrAt - *from measured reality it.is - *
a.bhinnA*_eva* – *not at.all different – *mAnasa*.Adi* tathA*_*Atmana: - *thus
the mental process than the Self. *



अत्र_इमाम् अपराम् दृष्टिम् महा.मोह-विनाशिनीम् ।

atra_imAm aparAm dRSTim mahA.moha-vinAzinIm |

शृणु या कथिता पूर्वम् मम कैलास-कन्दरे ॥६।२९।८५॥

zRNu yA kathitA pUrvam mama kailAsa-kandare ||6|29|85||

.

*here there is another view destructive of the Great Delusion*

*:*

*hear what was once told to me in a cavern on Mount kailAsa*

*.*

atra_imAm aparAm dRSTim mahA.moha-vinAzinIm zRNu yA kathitA pUrvam mama
kailAsa-kandare

*VLM*

*sv.*_*.. the vision revealed in that teaching will destroy even the
greatest delusion.



संसार-दु:ख-शान्त्य्.अर्थम् देवेन_अर्ध.इन्दु-मौलिना ।

saMsAra-du:kha-zAnti.artham devena_ardha.indu-maulinA |

अस्ति_इन्दुकर-सम्भार-भासुर: पारगो दिव: ॥६।२९।८६॥

asti_indukara-sambhAra-bhAsura: pAraga:_diva: ||6|29|86||

.

saMsAra-du:kha-zAnt*i.a*rtham –*_*.. for the sake of stilling the miseries
of samsAra —

devena ardhendu-maulinA – by the god with the half-moon.crown —

asti indukara-sambhAra-bhAsura: pAraga: diva: –

*AB.*_*.. indukarANAm sambhAra: ||6|29|

#mauli>

*vlm.86-87. There is a mountain peak, bright as the collected mass of
moon-beams, and penetrating the vault of heaven, where the god with the
semi-circular moon on his fore-head, delivered this doctrine to me for
appeasing the miseries of the world.

*sv.86-89 There is the abode of lord Siva known as Kailasa. I lived there
for some time, worshipping lord Siva and practising austerities. I was
surrounded by the perfected sages in whose company I used to discuss the
truths of the scriptures.



कैलासो नाम शैल.इन्द्रो गौरी-रमण-मन्दिरम् ।

kailAsa:_nAma zaila.indra:_gaurI-ramaNa-mandiram |

तत्र_आस्ते भगवान् देवो हरश्_चन्द्र-कलाधर: ॥६।२९।८७॥

tatra_Aste bhagavAn deva:_hara:_candra-kalAdhara: ||6|29|87||

.

kailAsa: nAma zailendra: – *on the lordly mountain called kailAsa *—

gaurI-ramaNa-mandiram – the home of the beautiful Gauri —

tatra Aste – there was —

bhagavAn deva: hara: – the divine lord Hara —

candra-kalAdhara: – wearing the crescent moon —

kailAso nAma zailendro gaurIramaNamandiram |

tatrAste bhagavAndevo hara*z.can*drakalAdhara: ||6|29|87||

kailAsa: nAma zailendra: – On the lordly mountain called kailAsa —

gaurI-ramaNa-mandiram – the home of the beautiful Gauri —

tatra Aste – there was —

bhagavAn deva: hara: – the divine lord Hara —

candra-kalAdhara: – wearing the crescent moon —

*vlm.87. This mountain peak is famed by the name of Kailása, on which the
god Hara the consort of Gouri, wearing the crescent moon on his head, holds
his residence.

*sv.86-89 There is the abode of lord Siva known as Kailasa. I lived there
for some time, worshipping lord Siva and practising austerities. I was
surrounded by the perfected sages in whose company I used to discuss the
truths of the scriptures.



तम् पूजयन् महादेवम् तस्मिन्न् एव गिरौ पुरा ।

tam pUjayan mahAdevam tasmin_eva girau purA |

कदाचिद् अवसम् गङ्गा-तटे विरचित.आश्रम: ॥६।२९।८८॥

kadAcit_avasam gaGgA-taTe viracita.Azrama: ||6|29|88||

.

tam pUjayan_mahAdevam *- worshipping that MegaGod = *tasmin.n*_eva* girau *-
on that very mountain = *purA *- long ago – *after the Founding of pur.City
(Latin "ab urbem conditA"* = *kadAcid *- whenever = *avasam *- I built = on
the gangA.shore *gaGgA-taTe viracita.Azrama: *- this Ashrama.Shelter = *

*worshipping that MegaGod on his own mountain*

*long ago –* *whenever*

*I built on the gangA.River shore this Ashrama.Shelter*

*.*

*vlm.88. It was to worship this great god, that I had once dwelt on that
mountain long ago; and constructed my hermit-cell on the bank of the holy
stream of ganges. (Which ran down by its side).

*tam pUjayan_mahAdevam *- worshipping that MegaGod = *tasmin.n*_eva* girau *-
on that very mountain = *purA *- long ago – *after the Founding of pur.City
(Latin "ab urbem conditA"* = *kadAcid *- whenever = *avasam *- I built = on
the gangA.shore *gaGgA-taTe viracita.Azrama: *- this Ashrama.Shelter = *



तपो ऽर्थम् तापस.आचारे चिराय रचित-स्थिति: ।

tapa:.artham tApasa.AcAre cirAya racita-sthiti: |

सिद्ध-संघात-वलित: कृत-शास्त्र.अर्ध-संग्रम: ॥६।२९।८९॥

siddha-saMghAta-valita: kRta-zAstra.ardha-saMgrama: ||6|29|89||

.

tapa:artham – *for making *tapas - *

tApasa.AcAre – *in ascetic practice – *

cirAya – *for long - *

racita-sthiti:

siddha-saMghAta-valita:

kRta-zAstr*a.a*rdha-saMgrama:

*vlm.89. I remained there in the practice of ascetic austereties, for the
performance of my holy devotion; and was beset by bodies of adepts,
discoursing on subjects of the sacred sástras.

*sv.86-89 There is the abode of lord Siva known as Kailasa. I lived there
for some time, worshipping lord Siva and practising austerities.



पुष्प.अर्थम् स्यूत-पुटिक: पुस्तक-व्यूह-संग्रही ।

puSpa.artham syUta-puTika: pustaka-vyUha-saMgrahI |

एवम्.गुण-विशिष्टस्य कैलास.वन-कुञ्जके ॥६।२९।९०॥

evam.guNa-viziSTasya kailAsa.vana-kuJjake ||6|29|90||

.

puSpa.artham syUta-puTika: pustaka-vyUha-saMgrahI evaMguNa-viziSTasya

kailAsa-vana-kuJjake* – in the forest groves of *kailAsa*

*. *

*vlm.90b-91a. I made baskets for filling them with flowers for my worship,
and for keeping the collection of my books in them; and was employed in
such other sacred tasks, in the forest groves of the Kailása mountain.

##siv - #syU - *#syUta‑ *- sewn, stitched, woven RV. &c. &c. ; sewn on
HParis3. ; sewn or woven together, joined, fabricated MW. ; pierced,
penetrated ib. ; *m *a sack, coarse canvas bag L.

##puT - #*puTa*: #puTaka: #puTikA* - *a fold, pocket, slit • the vagina •
a vessel made of a leaf doubled over in a funnelshape, rAjat •• #
*sampuTaka:* - (prob) a wrapper, envelope • a round case or casket • a kind
of coitus. • A hollow space, cavity, concavity •• #*puTAJjali:_*अञ्जलिः the
two hollowed hands put together =



तप: प्रचरतो राम मम कालो 'त्यवर्तत ।

tapa: pracarata:_rAma mama kAla:_ati.avartata |

अथ_एकदा कदाचित् तु बहुलस्य.अष्टमे दिने ॥६।२९।९१॥

atha_ekadA kadA.cit tu bahulasya.aSTame dine ||6|29|91||

.

*being done with all that tapas, Raama, then*

*there was a time*

*somewhen*

*in the month of kArttika–on the eighth day–*

...

tapa: pracarata:_rAma mama kAla:_ati.avartata atha_ekadA kadA.cit tu
bahulasya.aSTame dine

.

*sv.One evening I was engaged in the worship of lord Siva.

*vlm. While thus I had been passing my time, in discharging the austereties
of my devotion; it happened to turn out once on the eighth day of the dark
side of the moon of the month of sráva*na_*

बंह् #baMh - #bah- #*bahula‑* *-* thick, dense, wide, spacious, large •
abundant (bahulam ind. often, frequently) • accompanied by, attended with •
(in gram) variously applicable, comprehensive (as a rule) • ‑ #*bahulA* ‑ a
mythical cow • the twelfth *kalA of the moon • ‑ f. pl.= kRttikAs, the
Pleiades • #*bahula:* - *the month kArttika* (when the moon is near the
Pleiades) • #*bahulam* – manifoldness.

#vRt - #*ativRt* – to pass beyond, surpass, cross • to get over, overcome •
to transgress, violate, offend, especially by unfaithfulness • to pass away
• to delay. •• #ativRtti *-f.-* surpassing • hyperbolical meaning • (in
med.) excessive action.

#vRt - #*avartata* – impft. [1] md. sg. 3

*tapa: pracarata: - *pursuing *tapas -, Raama, *– *Raama**, - *mama kAla:
atyavartata – *my time having completed (excessive) - *atha_ekadA – *then
at one time - *kadA.cit_tu bahulasya – *somewhen in the month of *kArttika
- *aSTame dine *– on the eighth day - *



गते श्रवण-पक्षस्य रात्र्य्.अग्रे क्षयम् आगते ।

gate zravaNa-pakSasya rAtri.agre kSayam Agate |

दिक्षु संशान्त-रूपासु काष्ठ-मौन-स्थितास्व्_इव ॥६।२९।९२॥

dikSu saMzAnta-rUpAsu kASTha-mauna-sthitAsu_iva ||6|29|92||

.

gate zravaNa-pakSasya rAtri-agre kSayam Agate dikSu saMzAnta-rUpAsu kASTha
mauna.sthitAsu iva

.

*vlm.91b-92a. While thus I had been passing my time, in discharging the
austereties of my devotion; it happened to turn out once on the eighth day
of the dark side of the moon of the month of sráva*na_*

*vlm.92b-93a. And after its evening twilight was over, and the sunlight had
faded in the face of the four quarters of the sky, that all objects became
invisible to sight, and stood rapt in their saint like silence.



खड्ग-छेद्य.अन्धकारेषु कुञ्जेषु गहनेषु च ।

khaDga-chedya.andhakAreSu kuJjeSu gahaneSu ca |

एतस्मिन्न्_अन्तरे तत्र याम.अर्धे प्रथमे गते ॥६।२९।९३॥

etasmin_antare tatra yAma.ardhe prathame gate ||6|29|93||

.

khaDga-chedy*a.a*ndhakAreSu - *in darkness u could shatter with a sword = *

kuJjeSu gahaneSu ca *- in bushes and thickets + *

etasmin-n antare tatra - *in this within that = *

yAma.ardhe prathame gate

.

*vlm. It was then after half of the first watch of the night had fled away,
there spread a thick darkness over the groves and wood lands, and required
a sharp sword to sever it.



समाधिम् तनुताम् नीत्वा स्थितो ऽहम् बाह्यम् अग्र.दृक् ।

samAdhim tanutAm nItvA sthita:_aham bAhyam agra.dRk |

अपश्यम् कानने तेज:_झटित्य्_एव समुत्थितम् ॥६।२९।९४॥

apazyam kAnane teja:_jhaTiti_eva samutthitam ||6|29|94||

.

*my samAdhi grew thin*

*and** outside before my eyes I **saw in the forest*

*tejas.Fire*

*quite suddenly arisen there*

*.*

samAdhim tanutAm nItvA sthita:_aham bAhyam agra.dRk apazyam kAnane teja: jhaTiti_eva
samutthitam *vlm. My intense meditation*_*.. trance*_*..



शुभ्र.अभ्र-शत-संकाशम् चन्द्र-बिम्ब-गण.उपमम् ।

zubhra.abhra-zata-saMkAzam candra-bimba-gaNa.upamam |

प्रकटी.कृतद्.दिक्-कुञ्जम् तदालोक्य मया स्मयात् ॥६।२९।९५॥

prakaTI.kRtat.dik-kuJjam tadAlokya mayA smayAt ||6|29|95||

.

zubhra.abhra-zata-saMkAzam candra-bimba-gaNa.upamam
prakaTI.kRtad-dik-kuJjam

tadAlokya mayA smayAt

.

*vlm.95. It was as bright as a big white cloud, and as brilliant as the
shining orb of the moon; It illumed the groves on all sides, and struck
with amazement at the vision.

*sv.95-96 I saw that it was lord Siva himself who was walking along holding
his consort Parvati with one hand. In front of him walked his vehicle
Nandi, making way for the Lord. I made the divine presence known to the
disciples assembled around me and proceeded to where the Lord was.



अन्त:प्रकाश-शालिन्या बहिर् दृष्ट्या_अवलोकितम् ।

anta:prakAza-zAlinyA bahi:dRSTyA_avalokitam |

यावत् पश्यामि तम् सानुम् प्राप्ताश् चन्द्र-कला-धर: ॥६।२९।९६॥

yAvat pazyAmi tam sAnum prApta:_candra-kalA-dhara: ||6|29|96||

.

anta:prakAza-zAlinyA *– thru the inner light - *

bahir-dRSTyA avalokitam *– perceiving the outer sight - *

yAvat pazyAmi *– as much as I see - *

tam sAnum prApta: *- seated on the tableland - *

candra-kalA-dhara: *- the crescent.mppn-bearer (ziva) - *

.

*vlm.96. As I viewed it by the sight of my understanding, or the mental
vision which was glowing in my mind; I came to see the god Siva with the
crescent of the moon on his fore-head, standing on the table land and
manifest to view.



गौरी.कर.अर्पित-क rox नन्दि-प्रोत्सारित.अग्रग: ।

gaurI.kara.arpita-kara:_nandi-protsArita.agraga: |

शिष्यान् संबोध्य तत्र.स्थान् गृहीत्वा.अर्घ्यम् सु.संयत: ॥६।२९।९७॥

ziSyAn saMbodhya tatra.sthAn gRhItvA.arghyam su.saMyata: ||6|29|97||

.

gaurI.kara.arpita-kara: nandi-protsArita.agraga: ziSyAn saMbodhya
tatra.sthAn gRhItvA.arghyam su.saMyata:

.

*vlm.97. With his hand clasping the hand of gauri, he was led onward by his
brace attendant Nandí walking before him; when I after informing my pupils
about it, proceeded forward with the due honorarium in my hand.

*sv.97-105 I saluted the Lord and offered him due worship. I remained for a
considerable time feasting my eyes on the divine vision. Lord Siva then
said to me: "Is your austerity proceeding satisfactorily, without any
obstacles? Have you attained that which is worthy of attainment and have
your internal fears ceased?"

*AS: ... taking (carrying) the arghya (ceremonial water offering);... with
attention. This second line is the description of the actions of Vasishtha
(narrated in the first person). He is approaching Shiva attentively with
offerings. The narration started in v.



अगमम् सुमनास् तस्य दृष्टि-पूतम् अहम् पुर: ।

agamam sumanA:_tasya dRSTi-pUtam aham pura: |

तत्र पुष्प.अञ्जलिम् दत्त्वा दूराद् एव त्रिलोचन: ॥६।२९।९८॥

tatra puSpa.aJjalim dattvA dUrAt_eva trilocana: ||6|29|98||

.

agamam sumanA: tasya dRSTi-pUtam aham pura: tatra puSpa.aJjalim dattvA
dUrAt_eva trilocana:

.

*vlm.98. Led by the sight, I came to the presence of the god with a
gladsome mind; and then I offered handfuls of flowers to the three eyed-god
from a distance, in token of my reverence to him



दत्त.अर्घ्येण मया देव: सम्प्रणम्य_अभिवन्दित: ।

datta.arghyeNa mayA deva: sampraNamya_abhivandita: |

ततश् चन्द्र-प्रभा-सख्या ऋज्वा* शीतलया तया ॥६।२९।९९॥

tata:_candra-prabhA-sakhyA* RjvA zItalayA tayA ||6|29|99||

.

*I gave the god my offerings,*

*I bowed before him, sang his praise,*

*and then by him, my moon-bright friend, coolly, honestly*

*…*

datta.arghyeNa mayA deva: *– when the god had been worshiped by me = *

sampraNamya abhi_vandita: *- with prostration and respectful address - *

tata: *- after that - *

candra-prabhA-sakhyA

RjvA zItalayA tayA

*vlm.99. After giving the honor (Arghya), which was worthy of him, I bowed
down before the god, and accosted him; when he cast his kind look upon me,
from his moon-bright and clear sighted eyes.

*sv.97-105 I saluted the Lord and offered him due worship. I remained for a
considerable time feasting my eyes on the divine vision. Lord Siva then
said to me: "Is your austerity proceeding satisfactorily, without any
obstacles? Have you attained that which is worthy of attainment and have
your internal fears ceased?"

अर्ज् #arj - #Rju ऋजु - *#RjvA **-ind.-* properly, correctly.



दृशा सर्व.आर्ति-हरिण्या चिरम् अस्म्य्_आस्पदी.कृत: ।

dRzA sarva.Arti-hariNyA ciram asmi_AspadI.kRta: |

पुष्प-सानु.उपविष्टाय तस्मै त्रैलोक्य-साक्षिणे ॥६।२९।१००॥

puSpa-sAnu.upaviSTAya tasmai trailokya-sAkSiNe ||6|29|100||

.

dRzA sarv*a.A*rti-hariNyA *– w/ the all.pain-healing sight - *

ciram asmi*_*AspadI.kRta: - *for.long I.am seated - *

puSpa-sAnu.upaviSTAya tasmai – *to that flower-ridge entered-*

trailokya-sAkSiNe *– when witnessing the triple world. *

*vlm.100. Being blest by his benign look, which took away all my pain and
sin from me; I did my homage to the god that was seated on the flowery
level land, and viewed the three worlds lying open before him



अर्घ्यम् पुस्पम् तथा पाद्यम् अभ्युपेत्य_अर्पितम् मया ।

arghyam puspam tathA pAdyam abhyupetya_arpitam mayA |

मन्दार-पुष्प.अञ्जलयो विकीर्णा* बहव: पुर: ॥६।२९।१०१॥

mandAra-puSpa.aJjalaya:_vikIrNA* bahava: pura: ||6|29|101||

.

arghyam puspam tathA pAdyam abhyupetya.arpitam mayA mandAra-puSp*a.a*Jjalaya:
vikIrNA bahava: pura:

.

*vlm.101. Then advancing forward, I offered unto him the honorarium,
flowers and water that I had with me, and scattered before him heaps of
mandára flowers, that grew thereabouts.

*sv.97-105 I saluted the Lord and offered him due worship. I remained for a
considerable time feasting my eyes on the divine vision. Lord Siva then
said to me: "Is your austerity proceeding satisfactorily, without any
obstacles? Have you attained that which is worthy of attainment and have
your internal fears ceased?"



नाना-विधैर् नमस्कारैः स्तोत्रैश् च_अभ्यर्चितः शिव: ।

nAnA-vidhai:_namaskArai: stotrai:_ca_abhyarcita: ziva: |

ततो भगवती गौरी तादृश्या_एव स-पर्यया ॥६।२९।१०२॥

tata:_bhagavatI gaurI tAdRzyA_eva sa-paryayA ||6|29|102||

.

nAnA-vidhai: namas-kArai: - *with many sorts of praise = *

stotraiz ca abhyarcita: ziva: - *and song shiva is worshipped. *

tato bhagavatI gaurI - *and then his Lady gaurI = *

tAdRzyaiva sa-paryayA - *in a like manner... *

*vlm.p.102 Then I worshipped the god with repeated obeisance and praise,
then adored goddess Gauri with the same kind of homage, then her attendant
goddesses and demigods.



सम्पूजिता सखी-युक्ता गण-मण्डलिका तथा ।

sampUjitA sakhI-yuktA gaNa-maNDalikA tathA |

पूजान्ते पूर्ण-शीत.अंशु-रश्मि-शीतलया गिरा ॥६।२९।१०३॥

pUjAnte pUrNa-zIta.aMzu-razmi-zItalayA girA ||6|29|103||

.

sampUjitAsakhI-yuktA -*_*.. *was worshipped with her friends = *

gaNa-maNDalikA tathA - *and thus also their company. *

pUjAnte - *then, all this worship done, = *

pUrNa-zIt*a.a*Mzu-razmi-zItalayA girA *- *

*w full-cool.ray-radiant-cool voice_.. *

*vlm.p.103 After my adoration was over, the god having the crescent moon on
his head spoke to me, who was seated by him, with speech as mild as the
cooling beams of the full moon.



तत्र_उपविष्टम् प्रोवाच माम् अर्ध.इन्दु-कलाधर: ।

tatra_upaviSTam provAca mAm ardha.indu-kalAdhara: |

ब्रह्मन् प्रशम-शालिन्य: प्राप्त-विश्रान्तय: परे ॥६।२९।१०४॥

brahman_prazama-zAlinya: prApta-vizrAntaya: pare ||6|29|104||

.

tatra upaviSTam - *there took a seat = *

provAca mAm ardha.indu-kalAdhara: *- the bearer of the crescent moon, = *

*brAhmaNa, =*

prazama-zAlinya:

prApta-vizrAntaya: pare

*vlm.104. Say O Brahman, whether thy affections are at peace within
thyself, and have found their rest in supreme spirit, and whether your
felicitous fellings[ typo for feelings] are settled in the true object of
divine essence.



कच्चित् कल्याण-कारिण्य: संविदास् ते स्थिता: पदे ।

kaccit kalyANa-kAriNya: saMvida:_te sthitA: pade |

कच्चित् तपास् ते निर्विघ्नम् कल्याणम् अनुवर्तते ॥६।२९।१०५॥

kaccit tapa:_te nirvighnam kalyANam anuvartate ||6|29|105||

.

kaccit kalyANa-kAriNya: saMvidas te sthitA: pade kaccit tapas te nirvighnam
kalyANam anuvartate

.

*vlm.105. Whether your devotion is spading unobstructed by the demons of
your passions, and whether felicity attends on you.

*sv.97-105 I saluted the Lord and offered him due worship. I remained for a
considerable time feasting my eyes on the divine vision. Lord Siva then
said to me: "Is your austerity proceeding satisfactorily, without any
obstacles? Have you attained that which is worthy of attainment and have
your internal fears ceased?"



कच्चित् प्राप्यम् अनुप्राप्तम् क्वचिच्*छाम्यन्ति भीतय: ।

kaccit prApyam anuprAptam kvacit*zAmyanti bhItaya: |

एवम्.वादिनि देवेशे सर्वलोक.एक.कारिणि ॥६।२९।१०६॥

evam.vAdini deveze sarvaloka.eka.kAriNi ||6|29|106||

.

kac.cit prApyam anuprAptam

kvacit zAmyanti bhItaya: - *wherever are quieted the fears + *

evaMvAdini, deveze - *as has been said, GodLord, = *

sarvaloka.ekakAriNi

*. *

*vlm.106. Have you obtained the obtainable one, that is alone to be
obtained, and are you set above the fears, that incessantly hunt after all
mankind?

*sv.106-108 In response, I said to the Lord: "Supreme Lord, they who are
fortunate to be devoted to thee find nothing difficult of attainment and
they do not experience fear at all. Everyone in the world salutes and
prostrates to those who are devoted to you and who constantly remember you.



गिरा_अनुनय-शालिन्या मया_उक्तम्, रघुनन्दन ।

girA_anunaya-zAlinyA mayA_uktam, raghunandana |

त्र्यक्ष.अनुस्मृति-कल्पाणवताम् इह महेश्वर ॥६।२९।१०७॥

tryakSa.anusmRti-kalpANavatAm iha mahezvara ||6|29|107||

.

girA_anunaya-zAlinyA mayA_uktam raghunandana tryakSa.anusmRti-kalpANavatAm
iha mahezvara

.

*vwv. 107. After the Lord of gods and the sole cause of all created beings,
had spoken in this manner; I replied to him submissively in the following
words.

*sv.106-108 In response, I said to the Lord: "Supreme Lord, they who are
fortunate to be devoted to thee find nothing difficult of attainment and
they do not experience fear at all. Everyone in the world salutes and
prostrates to those who are devoted to you and who constantly remember you.



न किम्चिद् अपि दुष्प्रापम् न_च काश्चन भीतय: ।

na kimcit_api duS.prApam na_ca kAzcana bhItaya: |

त्वद्.अनुस्मरण.आनन्द-परिघूर्णित-चेतसाम् ॥६।२९।१०८॥

tvat.anusmaraNa.Ananda-parighUrNita-cetasAm ||6|29|108||

.

*nothing whatever is hard-to-get*

*nor is there any sort of fear to be Affected from*

*the happy whirl of feeling, knowing you*

*.*

na kimcit api duS-prApam *– nothing whatever is hard-to-get - na_*ca kA
*z.can*a bhItaya: - *nor are there any sort of fears - *tvad.anusmaraNa.Ananda-parighUrNita-cetasAm
*- to be Affected from the happy whirl of feeling knowing you. = *

*vwv. 108. O Lord! there is nothing unattainable, nor is there anything to
be feared by any one, who remembers the three eyed god at all times in his
mind; and whose hearts are filled with rapture by their constant
remembrance of thee.

* na kimcit api duS-prApam *– nothing whatever is hard-to-get - na_*ca kA
*z.can*a bhItaya: - *nor are there any sort of fears - *tvad.anusmaraNa.Ananda-parighUrNita-cetasAm
*- to be Affected from the happy whirl of feeling knowing you. = *



न ते सन्ति जगत्-कोशे प्रणमन्ति न ये पुन: ।

na te santi jagat-koze praNamanti na ye puna: |

ते देश.अन्ते जनपदास् ता* दिशस् ते च पर्वता: ॥६।२९।१०९॥

te deza.ante janapadA:_tA: diza:_te ca parvatA: ||6|29|109||

.

na te santi jagat-koze – *they are not to be found in this world — *

praNamanti na ye puna: – *who do not honor you — *

te dezAnte janapadAs – *those people in any country —*

tA dizas te ca parvatA: — *or quarter of the compass or mountain.*

*vlm.109. There is no one in the womb of this world, in any country or
quarter, or in the mountains or forests, that does not bow down his head
before thee.

*sv.109 Only they are countries, they are cities, they are directions and
mountains, where people who are solely and wholeheartedly devoted to you
dwell. (Only they deserve to be taken notice of as countries, cities, etc.,
where the Lord's devotees dwell.)



त्वद्-अनुस्मरण.एकान्त-धियो यत्र स्थिता* जनाः ।

tvat-anusmaraNa.ekAnta-dhiya:_yatra sthitA* janA: |

फलम् भूतस्य पुण्यस्य वर्तमानस्य सेवनम् ॥६।२९।११०॥

phalam bhUtasya puNyasya vartamAnasya sevanam ||6|29|110||

.

tvad-anusmaraN*a.e*kAnta-dhi-ya: – Of one-pointed thot recollecting you —

yatra sthitA: janA: – where there are people —

phalam – the fruit —

bhUtasya puNyasya vartamAnasya –of holy present beings —

sevana-m – the service

*vlm.110. Those whose minds are entirely devoted to their remembrance of
thee, get the rewards of the meritorious acts of there past lives; and
water the trees of their present lives, in order to produce their manifold
fruit in future births and lives.

*sv.110-113 Your remembrance is the fruit of merits acquired in the past
births and it is also the guarantee of still more blessedness in the
future. Your constant remembrance, O Lord, is like the pot of nectar and is
the ever-open door to liberation. Lord, wearing the precious and radiant
jewel of your remembrance I have trampled under foot all the calamities
that might otherwise torment me in the future.

of one-pointed thot recollecting you —

where there are people —

the fruit —

of holy present beings —

the service



तनोति च_इष्यतो बीजम् त्वद्.अनुस्मरणम् प्रभो ।

tanoti ca_iSyata:_bIjam tvat.anusmaraNam prabho |

ज्ञान-अमृत.एक-कलशो धृति-ज्योत्स्ना-निशाकार: ॥६।२९।१११॥

jJAna-amRta.eka-kalaza:_dhRti-jyotsnA-nizAkAra: ||6|29|111||

.

tanoti ca_iSyata:_bIjam tvat.anusmaraNam prabho |
jJAna-amRta.eka-kalaza:_dhRti-jyotsnA-nizAkAra:

.

and it expands/ripens to-be-sought seed —

the recollection of you, lord —

Wisdom-nectar=one-receptacle —

the moon that holds radiance —

*vlm.111. Lord! thy remembrance expands the seed of our desire, thou art
the jar of the nectar of our knowledge, and them art the reservoir of
patience, as the moon is the receptacle of cooling beams.

*sv.110-113 Your remembrance is the fruit of merits acquired in the past
births and it is also the guarantee of still more blessedness in the
future. Your constant remembrance, O Lord, is like the pot of nectar and is
the ever-open door to liberation. Lord, wearing the precious and radiant
jewel of your remembrance I have trampled under foot all the calamities
that might otherwise torment me in the future.

*AB. eSyata: kariSyamAnasya vRddh*i.a*rtham bIjam tanoti ||6|29|



अपवर्ग-पुर-द्वारम् त्वद्.अनुस्मरणम्, प्रभो ।

apavarga-pura-dvAram tvat.anusmaraNam, prabho |

त्वद्.अनुस्मरण.उदार-चिन्तामणि-मता मया ॥६।२९।११२॥

tvat.anusmaraNa.udAra-cintAmaNi-matA mayA ||6|29|112||

.

apavarga-pura-dvAram *- the gate of Fulfilment.City is = *

tvad-anusmaraNam prabho *- your Recollection, Sir, = *

tvad-anusmaraNa.udAra-cintAmaNi-matA mayA *- your constant Recollection is,
I say, the Noble Wishing.stone. = *

*vlm.112. Thy remembrance, Lord; is the gate way to the city of salvation,
and it is thy remembrance which I deem as the invaluable gem of my thots.

*sv.110-113 Your remembrance is the fruit of merits acquired in the past
births and it is also the guarantee of still more blessedness in the
future. Your constant remembrance, O Lord, is like the pot of nectar and is
the ever-open door to liberation. Lord, wearing the precious and radiant
jewel of your remembrance I have trampled under foot all the calamities
that might otherwise torment me in the future.



सर्वासाम् आपदाम् मूर्ध्नि दत्तम् भूत.पते पदम् ।

sarvAsAm ApadAm mUrdhni dattam bhUta.pate padam |

इत्य्_उक्त्वा सु-प्रसन्नम् तम् भगवन्तम् महेश्वरम् ॥६।२९।११३॥

iti_uktvA su-prasannam tam bhagavantam mahezvaram ||6|29|113||

.

sarvAsAm ApadAm mUrdhni

dattam bhUtapate padam – *given, Lifelord, your foot*

ity uktvA su-prasannam

tam bhagavantam mahezvaram – *that Lord Mahezvara*

*vlm.113. O Lord of creation! thy remembrance sets its foot on the head of
all our calamities (i.e. tramples over them). (Because Siva is called
sankara for his doing good to all, by removal of their misfortunes).

*sv.110-113 Your remembrance is the fruit of merits acquired in the past
births and it is also the guarantee of still more blessedness in the
future. Your constant remembrance, O Lord, is like the pot of nectar and is
the ever-open door to liberation. Lord, wearing the precious and radiant
jewel of your remembrance I have trampled under foot all the calamities
that might otherwise torment me in the future.

*AB. sarvAsa Apada prasanna*_*.. ||6|29|



अवोचम् प्रणतो भूत्वा यद् राम तद्_इदम् शृणु ।

avocam praNata:_bhUtvA yat,_rAma, tat_idam zRNu |

भगवन्न् त्वत्-प्रसादेन पूर्णा* मे सकला* दिश: ॥६।२९।११४॥

bhagavan*_tvat-prasAdena pUrNA: me sakalA* diza: ||6|29|114||

.

what *I said, after paying due honor, is just this *

*(pay attention,now) *

*: *

bhavan_tvat-prasAdena pUrNA: me - *Being filled for me by Your Grace - *

sakalA: diza: - *all the directions. - *114—

*vlm.114. I said thus far, and then bowing down lowly before the complacent
deity, I addressed him, O Ráma, in the manner as you shall hear from me.

*sv.114-116 "Lord, tho by your grace I have reached the state of
self-fulfilment, I am eager to know more about one thing. Pray enlighten
me. What is the method of worshipping the Lord which destroys all sins and
promotes all

And then, after making the proper

prostration, I said—listen now,

Rama—: "By your grace, I'm full of

Fullness in every direction. 114



किम्.तु पृच्छामि, देव.ईश, संदेहे तत्र निर्णयम् ।

kim.tu pRcchAmi, deva.Iza, saMdehe tatra nirNayam |

ब्रूहि प्रसन्नया बुद्ध्या त्यक्त.उद्वेगम् अनामयम् ॥६।२९।११५॥

brUhi prasannayA buddhyA tyakta.udvegam anAmayam ||6|29|115||

.

kim.tu pRcchAmi - *however I ask,** = *

deva.Iza – *God.Lord,** = *

saMdehe tatra nirNayam - *in doubt there certainty + *

brUhi - *say = *

prasannayA buddhyA – *with clear Intellect = *

tyakta.udvega.m anAmaya.m

kim.tu pRcchAmi deva-Iza

saMdehe tatra nirNayam

brUhi prasannayA buddhyA

tyakta.udvegam an.Amayam

*vlm.115. Lord! it is by thy favour that I have the fulness of my heart's
content on every side; yet as there is one doubt lurking in my mind, I will
request thee to explain it fully to me.



किम्.तु पृच्छामि, देव.ईश, संदेहे तत्र निर्णयम् ।

kim.tu pRcchAmi, deva.Iza, saMdehe tatra nirNayam |

ब्रूहि प्रसन्नया बुद्ध्या त्यक्त.उद्वेगम् अनामयम् ॥६।२९।११६॥

brUhi prasannayA buddhyA tyakta.udvegam an.Amayam ||6|29|116||

.

sarva.pApa=kSaya-karam – *all wickedness destructive.of = *

sarva.kalyANa=vardhanam devArcana-vidhAnam tat kIdRzam bhavati prabho

.

*vlm.116. Say with your clear understanding, and without hesitation and
weariness, regarding the manner of the adoration of gods, which removes all
our sins and confers all good unto us.

*sv.114-116 "Lord, tho by your grace I have reached the state of
self-fulfilment, I am eager to know more about one thing. Pray enlighten
me. What is the method of worshipping the Lord which destroys all sins and
promotes all auspiciousness?"



*IISHVARA said—*



शृणु ब्रह्मविदाम्, श्रेष्ठ, देव.अर्चनम् अनुत्तमम् ।

zRNu brahmavidAm, zreSTha, deva.arcanam anuttamam |

वदामि मुच्यते येन कृतेन सकृद् एव हि ॥६।२९।११७॥

vadAmi mucyate yena kRtena sakRt_eva hi ||6|29|117||

.

zRNu – *hear - *

brahma-vidAm zreSTha *– o best of brahman-knowers - *

devArcanam an.uttamam *– God-worship not-high = *

vadAmi mucyate yena kRtena sakRd eva hi

*vlm.117. The god replied:-Hear me, O Brahman, that art best acquainted
with the knowledge of Brahma; tell you about the best mode of worshipping
the gods, and the performance of which is sure to set the worshipper free.
(From the bonds of the world all at once).



कच्चित्_वेत्सि, महाबाहो, देव: क: स्याद् इति, द्विज ।

kaccit_vetsi, mahAbAho, deva: ka: syAt_iti, dvija |

न देव: पुण्डरीकाक्षो न च देवस् त्रिलोचन: ॥६।२९।११८॥

na deva: puNDarIkAkSa:_na ca deva:_trilocana: ||6|29|118||

.

kac.ci*t_*vetsi *– whatever do you know, = *mahAbAho *– Master Archer, = *

deva: ka: syA*t_*iti *– what god is it = *dvija *– o twiceborn =* na deva:
puNDarIkAkSa: *- not the lotus.eyed god = *na ca deva: trilocana: *- and
not the three.eyed deity = *

*vlm.118. Tell me first, O great armed Brahman, if you know at all who is
that god, whom yoa make the object of your worship, if it be not the
lotus-eyed Vishnu or the three-eyed Siva neither.

*sv.117-121 THE LORD said: Do you know what *a*god' is? God is not Visnu,
Siva or Brahma; not the wind, the sun or the moon; not the brahmana or the
king; not I nor you; not Laksmi nor the mind (intellect).

* kac.ci*t_*vetsi *– whatever do you know, = *mahAbAho *– Master Archer, = *deva:
ka: syA*t_*iti *– what god is it = *dvija *– o twiceborn =* na deva:
puNDarIkAkSa: *- not the lotus.eyed god = *na ca deva: trilocana: *- and
not the three.eyed deity *



न देव: कमल.उद्भतो न देवस् त्रिदश.ईश्वर: ।

na deva: kamala.udbhata:_na deva:_tridaza.Izvara: |

न देव: पवनो न_अर्को न_अनलो न निशाकार: ॥६।२९।११९॥

na deva: pavana:_na_arka:_na_anala:_na nizAkAra: ||6|29|119||

.

*not the lotus.born God*

*not the God indra, Lord of the Thirteen*

*not pavana, God of the wind*

*not the Sun nor its Fire*

*nor the nightly Moon*

*...*

na deva: kamala.udbhata: na deva:_tridaza.Izvara: na deva: pavana:_na_arka:
na_anala:_na nizAkAra:

.

...

*vlm.p.119 It is not the god born of the lotus brahma, or he who is the
lord of the thirteen classes of gods, the great indra himself. It is not
the god of winds, Pavana, or the god of fire, Agni, or the rulers of the
Sun and Moon.



न ब्राह्मणो न_अवनिपो न_अहम् न त्वम् द्विज.उत्तम ।

na brAhmaNa:_na_avanipa:_na_aham na tvam dvija.uttama |

न देवो देह-रूपो हि न देवश् चित्त-रूप-धृक् ॥६।२९।१२०॥

na deva:_deha-rUpa:_hi na deva:_citta-rUpa-dhRk ||6|29|120||

.

*...*

*not a brAhmaNa*

*not an EarthLord*

*not I*

*nor you, most high twice.born,*

*not any God with a bodily shape*

*nor a God who supports affective form*

*...*

na brAhmaNa:_na_avanipa:_na_aham na tvam dvija.uttama na
deva:_deha-rUpa:_hi na deva:_citta-rUpa-dhRk

.

*vlm.p.120 The brAhmaNa (the earth god, Bhudeva) is no god at all, nor is
the king called the shadow of God any god. Neither I, the ego or you are
gods, nor is the body or any embodied being, or the mind or any conception
or creation of the mind is the true god.



न देव: कमला-रूपी न_अपि देवो भवेन् मति: ।

na deva: kamalA-rUpI na_api deva:_bhavet_mati: |

अकृत्रिमम् अ नाद्यन्तम् देवनम् देव* उच्यते ॥६।२९।१२१॥

a-kRtrimam an-Adyantam devanam deva* ucyate ||6|29|121||

.

na deva: kamalA-rUpI – *A God is not some form on a lotus* - na api deva:
bhaven mati: – *nor does Ur mind (mati) become a god* - akRtrimam
anAdyantam devanam – *natural/spontaneous unbounded play/godding - *deva-:
ucyate – *is called "God"*

.

*vlm.121. Neither Laxmi the goddess of fortune, nor sarasvatí the goddess
of intelligence are true goddesses, nor is there any one that may be called
a god, except the one unfictitious god, who is without beginning and end,
that is the true god.

*vlm. (The visvasaratantra of Siva treats of the one infinite and eternal
god).

*jd. But the text here is speaking of "a God"

*sv.117-121 THE LORD said: Do you know what *'*God' is? God is not Visnu,
Siva or Brahma; not the wind, the sun or the moon; not the brahmana or the
king; not I nor you; not Laksmi nor the mind (intellect) {No, mati is the
thinking process. jd.}

This god is not some form seated

upon a lotus; nor does mind

become a god. Spontaneous

and endless play is to be called "god".

* na deva: kamalA-rUpI – *God is not some form on a lotus* - na api deva:
bhaven mati: – *nor does Ur mind (mati) become a god* - akRtrimam
anAdyantam devanam – *natural/spontaneous unbounded play/godding - *deva-:
ucyate – *is called "God"*



आकार.आदि-परिच्छिन्ने मिते वस्तुनि तत् कुत: ।

AkAra.Adi-paricchinne mite vastuni tat kuta: |

अकृत्रिमम् अनाद्यन्तम् देवनम् चिच्*छिवम् विदु: ॥६।२९।१२२॥

a-kRtrimam an-Adyantam devanam cit*zivam vidu: ||6|29|122||

.

AkAra*.Adi*-paricchinne – when it is determined by forms and the like —

mit*a.e* vastu-ni — measured substance —

tat kuta: – whence is that —

akRtrimam – natural —

an-Adyanta-m – unlimited/boundless —

devana-m – play/godding —

cit – Consciousness —

zivam vidu: – know that as Auspicious Shiva —

*sv.122 God is without form and undivided (not in the objects); that
splendour (devanam) which is not made and which has neither beginning nor
end is known as god (deva) or lord Siva which is pure consciousness. [Or
Yahweh and Christos. jd]

*vlm.122. How can a body measured by a form and its dimensions, or having a
definite measure be the immeasurable deity! it is the inartificial and
unlimited Intellect, that is known as the Siva or the felicitous one.



तद् एव देव-शब्देन कथ्यते तत् प्रपूजयेत् ।

tat_eva deva-zabdena kathyate tat prapUjayet |

तद् एव_अस्ति यत: सर्वम् सत्ता-असत्ता-आत्म-रूप.धृक् ॥६।२९।१२३॥

tat_eva_asti yata: sarvam sattA-asattA-Atma-rUpa.dhRk ||6|29|123||

.

tad eva deva-zabdena kathyate – *by that very word "god" it is known* —

tat prapUjayet – *let That be worshipped* —

tad eva asti yata: sarvam – *it is just That which is everything* —

sattA-asattA-Atma-rUpadhRk – *taking the form of reality and unreality* —

*vlm.123. It is that which is meant by the word god-Deva-Deus, and that is
the object of adoration; that is the only ens or on, est or Esteor Esten,
out of which all other beings have proceeded, and in which they have their
existence, and wherein they subsist with their frotnal parts,

*sv.123 That alone is to be worshipped; and that alone is all.



अज्ञात-शिव.तत्त्वानाम् आकार.आदि.अर्चनम् कृतम् ।

a.jJAta-ziva.tattvAnAm AkAra.Adi.arcanam kRtam |

योजन.अध्वत्य्_अशक्तस्य क्रोश.अध्वा परिकल्प्यते ॥६।२९।१२४॥

yojana.adhvani_a-zaktasya kroza.adhvA pari.kalpyate ||6|29|124||

.

ajJAta-ziva.tattvAnAm –*_.. for those who have not known the truths of
shiva, that divine Thatness = *AkAr*a.A*d*i.a*rcanam kRtam *- having made
offering to formations, images = *

yojan*a.a*dhvany a.zaktasya – *for those unable to travel a league = *

kroz*a.a*dhvA pari.kalpyate

*vlm.124. Those unacquainted with the true nature of the felitous siva,
worship the formal idols and images; as a weary traveller thinks the
distance of a mile, to be as long as the length of a league.

*sv.124-126 If one is unable to worship this Siva then he is encouraged to
worship the form. The latter yields finite results but the former bestows
infinite bliss. He who ignores the infinite and is devoted to the finite
abandons a pleasure-garden and seeks the thorny bush.

#krozAdhvA #parikalpyate

.RKhare – fm6029.124-126 “Only for those who cannot grasp this auspicious
nature of That, the worship of form is devised and enjoined. For those who
cannot cross a yojana (about eight miles) it is divided into bits of Krodās
(- two miles). What is obtained by the worship of gods, like Rudra, is only
a part and is limited. The reward of bliss obtained by the worship of the
measureless and undifferentiated Self of God is permanent eternal and pure.
One who leaves the pure fruit and desires the limited impure fruit is like
one who prefers the forest of Indian birch trees to the garden of hibiscus
plants."



इयत्ता.आदि-परिच्छिन्नम् रुद्र.आदे: प्राप्यते फलम् ।

iyattA.Adi-paricchinnam rudra.Ade: prApyate phalam |

अकृत्रिमम् अनाद्यन्तम् फलम् आनन्द* आत्मन: ॥६।२९।१२५॥

akRtrimam anAdyantam phalam Ananda* Atmana: ||6|29|125||

.

iyattAdi-paricchinnam rudra.Ade: prApyate phalam akRtrimam anAdyantam
phalam Ananda Atmana:

*vlm.125. It is possible to have the reward of one's adoration of the
Rudras and other gods; but the reward of the meditation of the true god, is
the unbounded felicity of the soul.

*sv.124-126 If one is unable to worship this Siva then he is encouraged to
worship the form. The latter yields finite results but the former bestows
infinite bliss. He who ignores the infinite and is devoted to the finite
abandons a pleasure-garden and seeks the thorny bush.



अकृत्रिम-फलम् त्यक्त्वा य: कृत्रिम-फलम् व्रजेत् ।

akRtrima-phalam tyaktvA ya: kRtrima-phalam vrajet |

त्यक्त्वा स* मन्दरा-वनम् कारञ्जम् याति काननम् ॥६।२९।१२६॥

tyaktvA sa* mandarA-vanam kAraJjam yAti kAnanam ||6|29|126||

.

akRtrima-phalam tyaktvA

ya: kRtrima-phalam vrajet

tyaktvA sa_mandarA-vanam

kAraJjam yAti kAnanam

*.*

*he who forsakes natural fruit, pursuing the unnatural,*

*would leave a pleasure grove and go into a thicket of brambles*

*.*



बोध: साम्यम् शम* इति पुष्पाण्य्_अग्राणि तत्र च ।

bodha: sAmyam zama* iti puSpANi_agrANi tatra ca |

शिवम् चिन्मात्रम् अमलम् पूज्यम् पूज्य-विदो विदु: ॥६।२९।१२७॥

zivam cit.mAtram a.malam pUjyam pUjya-vida:_vidu: ||6|29|127||

.

bodha: sAmyam zama: - *Realization, Equality, Peace, = *

iti puSpANy.agrANi tatra ca -

zivam cin.mAtram a.malam -

pUjyam pUjya-vida: vidu: - *so say the Worshipologists. *

*vwv. 1688/128. Know that as the worship of the Deity, in which the
Self-god is worshipped by flowers in the form of tranquillity and
awareness. The worship of a form is not worship.

*vlm.127. The true worshippers know the purely intellectual and felicitous
siva, to be the the only adorable god; to whom the understanding and
tranquility and equanimity of the soul are, the most acceptable offerings
than wreaths of flowers.



शम-बोध.आदिभि: पुष्पैर् देव* आत्मा यद् अर्च्यते ।

zama-bodha.Adibhi: puSpai:_deva* AtmA yat_arcyate |

तत् तु देव.अर्चनम् विद्धि न_आकार.अर्चनम् अर्चनम् ॥६।२९।१२८॥

tat tu deva.arcanam viddhi na_AkAra.arcanam arcanam ||6|29|128||

.

zama-bodha.Adibhi: puSpai: deva: AtmA yat arcyate tat tu deva.arcanam
viddhi –

na AkAr*a.a*rcanam arcanam - *worship of a bodily form is not worship*

*. *

*vlm.128. Know that to be the true worship of god, when the Deity of the
spirit (or spiritual Divinity), is worshipped with the flowers of the
understanding and tranquility of the spirit. (Worship god in spirit and
with, the con triteness of thy spirit).

*sv.128-132 Now for the articles used in the worship: wisdom, self-control
and the perception of the self in all beings are the foremost among those
articles. The self alone is lord Siva who is fit to be worshipped at all
times with the flowers of wisdoM



आत्म-संवित्ति-रूपम् तु त्यक्त्वा देव.अर्चनम् जना: ।

Atma-saMvitti-rUpam tu tyaktvA deva.arcanam janA: |

कृत्रिम.अर्चासु ये सक्ताश् चिरम् क्लेशम् भजन्ति ते ॥६।२९।१२९॥

kRtrima.arcAsu ye saktA:_ciram klezam bhajanti te ||6|29|129||

.

*as for those people*

*who avoid divine worship in the form of Self-awareness,*

*who worship constructed idols,*

*they only enjoy long misery*

*.*

Atma-saMvitti-rUpam tu tyaktvA deva.arcanam janA: = kRtrima.arcAsu ye
saktA:_ciram klezam bhajanti te

.

*vlm.129. The soul is of the form of consciousness, (and is to be
worshipped as such), by forsaking the adoration of idols; Those that are
devoted to any form of fictitious cult, are subject to endless misery.



ज्ञात-ज्ञेया* हि ये सन्तो बाल-क्रीड.उपमम् च ते ।

jJAta-jJeyA* hi ye santa:_bAla-krIDa.upamam ca te |

आत्म-ध्यानाद् ऋते, ब्रह्मन्, कुर्वन्तो देव-पूजनम् ॥६।२९।१३०॥

Atma-dhyAnAt_Rte, brahman, kurvanta:_deva-pUjanam ||6|29|130||

.

jJAta-jJeyA: hi ye santa: bAla-krIDa.upamam ca te Atma-dhyAnAt Rte *brAhmaNa
*

kurvanta: deva-pUjanam - *offering divine worship. *

.

*vlm.130. Those knowing the knowable one are called as saints; but those
who slighting the meditation of the soul, betake themselves to the
adoration of idols, are said to liken little boys piaying with their dolls.

*sv.128-132 Now for the articles used in the worship: wisdom, self-control
and the perception of the self in all beings are the foremost among those
articles. The self alone is lord Siva who is fit to be worshipped at all
times with the flowers of wisdoM



आत्मा_एव देवो भगवन् शिव: परम-कारणम् ।

AtmA_eva deva:_bhagavan ziva: parama-kAraNam |

ज्ञान.अर्चनेन_अविरतम् पूजनीय: स* सर्वदा ॥६।२९।१३१॥

jJAna.arcanena_aviratam pUjanIya: sa* sarvadA ||6|29|131||

.

AtmA eva deva: bhagavan ziva: - *Self alone is a God - the Lord Shiva is = *

parama-kAraNam - *the supreme cause = *jJAn*a.a*rcanena - *worshipped with
Wisdom = *aviratam*.constantly-* pUjanIya*.to.be.worshipped-*: sa:.*that.he*-
sarvadA.*everywhen/always* - *his constant rite should always be = *

.

*vlm.131. The Lord siva is the spiritual god, and the supreme cause of all;
He is to be worshipped always and without fail, with the understanding
only. (So the sruti. The vipras adore him in their knowledge, but others
worship him with sacrifices &c.)

*sv.128-132 Now for the articles used in the worship: wisdom, self-control
and the perception of the self in all beings are the foremost among those
articles. The self alone is lord Siva who is fit to be worshipped at all
times with the flowers of wisdoM

* AtmA eva deva: bhagavan ziva: - *Self alone is a God - the Lord Shiva is
= *parama-kAraNam - *the supreme cause = *jJAn*a.a*rcanena - *worshipped
with Wisdom = *aviratam*.constantly-* pUjanIya*.xx-*: sa:.*that.he*-
sarvadA.*everywhen/always* - *his constant rite should always be = *



त्वम् एतच् चेतन.आकाशम् आत्मानम् जीवम् अव्ययम् ।

tvam etat cetana.AkAzam AtmAnam jIvam avyayam |

स्वभावम् विद्धि न त्व्_अन्यः पूज्यः पूज.आत्म-पूजनम् ॥६।२९।१३२॥

svabhAvam viddhi na tu_anya: pUjya: pUja.Atma-pUjanam ||6|29|132||

.

tvam etat - *you are this = *cetana.AkAzam - *affective Space = *AtmAnam
jIvam - *the Self alive = *avyayam svabhAvam - *changeless in nature = *viddhi
na tu anya: pUjya: - *know no other to.be.worshipped = *pUja.Atma-pUjanam - *only
Self-worship is the right rite. *

*vlm.132. You should know the soul as the intellectual and living spirit,
undecaying as the very nature herself; there is no other that is to be
worshipped, the true puja is the worship of the spirit.

*** tvam etat - *you are this = *cetana.AkAzam - *affective Space = *AtmAnam
jIvam - *the Self alive = *avyayam svabhAvam - *changeless in nature = *viddhi
na tu anya: pUjya: - *know no other to.be.worshipped = *pUja.Atma-pUjanam - *only
Self-worship is the right rite. *



*VASISHTHA said—*



चेतन.आकाश-मात्र.आत्म यथा जगद् इदम्, प्रभो ।

cetana.AkAza-mAtra.Atma yathA jagat_idam, prabho |

यथा तच्_चेतनस्य_एव जीव.आदित्वम् तद्_उच्यताम् ॥६।२९।१३३॥

yathA tat_cetanasya_eva jIva.Aditvam tat_ucyatAm ||6|29|133||

.

cetana.*Sentience**/feeling.*AkAza.*Space.*mAtra.*measure/mode.* Atma
*.self-* yathA jagat idam – *as the world is this, -* prabho*.Sir-* yathA
tat – *as that is - of *cetana.*Sentience**/feeling.*sya eva.*very/only *- *thm
*jIvAditva*.condition-*m tat.*that*.one- ucyatAm*.let.it.be.said-*

.

*vlm.133. Vasishtha said:-The soul being of the nature of intellectual
void, as this world is an empty void also; please tell me, my lord, how the
Intellect could be come the living soul etc., as you have declared.

*sv.133 (I asked the Lord: "Pray tell me how this world is transmuted into
pure consciousness and also how that pure consciousness appears as the jiva
and other things". The LORD continued:)

*** cetana.*Sentience**/feeling.*AkAza.*Space.*mAtra.*measure/mode.* Atma
*.self-* yathA jagat idam – *as the world is this, -* prabho*.Sir-* yathA
tat – *as that is - of *cetana.*Sentience**/feeling.*sya eva.*very/only *- *thm
*jIvAditva*.condition-*m tat.*that*.one- ucyatAm*.let.it.be.said-*



*LORD ISHVARA said— *



चिद्व्योम_एव किल_अस्ति_इह परावर-विवर्जितम् ।

cit.vyoma_eva kila_asti_iha parAvara-vivarjitam |

सर्वत्र_असम्भवच् चेत्यम् यत् कल्पान्ते ऽवशिष्यते ॥६।२९।१३४॥

sarvatra_a-sambhavat_cetyam yat kalpAnte_avaziSyate ||6|29|134||

.

cit.vyoma eva kila asti iha parAvara-vivarjitam sarvatra asambhavac cetyam
yat kalpAnte avaziSyate

.

*vlm.134. The god replied:-There being an only vacuous Intellect in
existence, which is beyond all limit; it is impossible for an intelligible
object to exist anywhere which may continue to all eternity. (The
subjective only is self-existent, and the objective is a nullity; it being
impossible for two self-existent

things to co-exist together).

*sv.134-138 (The LORD continued:) Indeed only that cidAkAza (the infinite
consciousness), which alone exists even after the cosmic dissolution,
exists even now, utterly devoid of objectivity. The concepts and notions
that are illumined by the consciousness within itself shine as this
creation, on account of the movement of energy within consciousness,
precisely as dreams arise during sleep. Otherwise, it is totally impossible
for an object of perception to exist outside of the omnipresent infinite
consciousness.

#*cidvyoma *– def. – na*_*idam na*_*idam ta*t_*iti*_*evam sarvam nirNIya
sarvathA | yan_na kiJcit sadA sarvam tac_*cit.*vyoma*_*iti kathyate ||6|29|
y7106.019.



यद्.यत् स्वयम् प्रकचति तस्य स्व.कचनस्य तु ।

yat.yat svayam prakacati tasya sva.kacanasya tu |

स्वयम् यत् स्पन्दितम् नाम तेन_इदम् जगद् इति_अलम् ॥६।२९।१३५॥

svayam yat spanditam nAma tena_idam jagat_iti_alam ||6|29|135||

.

yat-yat svayam prakacati - *whatever projects itself = *

tasya svakacanasya tu - *but of that self-projection = *

svayam yat spanditam nAma - *which is namely its own activity = *

tena idam jagat ity alam

l

*vlm.135. That which shines of itself, is the self-shining Being; and it is
the self or spontaneous agitation of that Being, which has stretched out
the universe.

*sv.134-138 (The LORD continued:) Indeed only that cidAkAza (the infinite
consciousness), which alone exists even after the cosmic dissolution,
exists even now, utterly devoid of objectivity. The concepts and notions
that are illumined by the consciousness within itself shine as this
creation, on account of the movement of energy within consciousness,
precisely as dreams arise during sleep. Otherwise, it is totally impossible
for an object of perception to exist outside of the omnipresent infinite
consciousness.



इत्य्_एवम् स्वप्न-पुरवज्_जगद्_भाति चिद्.आत्मकम् ।

iti evam svapna-puravat_jagat_bhAti cit.Atmakam |

एवम् चिद्व्योम-मात्र=आत्म जगद्.अच्छम् न भित्तिमत् ॥६।२९।१३६॥

evam cit.vyoma-mAtra=Atma jagat.accham na bhittimat ||6|29|136||

.

iti_evam - *just so - *

svapna-puravat - *like Dream City - *

jagat_bhAti - *the world appears - *

cit-Atmakam – *as a Conscious selfling = *

evam cit.vyoma-mAtra=Atma – *so a Conscious.sky-mode of self = *

jagat.accham na bhittimat

*vlm.136. Thus the world appears as a city in dream before the intellectual
soul, and this soul is only a form of the inane intellect, and this world
is but a baseless fabric.



अत्यन्त.असम्भवाच् चेत्यम् दृश्यम् चिद्व्योम.मात्रकम् ।

atyanta.a-sambhavAt_cetyam dRzyam cit.vyoma.mAtrakam |

चित्त्वात् कचति सर्ग.आदौ यत् तज्.जगद् इति स्मृतम् ॥६।२९।१३७॥

cittvAt kacati sarga.Adau yat tat.jagat_iti smRtam ||6|29|137||

.

atyant*a.a*.sambhavAt *– thru boundless unBecoming = *

cetyam dRzyam *- a conceptual percept* =

*cit.*vyoma.mAtrakam *– a measurement of Conscious.sky + *

cittvAt *– thru effective Consciousness = *

kacati sarg*a.A*dau yat *– projects in the process of creation which *is* =
*

tat_jagat*_*iti smRtam *– that world so remembered. *

*vlm.137. It is altogether impossible for aught of the thinkables and
visibles, to exist anywhere except in the empty sphere of the intellect,
and whatever shone forth in the beginning in the plenitude of the Divine
intellect, the same is called its creation or the world from the first.

*sv.134-138 (The LORD continued:) Indeed only that cidAkAza (the infinite
consciousness), which alone exists even after the cosmic dissolution,
exists even now, utterly devoid of objectivity. The concepts and notions
that are illumined by the consciousness within itself shine as this
creation, on account of the movement of energy within consciousness,
precisely as dreams arise during sleep. Otherwise, it is totally impossible
for an object of perception to exist outside of the omnipresent infinite
consciousness.



तस्मात् स्वप्न-पराकारम् यद्_इदम् भासते जगत् ।

tasmAt svapna-parAkAram yat_idam bhAsate jagat |

तत्र चिद्व्योम-मात्र=आत्मन्य्_अन्यता नाम का कुत: ॥६।२९।१३८॥

tatra cit.vyoma-mAtra=Atmani_anyatA nAma kA kuta: ||6|29|138||

.

tasmAt *- from that* =

svapna-parAkAram – *the process of a dream = *

yat – *what = *

idam bhAsate jagat - *shines as this world = *

tatra - *there = *

*cit.*vyoma-mAtra=Atmani - *in self measured as Conscious spacious.sky = *

anyatA nAma kA kuta: - *what otherness is there? from where*

*? *

*vlm.138. Therefore this world which shows itself in the form of a fairy
land in dream, is only an appearance in the empty sphere of the intellect;
and canot be any other in reality.

*sv.134-138 (The LORD continued:) Indeed only that cidAkAza (the infinite
consciousness), which alone exists even after the cosmic dissolution,
exists even now, utterly devoid of objectivity. The concepts and notions
that are illumined by the consciousness within itself shine as this
creation, on account of the movement of energy within consciousness,
precisely as dreams arise during sleep. Otherwise, it is totally impossible
for an object of perception to exist outside of the omnipresent infinite
consciousness.



चिन्मात्रम् एव गिरयश् चिन्मात्रम् जगद्.अम्बरम् ।

cinmAtram eva giraya:_cinmAtram jagat-ambaram |

चिन्मात्रम् आत्मा जीवश् च चिन्मात्रम् भूत-सम्तति: ॥६।२९।१३९॥

cinmAtram AtmA jIva:_ca cinmAtram bhUta-samtati: ||6|29|139||

.

...

*measured.Consciousness are these mountains*

*measured.Consciousness is this world-sky*

*measured.Consciousness are self and the **Living.jIva*

*measured.Consciousness are the whole array of beings*

*...*

cinmAtram eva giraya: cinmAtram jagat-ambaram cinmAtram AtmA jIva:_ca
cinmAtram bhUta-samtati:

*.*

* cinmAtra = cit.mAtra is generally translated as "pure Consciousness" or
"Consciousness-only" or the like. "mAtra" is a measure, like a "foot" of
verse.

such measured Consciousness is "cinmaya", generally translated

at the whim of the translator. I read it as a Mode of Consciousness.

*sv.All these mountains, the whole world, the firmament, the self, the jiva
or the individuality and all the elements of which this world is
constituted — all these are naught but pure consciousness.



चिद्व्योम.मात्राद्_इतरत् सर्ग.आदौ सर्व.वेदने ।

cit.vyoma.mAtrAt_itarat sarga.Adau sarva.vedane |

भिन्नस्व्_अग्रे पुरे वा_अपि किम् सम्भवति कथ्यताम् ॥६।२९।१४०॥

bhinnasu_agre pure vA_api kim sambhavati kathyatAm ||6|29|140||

.

*cit.*vyoma-mAtra.At*_*itarat *– different than formative
Consciousness-space** = *sarga.Adau sarva.vedane *– in the creative process
thru which everything is known** =*

bhinnasu agre pure vA api

kim sambhavati kathyatAm

.

*vlm.140. Tell me, what other thing is there that could know all things in
the beginning and before creation of the universe, except it were the
Intellect which saw and exhibited everything, in heaven and earth as
contained in itself.

*sv.140 Before the so-called creation when only this pure consciousness
existed, where were all these (heaven, etc. )?

*#cidvyoma #vedana *

*VA. say, how can be something different from the space of Cit in all/any
perception since beginning of creation in (your) city or in heaven (or in
netherworld)? AS: I agree.


आकाशम् परमाकाशम् ब्रह्माकाशम् जग च्.चिति: ।

AkAzam paramAkAzam brahmAkAzam jagat.citi: |

इति पर्याय-नामानि तत्र पादप-वृक्ष-वत् ॥६।२९।१४१॥

iti paryAya-nAmAni tatra pAdapa-vRkSa-vat ||6|29|141||

.

AkAzam – *AkAsha.Space = *parama.AkAzam – *Supreme-Space *= brahma.AkAzam –
*brahmic-Space* = jagat-citi: - *the world-Affectation = *iti
paryAya-nAmAni – *these are similar terms = *tatra pAdapa-vRkSa-vat – *like
"Root-drinker" and "tree"*

*.*

*vlm.141. The words sky, fermament, and the vacUm of Brahma and the world,
are all applicable to the Intellect, as the words arbour and tree are bat
synonymous expressions for the same thing.

*sv.141 Space (AkAza), supreme or infinite space (paramAkAzam), absolute
space (brahmAkAzam), creation, consciousness — are mere words and they
indicate the same truth even as synonyms do.

##e* - A>i - #parye - #*paryAya:* पर्यायः - A synonym, convertible term,
alternate. **M*W. •• I read this rather as "cognate", of similar meaning
*jd.



एवम् द्वौ स्वप्न-संकल्प-मायाभि: स्वनुभूयते ।

evam dvau svapna-saMkalpa-mAyAbhi: svanubhUyate |

तदा किल चिदाकाशम् एव भाति जगत्तया ॥६।२९।१४२॥

tadA kila cit.AkAzam eva bhAti jagattayA ||6|29|142||

.

evam dvau – these two - ‑

svapna-saMkalpa-mAyAbhi: su?anubhUyate tadA kila cit.AkAzam

.

eva bhAti jagattayA – and so shines forth this worldliness - ‑

*vlm.142. And as both our dreams and desires arise in us by our delusion,
so it it our illusion only which makes us perceive the existence of the
outer world; in the empty space of the intellect.

*sv.142-146 Even as the duality experienced in dream is illusory, the
duality implied in the creation of the world is illusory.

*EEp.60. (7.43.12) The appearance [in the form of] this world is pure [and
of the character of] the awareness of consciousness only. In here, what is
singularity or duality? Abiide in the state of enlightenment {nirvANa}.
This is all (alam). cf. <cid.AkAzam eva bhAti jagattayA> 6.29.142.



यथा_एतत् संवित्.आकाशम् स्वप्ने भाति जगद्.वपु: ।

yathA_etat saMvit.AkAzam svapne bhAti jagat*vapu: |

तथा_इदम् जाग्रद्.आख्ये ऽपि स्वप्ने भाति तद् एव न: ॥६।२९।१४३॥

tathA_idam jAgrat.Akhye_api svapne bhAti tat_eva na: ||6|29|143||

.

yathA etat saMvid-AkAzam *- as this Awareness.Space = *svapne bhAti
jagat-vapu: *- in dream projects the substance of the jagat.World = *

tathA idam jAgrad-Akhye api *- thus This when it's called jAgrat.Waking = *

svapne bhAti tad eva na: *- appearing in a dream it's not even that. = *

*vlm.143. And as it is our empty consciousness, that shows the sight of the
external world in our dream; so it is that very thing that shows us the
same, in the waking dream of ourselves.

*sv.142-146 Even as the duality experienced in dream is illusory, the
duality implied in the creation of the world is illusory.



यथा स्वप्न-पुरे चित् खम् वर्जयित्वा_इतरत् क्व.चित् ।

yathA svapna-pure cit kham varjayitvA_itarat kva.cit |

न किम्चित् सम्भवत्य्_एवम् जाग्रत्य्_एवम् महाचित: ॥६।२९।१४४॥

na kimcit sambhavati_evam jAgrati_evam mahAcita: ||6|29|144||

.

yathA svap*na_*pure – *as in Dream City - *

ci*t k*ham varjayitvA*_*itara*t k*va.cit – *Consciousness without any other
kha.space whatever – *

na kimcit_sambhavati evam *– nothing whatever is produced thus - *

jAgrati*_*evam mahAcita: - *so in waking-state the Great Consciousness - *

*vlm.144. As it is not possible for the city in a dream, to be represented
any where except in the hollow space of our intellect; so it is impossible
for the waking dream of the world, to be shown elsewhere except in the
emptiness of the same.

*sv.142-146 Even as the duality experienced in dream is illusory, the
duality implied in the creation of the world is illusory.



यतो न सम्भवत्य्_अन्यच् चेत्यम् किम्चित् ततो ऽखिलम् ।

yata:_na sambhavati_anyat_cetyam kimcit tata:_akhilam |

चित्तम् संचेत्यम् अप्य्_एतद् अचेत्यम् सज्.जगत्=स्थितम् ॥६।२९।१४५॥

cittam saMcetyam api_etat_acetyam sat.jagat=sthitam ||6|29|145||

.

*since there does not become another conceivable whatever *

*thence is only totality + *

*Affective.mind* = saMcetyam api - *tho quite conceivable = *

e*tat_*acetya*m *- *is this inconceivable = *

saj-jagat=sthitam - *situation of the existent world*

*: *

*vlm.145. [not a translation] As it is not possible for any thing that is
thinkable to exist any where except in the thinking mind, so it is
impossible for this thinkable world to exist any other place beside the
divine mind.

*sv.142-146 Even as the duality experienced in dream is illusory, the
duality implied in the creation of the world is illusory.

*VA. As nothing exists other than the perceivable (in this world),
everything being perceivable, the world without mind’s perceptions is
reality.

*AS: Since nothing else is capable of being perceived (as real) other than
the global citta (cit), the world stays as imperceptible (not visible as
real).



परम.आकाश-कलनम् त्रि.जगत् स्वयम् उत्थितम् ।

parama.AkAza-kalanam tri.jagat svayam utthitam |

स्वप्नवद् विद्धि चिद्व्योम्नि न त्व्_एतद् द्वैतवत् स्थितम् ॥६।२९।१४६॥

svapnavat_viddhi cit.vyomni na tu_etat dvaita.vat sthitam ||6|29|146||

.

*an impulse in absolute Space*

*the Triple.World is itself.arisen*

*:*

*know it as a dream in your Conscious spacious.sky*

*but not as this existent duality*

*.*

parama.AkAza-kalanam tri.jagat svayam utthitam svapna_vat_viddhi cit.vyomni
na tu_etat dvaita.vat sthitam

*.*

*vlm.146. The triple world rose of itself at the will and in the empty
space of the supreme Intellect, as it was a dream rising and setting in the
self same mind, and not as any thing other than it, or a duality beside
itself.

*sv.142-146 Even as the duality experienced in dream is illusory, the
duality implied in the creation of the world is illusory.

*param*a.A*kAza-kalanam – *an impulse in absolute Space = *tri.jagat svayam
utthitam - *the Triple.World is itself.arisen + *svap*na_*vat viddhi - *like
a dream know it = *cit.vyomni - *in Conscious spacious.sky = *na tu_etat - *but
not as this = *dvaita.vat sthitam - *existent as duality. *



यथा चिद्व्योम-मात्र.आत्म स्वप्ने घट-पट.आदिकम् ।

yathA cit.vyoma-mAtra.Atma svapne ghaTa-paTa.Adikam |

सर्ग.आदाव्_एव सर्गो ऽयम् तथा चिद्व्योम-मात्रकम् ॥६।२९।१४७॥

sarga.Adau_eva sarga:_ayam tathA cit.vyoma-mAtrakam ||6|29|147||

.

yathA *as.in.such.way* = cit.vyoma-mAtra.Atma *– Conscious.sky-mode=self* = svapne
*- in dream* = ghaTa-paTa.Adikam *– as pot or painting or the like = *sarga.Adau_eva
*- in the beginning of Creation too* = sarga:_ayam *– Creation is this* = tathA
cit.vyoma-mAtrakam *- thus a Conscious.sky-modulation *

*.*

*vlm.147. As one sees the diverse appearances of ghatas and patas pots and
painting in his dream, and all lying within the hollowness of his mind; so
the world appears of itself, in the vacuity of the Divine Intellect, at the
beginning of creation.



शुद्ध-संवित्ति-मात्रत्वाद्_ऋते ऽन्यत् स्वप्न-पत्तने ।

zuddha-saMvitti-mAtratvAt_Rte_anyat svapna-pattane |

यथा न विद्यते किम्चित् तथा_अस्मिन् भुवन-त्रये ॥६।२९।१४८॥

yathA na vidyate kimcit tathA_asmin bhuvana-traye ||6|29|148||

.

*except.for *zuddha*.xx*.saMvitti.*xx*.mAtra*.measure/mode*. tva.
*condition/-ity*.At Rte – anyat.*other* svapna.*dream.*pattana.*xx*.e yathA
na vidyate kimcit - *as nothing anyhow is known.to.be.= *

tathA_asmin_bhuvana-traye - *thus in this triple world*

*. *

*vlm.148. As there is no substantiality of anything in the fairy land of
one's dream, except his pure consciousness of the objects; so there is no
substantiality of the things which are seen in this triple world, except
our conciousness of theM

*sv.147-152 Even as the objects seem to exist and function in the inner
world of consciousness in a dream, objects seem to exist and function in
the outer world of consciousness during the wakeful state. Nothing really
happens in both these states. Even as consciousness alone is the reality in
the dream state, consciousness alone is the substance in the wakeful state
too. That is the Lord, that is the supreme truth, that you are, that I am
and that is all.



या: काश्चन दृशो ये ये भाव.अभावास् त्रि.काल-गा: ।

yA: kA:cana dRza:_ye ye bhAva.abhAvA:_tri.kAla-gA: |

स=देश-काल-चित्तास् तत् सर्वम् चिद्व्योम-मात्रकम् ॥६।२९।१४९॥

sa=deza-kAla-cittA:_tat sarvam cit.vyoma-mAtrakam ||6|29|149||

.

yA: kAz.cana dRza:

ye ye bhAv*a.a*bhAvA: tri.kAla-gA: *- whether or not becoming in the course
of the three times = *sa=deza-kAla-cittA: *- with affected time and *place
= *

tat_sarvam *cit.*vyoma-mAtrakam

*jd. the compound #dezakAla indicates time and place

with the limitations of place*–*not Space, which is unlimited.

*vlm.148. What ever is visible to sight, and all that is existent and
inexistent, in the three times of the present, past and future; and all
space, time and mind, are no other than appearances of vacuous intellect
(of Brahma).

*sv.147-152 Even as the objects seem to exist and function in the inner
world of consciousness in a dream, objects seem to exist and function in
the outer world of consciousness during the wakeful state. Nothing really
happens in both these states. Even as consciousness alone is the reality in
the dream state, consciousness alone is the substance in the wakeful state
too. That is the Lord, that is the supreme truth, that you are, that I am
and that is all.



स* एष* देव: कथितो य: पर: परमार्थत: ।

sa* eSa* deva: kathita:_ya: para: paramArthata: |

यस् त्वम् सो ऽहम् अशेषम् वा जगद् एव च यो ऽखिल: ॥६।२९।१५०॥

ya:_tvam sa:_aham azeSam vA jagat_eva ca ya:_akhila: ||6|29|150||

.

sa *eSa**deva: - *that this God - *kathita: - *is said.to.be* - ya: para:
paramArthata: - *one who is beyond the paramArtha.Higher.Sense-* yas tvam – *who
is you – *

s*a:_*aham azeSam vA – *or he is I entirely - *jagat eva ca y*a:_*akhila: - *and
who is the whole world*

*. *

*vlm.149. He is verily the god of whom I have told you, who is

supreme in the highest degree; (lit in its transcendental sense).

Who is all and unbounded and includes me, thee and the endless

world in Himself.

*sv.147-152 Even as the objects seem to exist and function in the inner
world of consciousness in a dream, objects seem to exist and function in
the outer world of consciousness during the wakeful state. Nothing really
happens in both these states. Even as consciousness alone is the reality in
the dream state, consciousness alone is the substance in the wakeful state
too. That is the Lord, that is the supreme truth, that you are, that I am
and that is all.

The god I speak of is Supreme in the very highest sense. He

is you, and he is I, and the entire world, leaving no-one out.



सर्वस्य वस्तु-जातस्य जगतो ऽन्यस्य ते मम ।

sarvasya vastu-jAtasya jagata:_anyasya te mama |

देहो हि चेतन.आकाशम् परमात्मा_एव न_इतरत् ॥६।२९।१५१॥

deha:_hi cetana.AkAzam paramAtmA_eva na_itarat ||6|29|151||

.

sarvasya vastu-jAtasya – *of everything born to substantiality - *

jagat*.world*.a:.anyasya.*of.another* te.*they.**you* mama.*my* deha: hi
*.for/indeed* cetana*.Effected.Sentience*.AkAza.*sky.Space*.m paramAtma.
*SuperSelf* eva na.*not* itarat.*different/other*

.

*vlm.150. The bodies of all created beings, of thine mine, and others, and
of all in this world, are all full with the intellectuality of the supreme
soul and no other.

*sv.147-152 Even as the objects seem to exist and function in the inner
world of consciousness in a dream, objects seem to exist and function in
the outer world of consciousness during the wakeful state. Nothing really
happens in both these states. Even as consciousness alone is the reality in
the dream state, consciousness alone is the substance in the wakeful state
too. That is the Lord, that is the supreme truth, that you are, that I am
and that is all.



संकल्पने स्वप्न-पुरे शरीरम्

saMkalpane svapna-pure zarIram

चिद्व्योम तो ऽन्यत्र यथा_अस्ति किम्चित् ।

cit.vyomata:_anyatra yathA_asti kimcit |

तथा_इह स्वर्गे प्रथम.एक-सर्गाद्

tathA_iha svarge prathama.eka-sargAt_

मुने प्रभृत्य्_अस्ति न रूपम् अन्यत् ॥६।२९।१५२॥

mune prabhRti_asti na rUpam anyat ||6|29|152||

.

saMkalpane svapnapure - *in a conceptual Dream City = *

zarIram - *the body = *

*cit.*vyomata: - *than Conscious spacious.sky = *

anyatra - *elsewhere/otherwise = *

yathA asti kimcit - *as it is something/how = *

tathA iha - *thus here = *

svarge - *in heaven = *

pratham*a.e*ka-sargAt - *than the primal one Creation, = *

*muni, =*

prabhRti asti na rUpam anyat - *at.first there is no form other **(than)**
= *

*vlm.151. As there is nothing, O sage, except the bodies that are produced
from the vacuous intellect or intellectual vacuity of Brahma, and
resembling the images produced in the fairy land of one's dream; so there
is no form or figure in this world, other than what was made in the
beginning of creation.

*sv.147-152 Even as the objects seem to exist and function in the inner
world of consciousness in a dream, objects seem to exist and function in
the outer world of consciousness during the wakeful state. Nothing really
happens in both these states. Even as consciousness alone is the reality in
the dream state, consciousness alone is the substance in the wakeful state
too. That is the Lord, that is the supreme truth, that you are, that I am
and that is all.







*o*ॐ*m*







FM6030 2.AG14-16 HOW CONSCIOUSNESS PROJECTS .z109

https://www.dropbox.com/s/67ss4q3ta0g1wjg/fm6030%202.ag14...16%20How%20Consciousness%20Projects%20.z109.docx?dl=0

*FM.6.30 *

Jiva Das

unread,
Jul 11, 2021, 10:02:15 AMJul 11
to yoga vasishtha
*FM6029*





*o*ॐ*m*



FM.6.29



*VASISHTHA*



*MEETS*



*SHIVA*





jd: after a few exhortations

vasiShTha tells of the yoga he learned from shiva

in this super.sesqui.century

of 152 verses



*VÂLMÎKI OF THE ANTHILL said—*



इत्य्_आकर्णायति स्वस्थ.सम.चेतसि राघवे ।

iti_AkarNAyati svastha.sama.cetasi rAghave |

विश्रान्ते स्वात्मनि स्वैरम् परमानन्दम् आगते ॥६।२९।१॥

vizrAnte svAtmani svairam paramAnandam Agate ||6|29|01||

.

*He gave.ear to what was said to him *

*&*

*in Râma.Râghava's self.abiding.sameness of understanding *

*in Repose in his own Self *

*freely he came to the Highest Happiness*

*. *

*vlm.1. VALMIKI relates:—Hearing this discourse of the sage, Ráma remained
sedate with the *coma* (sama) of his mind, his spirits were tranquil, and
his soul was full of rapture.

* इत्य् आकर्णायति – so having.eared, = स्वस्थ.सम.चेतसि राघवे – in the
rAghava's selfAbiding.equal=understanding = विश्रान्ते स्वात्मनि – in
repose in his own.Self = स्वैरं परमानन्दम् आगते – freely come to the
Supreme Joy_..



तत्र.स्थेषु च सर्वेषु तेषु_उपशम.शालिषु ।

tatra.stheSu ca sarveSu teSu_upazama.zAliSu |

राघवस्य_आत्म.विश्रान्ते: स्थित्य् ऽर्थम् वचन.अमृतम् ॥६।२९।०२॥

rAghavasya_Atma.vizrAnte: sthiti.artham vacana.amRtam ||6|29|02||

.

*and all those seated there also were filled with Upashama Peace,*

*hearing the deathless words that taught Repose in Self to young Râma.*

*The water of wisdom that flowed.forth from the lips of the Muni*

*was like a raincloud watering arid fields*

*. *

tatra.stheSu ca sarveSu

*and whin/among all those seated there*,

those filled with upashama.*Quieting*

*of the *Raghava @ R*epose in Self *

sthiti.artham vacana.amRtam

for the purpose of that state, the deathless words ….

.

*vlm.2. The whole audience also that was present at the place, being all
quiet, calm and silent (comatose.upasánta), the sage withheld his speech
for fear of disturbing their spiritual repose: (which converted them to
stock and stone).

*sv.1.4 VASISTHA, who suddenly became silent when he found that Rama was
completely absorbed in the self, resumed his discourse after an interval
and after Rama had returned to normal consciousness:

* tatra.stheSu ca sarveSu and *whin/among all those seated there*,
teSu_upazama.zAliSu तेषु उपशम.शालिषु – in them who were filled with
upashama.*Quieting* = rAghavasya_Atma.vizrAnte: राघवस्य आत्म.विश्रान्तेः – *of
the repose in Self of the rAghava = *sthiti.artham vacana.amRtam |स्थि tyx
' र्थं वचन.अमृतम् – for the purpose of that state, the deathless words ….



विरराम मुनेर् वारि सस्येष्व्_अम्बु.धराद् इव ।

virarAma mune:_vAri sasyeSu_ambu.dharAt_iva |

अथ याते मुहूर्त.अर्धे राघवे प्रतिबोधिते ॥६।२९।०३॥

atha yAte muhUrta.ardhe rAghave pratibodhite ||6|29|03||

पुनर् आह तम् एव_अर्थम् वसिष्ठो वदताम् वर: ।

punar Aha tam evArtham vasiSTha:_vadatAm vara: |

.

*And so the Muni paused.*

*And then there came another hour in Râma's awakening,*

*and once again the eloquent Vasishtha, answered Râma thus*

*for *

*the rain ends, its water sinks into the earth*

*& *

* half an hour passes awakening **Râma*

*.*

virarAma*.ceased/grew.silent, of the* *Muni**.*e: vAri*.water on the* sasya
*.crop/grain.*eSu *from a *ambudhara.*raincloud.*At iva.*like/as.if *=
atha*.then/next
whin *yAta*.having.come**.*e muhUrta*.hour.*ardha*.half.*e rAghava
*.Râghava.i* *whin* pratibodhita*.tott/admonished.*e punar.*again.* Aha*.said
to *tam*.him/it.* eva.*very/only *– artha*.*m vasiSTha*.the.Plentiful, the *
vadatAm*.of.speakers* vara*.best*

*. *

*vlm.3. The sage stopped from distilling the drops of his ambrosial speech
any more, after the hearts of the audience were lulled to rest by their
draughts, as the clouds cease to rain drops, having penetrated into the
hearts of ripined grains.

.

##budh *bodhita **pratibodhita *instructed, taught, admonished +

* virarAma*.ceased/grew.silent, of the* *Muni**.*e: vAri*.water on the*
sasya*.crop/grain.*eSu *from a *ambudhara.*raincloud.*At iva.*like/as.if *=
atha*.then/next whin *yAta*.having.come**.*e muhUrta*.hour.*ardha*.half.*e
rAghava*.Râghava.*e *whin* pratibodhita*.tott/admonished.*e punar.*again.*
Aha*.said to *tam*.him/it.* eva.*very/only *– artha*.*m
vasiSTha*.the.Plentiful,
the *vadatAm*.of.speakers* vara*.best*



*VASISHTHA said—*



राम, सम्यक्.प्रबुद्धो ऽसि स्वात्मानम् असि लब्धवान् ॥६।२९।०४॥

rAma, samyak.prabuddha:_asi svAtmAnam asi labdhavAn ||6|29|04||

.

*Râma, you are fully awakened, you have attained your ownSelf.*

*.*

*vlm.4. As Ráma (with the rest of the assembly) came to be rose from their
torpor after a while; the eloquent Vasishtha resumed his discourse in
elucidation of his former lecture. (On spirituality).

*sv.1.4 VASISTHA, who suddenly became silent when he found that Rama was
completely absorbed in the self, resumed his discourse after an interval
and after Rama had returned to normal consciousness:

* राम सम्यक्.प्रबुद्ध.ः असि – r*A*ma, you are fully awakened. = स्व.आत्मानम्
असि लब्धवान् – You have attained your ownSelf.



एवम् एव_अवलम्ब्य.अर्थम् तिष्ठ न_इह पदम् कृथा: ।

evam eva_avalambya.artham tiSTha na_iha padam kRthA: |

इदम् संसार.चक्रम् हि नाभौ संकल्प.मात्रके ॥६।२९।०५॥

idam saMsAra.cakram hi nAbhau saMkalpa.mAtrake ||6|29|05||

.

*Having attained the highest goal,*

*do not be set on maintaining the present state—*

*because this wheel of samsAra, here at its hub,*

*is only our Imagining*

*.*

एवम् एव अवलम्ब्य अर्थं –*_*..thus indeed attaining the highest goal =

तिष्ठ न इह पदं कृथा.ः – and do not be set on maintaining the present state
[kRtha = tanUkRtha] = इदं संसार.चक्रं हि – as for this wheel of *samsAra* =

नाभौ संकल्प.मात्रके – at its hub is only SaMkalpa Imagining 5.

*sv.5. O Rama, you are thoroughly awakened and you have gained
self.knowledge. Remain forever in this exalted state; do not get involved
in this world.appearance.

*vlm.5. Vasishtha said:—Ráma! you are now fully awakened to light, and have
come to and obtained the knowledge of thyself; remain hence forward fixed
to the only true object, wherein you must rely your faith, and never set
your feet on the field of the false phenominal world.

*vwv. 1897/5b,6a. rAma! This wheel of worldly existence is indeed stopped
when the nave, which is mere imagination, is completely stopped from
propelling.

* एवम् एव अवलम्ब्य अर्थं –*_*..thus indeed attaining the highest goal =
तिष्ठ न इह पदं कृथा.ः – and do not be set on maintaining the present state
[kRtha = tanUkRtha] = इदं संसार.चक्रं हि – as for this wheel of *samsAra* =
नाभौ संकल्प.मात्रके – at its hub is only SaMkalpa Imagining



संरोधितायाम् वहनाद्,_रघु.नन्दन, रुद्ध्यते ।

saMrodhitAyAm vahanAt,_raghu.nandana, ruddhyate |

क्षोभितायाम् मनो.नाभ्याम् इदम् संसार.चक्रकम् ॥६।२९।०६॥

kSobhitAyAm mana:.nAbhyAm idam saMsAra.cakrakam ||6|29|06||

.

*From the constraint of its motion, *

*darling of the Raghu clan, *

*stop its turning: *

*for the Mind's the hub of the great wheel of samsAra.*

saMrodhitAyAm vahanAt *In the constraint of its flow *

raghunandana *darling of the Raghus, *

ruddhyate kSobhitA.yAm *stop this turning *

mano.nAbhyAm idam saMsAra.cakrakam *of the Mind.hub of the samsAra.wheel*

*. *

*vwv. 1897/5b,6a. r*A*ma! This wheel of worldly existence is indeed stopped
when the nave, which is mere imagination, is completely stopped from
propelling.

*sv.6. This wheel of world.appearance (the wheel of birth and death of all
things) has ideas, thots or notions for its hub. When these are arrested
the world.appearance ceases, too. If one uses his will.force to arrest the
wheel, it *continues to revolve* if the distractions caused by thots do not
cease.

vlm.6. The wheel of the world is continually revolving round the centre of
desire, put a peg to its axis, and it will *stop from turning* about its
pole.



प्रयत्नाद्_रोधितम् अपि प्रवहत्य्_एव वेगत: ।

prayatnAt_rodhitam api pravahati_eva vegata: |

परम् पौरुषम् आस्थाय बलम् प्रज्ञाम् च युक्तित: ॥६।२९।०७॥

param pauruSam AsthAya ba*la.m *prajJAm ca yuktita: ||6|29|07||

.

*with every effort to restrain *

*this motion, with energy, you *

*must practice perfect *pauruSa, *

*united with *prajJA Wisdom *

.

prayatnA.d rodhita.m api .*_..tho with effort restrained *

pravahaty eva vegata: *proceeding with energy. *

param pauruSam AsthAya *practice perfect *pauruSa *

ba*la.m *prajJAm ca yuktita: *and united powerfully with *prajJA Wisdom .. *

*vwv. 1897/7b,8a. Let one stop only the mind (or thinking) which is the
nave of the wheel of worldly existence, through (proper) means, having
resorted to the greatest human effort, vigour and wisdo*m *

*sv.7 Hence, one should restrain the hub (the thots and notions) having
resort to supreme self.effort, strength, wisdom and common.sense.

*vlm.7. If you be slack to fasten the nave (nábhi) of your mind, by your
manly efforts (purushár tha); it will be hard for you to stop the wheel of
the world, which runs faster as you slacken your mind.



नाभिम् संसार.चक्रस्य चित्तम् एव निरोधयेत् ।

nAbhim saMsAra.cakrasya cittam eva nirodhayet |

प्रज्ञा.सौजन्य.युक्तेन शास्त्र.संवलितेन च ॥६।२९।०८॥

prajJA.saujanya.yuktena zAstra.saMvalitena ca ||6|29|08||

.

*the hub of the Samsâra.wheel, Chitta.Affection, has to be restrained*

*—by your connection with the wise, and studying the Shâstra*

*.*

nAbhi.m – nave, hub/focus —

saMsAra.cakrasya – the hub of the *samsAra*.wheel —

cittam eva nirodhayet – the *cit*ta must be restrained —

prajJA.saujanya.yuktena – by connection with wise people —

zAstra.saMvalit*a.e*na ca — and immersion in the *zAstra*s —

*vwv. 1897/7b,8a. Let one stop only the mind (or thinking) which is the
nave of the wheel of worldly existence, through (proper) means, having
resorted to the greatest human effort, vigour and wisdo*m *

*vlm.8. Exert your manly strength (courage), with the aid of your mental
powers and wisdom, stop the motion of your heart, which is the centre of
the wheeling course of the world.

*sv.8.13 What is not achieved by such concerted action is not achieved by
any other means. Hence, one should abandon the false dependence on divine
intervention which is in fact the creation of the immature childish mind
and, with one's intense self.effort, one should gain mastery over the mind.
This world.appearance commenced with the thot.force of the Creator. But, it
is false. In it these bodies born of the natural characteristics of various
elements wander about. Hence, one should never again entertain the notion
that the body exists and that pleasure and pain are factual states.



पौरुषेण न यत् प्राप्तम् न तत् क्वचन लभ्यते ।

pauruSeNa na yat prAptam na tat kvacana labhyate |

दैव.एक.परताम् त्यक्त्वा बाल.बोध.उपकल्पिताम् ॥६।२९।९॥

daiva.eka.paratAm tyaktvA bAla.bodha.upakalpitAm ||6|29|9||

.

*what is not got by Personal.power — **that is not anywhen to be had*

*:*

*when you've abandoned Fate or Unity or something.else*

*as the imaginings of a child*

*...*

*.*

pauruSa*.*eNa na.*not* yad.*what/which* prApta*.*m na.*not* tat.*that/it/he*
kvacana labhyate | daiva*.*eka.*one*.paratA*.*m tyaktvA bAla*.boy/child*
.bodha*.*upakalpita*.*Am

*.*

*pauruSeNa na yat prAptam What is not got by personal effort, na tat
kvacana labhyate that is not got by any means daiva.eka.paratAm tyaktvA –
having forsaken fate.one.other.ness — bAla.bodha.upakalpitAm – the
imaginings of a child —

*vlm.9. Know, that everything is obtainable by means of manly exertion,
joined with good sense and good nature, and assisted by a knowledge of the
sástras; and whatever is not obtained by these, is to be had nowhere by any
other.

*sv.8.13 What is not achieved by such concerted action is not achieved by
any other means. Hence, one should abandon the false dependence on divine
intervention which is in fact the creation of the immature childish mind
and, with one's intense self.effort, one should gain mastery over the mind.
This world.appearance commenced with the thot.force of the Creator. But, it
is false. In it these bodies born of the natural characteristics of various
elements wander about. Hence, one should never again entertain the notion
that the body exists and that pleasure and pain are factual states.

*pauruSeNa na yat prAptam What is not got by personal effort, na tat
kvacana labhyate that is not got by any means daiv*a.e*ka.paratAm tyaktvA –
having forsaken fate.one.other.ness — bAla.bodha.upakalpitAm – the
imaginings of a child —

what is not got by *pauruSa,

that is not got by any means.
Forsake Fate, and the Other: they're

the fantasies of a mere boy.



निजं प्रयत्नम् आश्रित्य चित्तम् आदौ निरोधयेत् ।

nijam prayatnam Azritya cittam Adau nirodhayet |

आविरिञ्चात् प्रवृत्तेन भ्रमेन अज्ञान.रूपिणा ॥६।२९।१०॥

A.viriJcAt pravRttena bhramena_ajJAna.rUpiNA ||6|29|10||

.

...

nijam prayatnam Azritya *Relying on your regular effort *cittam Adau
nirodhayet *the Affection, from the first, should be subdued *

*from/thru *A*.*viriJca*.*A *by/with* pravRtta*.proceeding*.ena

bhramena ajJAna.rUpiNA *by/with Delusion taking the form of Ignorance .*

AviriJcA.t pravRtta.ena – by seting.out from BrahmA

.

Rely upon your regular effort.

The citta Affection, from the first, needs to be subdued,

without relying on Brahmâ or any such form of unKnowing

.

*vlm.10. Relinquish your reliance on destiny which is a coinage of puerile
imagination; and by relying on your own exertions, govern your heart and
mind for yourlasting good.

*sv.8.13 What is not achieved by such concerted action is not achieved by
any other means. Hence, one should abandon the false dependence on divine
intervention which is in fact the creation of the immature childish mind
and, with one's intense self.effort, one should gain mastery over the mind.

*VA. With its form of deluded ignorance, since being created by Brahma,

unreal but appearing real, this world is seen, O sinless.

*AS: I would not accuse Brahma of creating the ignorance(:))
I suggest: Due to the confusion (bhrama) which has the form of ignorance
and has been propagated since Brahma (creation time) the unreal (asat) is
perceived as apparent real, o sinless one.
*EE.p61. When AbhAsa is applied to reject illusory appearance, it is often
used to stress the nonexistent (asat) aspect of what appears. This
nonexistent nature of illusory appearance comes fromn the understanding
that ignorance (avidyA) is in fact nonexistent. In this understanding,
error and ignorance are identical, and nonexisting ignorance gives the
appearance of something having existence.

* nijam prayatnam Azritya *Relying on your regular effort *cittam Adau
nirodhayet *the Affection, from the first, should be subdued from/thru *A*.*
viriJca*.*A *by/with* pravRtta*.proceeding*.ena bhramena ajJAna.rUpiNA *by/with
Delusion taking the form of Ignorance .*AviriJcA.t pravRtta.ena – by
seting.out from BrahmA



असद् एव सदाभासम् इदम् आलक्ष्यते ऽनघ ।

asat_eva sadAbhAsam idam AlakSyate_anagha |

अज्ञान.भ्रम.विस्तार.मात्रक.आकृतयो ऽनघ ॥६।२९।११॥

a.jJAna.bhrama.vistAra.mAtraka.AkRtaya:,_anagha ||6|29|11||

.

असद्.एव .*_*.. what is quite not.So, सत्.आभासम्.इदम् as the projection of
what.is.So आलक्ष्यते.अनघ it appears, dear boy,

अ.ज्ञान.भ्रम.विस्तार.मात्रक.आकृतयः .*_*..

as the un.Wisdom.delusion=expansive.formation==embodiments,

अनघ dear boy.

*AB. AkRtaya: dRzya.jagat.AkArA: ||6|29|

*vlm.11. The unsubstantial mind which appears as a substantiality, has had
its rise since the creation of Brahmá; and taken a wrong and erroneous
course of its own. (The human understanding is frail from first to
beginning, it is a power, and no positive reality.

*#AlakSyate*

*W**hat is quite not.So appears, dear boy, as the reflection of what.is.So
<http://what.is.So>. Dear boy, it's a formation, an expanding delusion, for
want of wisdom *

#bhAs –to appear #*AbhAsa*.m *splendour*, light; • colour, *appearance*; •
semblance, phantom of the imagination; *reflection* [or projection]; • (in
log.) fallacy, an erroneous tho plausible argument; •.• in comp. seeming
like a thing. • #bhAv*AbhAsa* *–M.* आभासः projected Feeling; a feigned or
false emotion.



इमे देहा* भ्रमन्ति_इह सर्व.धर्मात् समुत्थिता: ।

ime dehA: bhramanti_iha sarva.dharmAt samutthitA: |

संकल्प: पुनर् अत्व्_एव देहस्य_अर्थे कदाचन ॥६।२९।१२॥

saMkalpa: punar_astu_eva dehasya_arthe kadAcana ||6|29|12||

.

these bodies wander here and there,

arisen from the All.Dharma,

only as a conceptual

creation for their purposes.

ime dehA.: bhramanti iha these bodies wander here

sarva.dharmAt samutthitA.: arisen from the All.Dharma Support

saMkalpa: punar astv eva again let it be only a Concept — altho only
comceptually

dehasya arthe kadAcana for the purpose of the body, anyhow 12. #

.

*vlm.12. The unreal and erroneous mind, weaves and stretches out a
lengthening web of its equally unreal and false conceptions, which it is
led afterwards to mistake for the substantial world.

*sv.8.13 What is not achieved by such concerted action is not achieved by
any other means. Hence, one should abandon the false dependence on divine
intervention which is in fact the creation of the immature childish mind
and, with one's intense self.effort, one should gain mastery over the mind.
This world.appearance commenced with the thot.force of the Creator. But, it
is false. In it these bodies born of the natural characteristics of various
elements wander about. Hence, one should never again entertain the notion
that the body exists and that pleasure and pain are factual states.



सु.ख.दु:ख=विचारित्वम् न कार्यम्, राम, धीमता ।

su.kha.du:kha=vicAritvam na kAryam, rAma, dhImatA |

दु:ख.म्लान=मुख: क्लेदी प्रसन्नात् क्लेद.वर्जितात् ॥६।२९।१३॥

du:kha.mlAna=mukha: kledI prasannAt kleda.varjitAt ||6|29|13||

.

rAma, there is no seeking.for

pleasure or sorrow by the wise —

sorrow.dejected.face —

wet —

from pleasing wet.devoid —

sukha.du:kha.vicAritvam *pleasure.sorrow.seeking *

na kAryam*, Râma, *dhImatA – *are not to be done, Râma, by the wise — *

du:kha.mlAna.mukha: – *sorrow.dejected.face — *

kledI –* wet — *

prasannAt kleda.varjitAt – *from pleasing wet.devoid — *

*vlm.13. All these bodies that are seen to move about us, are the products
of the fancies and fond desires of the mind; and tho these frail and false
bodies cease to exist forever, yet the mind and its wishes are
imperishable; and either show themselves in their reproduction in various
forms, or they become altogether extinct in their total absorption in the
supreme spirit. (The doctrine of eternal ideas, is the source of their
perpetual appearance in various forms about bodies).

*sv.8.13 What is not achieved by such concerted action is not achieved by
any other means. Hence, one should abandon the false dependence on divine
intervention which is in fact the creation of the immature childish mind
and, with one's intense self.effort, one should gain mastery over the mind.
This world.appearance commenced with the thot.force of the Creator. But, it
is false. In it these bodies born of the natural characteristics of various
elements wander about. Hence, one should never again entertain the notion
that the body exists and that pleasure and pain are factual states.

#mlAna



अपि चित्र.नराद् देह.नरस् तुच्छतर: स्मृत: ।

api citra.narAt_deha.nara:_tucchatara: smRta: |

आधि.व्याधि=परिम्लाने स्वयम् क्लेदिनि नाशिनि ॥६।२९।१४॥

Adhi.vyAdhi=parimlAne svayam kledini nAzini ||6|29|14||

.

also than the wonder.man —

the body.man —

is considered more empty/trifling —

when diminished by anxiety and care —

wetting/soiling and destroying itself

api citra.narAd – *also than the wonder.man — *

deha.naras – the body.man —

tucchatara: smRta: – is considered more empty/trifling —

Adhi.vyAdhi.parimlAne – when diminished by anxiety and care —

svayam kledini nAzini – wetting/soiling and destroying itself

.

*vlm.14. The wise man must not understand the pain or pleasure of the soul
from the physiognomy of man, that a sorrowful and weeping countinance is
the indication of pain; and a clear (cheerful) and tearless face is the
sign of pleasure. (Because it is the mind which moulds the face in any form
it likes).

*sv.14.19 The ignorant man who thinks he is suffering and whose face is
streaming constantly with tears, is worse than a painting or a statue, for
the latter is free from experience of sorrow!



न तथा स्थिरता देहे चित्र.पुंसो यथा किल ।

na tathA sthiratA dehe citra.puMsa:_yathA kila |

विनाशितो हि चित्र.स्थो देहो नश्यति न_अन्यथा ॥६।२९।१५॥

vinAzita:_hi citra.stha:_deha:_nazyati na_anyathA ||6|29|15||

.

na tathA sthiratA dehe *not thus is there stability in the body*

citra.pu*M*sa: yathA kila *of a picture.person; just so*

vinAzita: hi – *for it is destroyed*

citra.stha: deha: *the body that is pictured*

nazyati na anyathA *is not otherwise destroyed.*

*vlm.15. You see a man in two ways, the one with his body and the other in
his representation in a picture or statues, of these the former kind is
more frail than the latter; because the embodied man is beset by troubles
and diseases in his fading and mouldering, decaying and dying body, whereby
the other is not. (The frame of the living man, is frailer than his dead
resemblance).

*sv.14.19 The ignorant man who thinks he is suffering and whose face is
streaming constantly with tears, is worse than a painting or a statue, for
the latter is free from experience of sorrow! Nor is the statue subject to
illness and death. The statue is destroyed only when someone destroys it,
but the human body is certainly doomed to die....



अवश्य.नाशो मांस.आत्मा स्वयम् देहो विनश्यति ।

avazya.nAza:_mAMsa.AtmA svayam deha:_vinazyati |

पालित: सुस्थिराम् शोभाम् आदत्ते चित्र.मानव: ॥६।२९।१६॥

pAlita: susthirAm zobhAm Adatte citra.mAnava: ||6|29|16||

.

avazya.nAza: – necessarily

mA*M*sa.AtmA – the meat.body

svayam deha: – your.own body —

vinazyati – is destroyed —

pAlita: – the protected —

susthirA.m zobhA.m –*_*steady

Adatte citra.mAnava: – presents the picture.human —

#avazya

*vlm.16. The fleshy body is assuredly doomed to die, notwithstanding all
our efforts for its preservation; but a body in the portrait being taken
good care of, lasts for ages with its undiminished beauty.

*sv.14.19 The ignorant man who thinks he is suffering and whose face is
streaming constantly with tears, is worse than a painting or a statue, for
the latter is free from experience of sorrow! Nor is the statue subject to
illness and death. The statue is destroyed only when someone destroys it,
but the human body is certainly doomed to die. If the statue is well
protected and preserved it lasts a long time in good condition: but even
when well protected and preserved, the human body decays from day to day
and does not remain in good condition. Hence the statue is better than the
body created by thots and notions. Who will entertain any hopes based on
such a human body?



देहास् तु पालितो ऽप्य्_उच्चैर् नश्यत्य्_एव न वर्धते ।

deha:_tu pAlita:_api_uccai:_nazyati_eva na vardhate |

तेन श्रेष्ठश् चित्र.देहो न_अयम् संकल्प.देहक: ॥६।२९।१७॥

tena zreSTha:_citra.deha:_na_ayam saMkalpa.dehaka: ||6|29|17||

.

*However we protect it, this gross body's doomed to be destroyed.*

*Better a picture.body than conceptual embodiment!*

देहः_तु पालितः*_**अपि**_*उच्चैः But the body however well cared.for

नश्यति.एव न वर्धते certainly does not prosper but dies.

तेन श्रेष्ठः_चित्र.देहः so the picture.body is better,

न.अयम् संकल्प.देहकः not this conceptual embodiment

.

*vlm.17. As the living body is sure to die in despite of all your care for
it, the pictured body must be deemed far better, than the false and fancied
fleshy body, produced by will of the mind (sankalpa deha).

*sv.14.19*_*.. Nor is the statue subject to illness and death. The statue
is destroyed only when someone destroys it, but the human body is certainly
doomed to die.*_*..



ये गुणाश् चित्र.देहे हि न ते संकल्प.देहके ।

ye guNA:_citra.dehe hi na te saMkalpa.dehake |

चित्र.देहाद् अपि जडाद् यो ऽयम् तुच्छतर: किल ॥६।२९।१८॥

citra.dehAt_api jaDAt_ya:_ayam tucchatara: kila ||6|29|18||

.

ye guNAz citra.dehe hi – *the qualities which are in the image.body* na te
saMkalpa.dehake – *they are not in the Concept.embodiment = *citra.dehAt
api jaDAt – *but, than the inert image.body* =

ya:.ayam tuccha.tara: kali – which is this more insignificant contention???


.

*vlm.18. The quality and stability which abide in a pictured body, are not
to be found in the body of the mind; wherefore the living body of flesh, is
more insignificant than its semblance in a picture or statue.



तस्मिन् मांस.मये देहे का_एव_आस्था भवतो, अनघ ।

tasmin mAMsa.maye dehe kA_eva_AsthA bhavata:, anagha |

दीर्घ.संकल्प.देहो ऽयम् तस्मिन् न_आस्था महामते ॥६।२९।१९॥

dIrgha.saMkalpa.deha:_ayam tasmin na_AsthA mahAmate ||6|29|19||

.

tasmin mAMsa.maye dehe – There in the meat.construct body

kA eva AsthA bhavata: – what support/relation is there for Your Excellency,

anagha – o sinless one

dIrgha.saMkalpa.deha: ayam – this long.conceived body

tasmin na AsthA mahAmate – in it there is no support/relation, Great Mind.

'

*vlm.19. Think now, O sinless Ráma, what reliance is there in this body of
flesh; which is a production of your long fostered desire, and a creature
of your brain (Your mind makes it seem as such).

*sv.14.19 The ignorant man who thinks he is suffering and whose face is
streaming constantly with tears, is worse than a painting or a statue, for
the latter is free from experience of sorrow! Nor is the statue subject to
illness and death. The statue is destroyed only when someone destroys it,
but the human body is certainly doomed to die. If the statue is well
protected and preserved it lasts a long time in good condition: but even
when well protected and preserved, the human body decays from day to day
and does not remain in good condition. Hence the statue is better than the
body created by thots and notions. Who will entertain any hopes based on
such a human body?



स्वप्न.संकल्प.जाद् देहाद् अपि तुच्छतरो ह्य्_अयम् ।

svapna.saMkalpa.jAt_dehAt_api tucchatara:_hi_ayam |

अल्प.संकल्प.जो दीर्घ: सु.ख.दुःखैर् न गृह्यते ॥६।२९।२०॥

alpa.saMkalpa.ja:_dIrgha: su.kha.du:khai:_na gRhyate ||6|29|20||

.

svapna_saMkalpa.jAt_dehAt_api *Even than **the body born of
dream.conception*

tuccha.tara: *hi_*ayam *this is more trivial.*

alpa.saMk*alp*a.ja: What is born of a brief conception

dIrgha: sukha.du:khai: na gRhyate does not become long with pleasures and
sorrows. –

*vlm.20. This body of flesh is more contemptible than those ideal forms,
which our dreams and desires produce in our sleeping and waking states;
because the creature of a momentary desire, is never attended with a long
or lasting happiness or misery. (Because the products of the variable will,
are of short duration, and so are their pains and pleasures also).

*sv.20.21 The body is worse than even the body one dreams about. The dream
body is created by a short.lived notion (the dream) and hence it is not
subjected to long.standing sorrow; but the wakeful body is the product of
long.standing ideas and notions and hence it is tormented by long.standing
sorrow for a long time. Whether you think that the body is real or unreal,
it is certain that it is the product of thots and notions. Hence, there
need be no sorrow in relation to it.

*#tucchatara*

**gRhyate *

स्वप्न.संकल्प.जात् देहात् – Than the body born of dream.conception =

अपि तुच्चतरः हि अयम् – this one is even worse. =

अल्प.संकल्प.जः – What is born of a brief conception =

दीर्घः सुख.दुःखैः न ग्ऱ्ह्यते – does not become long with pleasures and
sorrows. –



दीर्घ.संकल्प.जश् च_अयम् दीर्घ.दु:खेन दु:खित: ।

dIrgha.saMkalpa.ja:_ca_ayam dIrgha.du:khena du:khita: |

देहो हि संकल्प.मयो न_अयम् अस्ति न वा_अस्ति न: ॥६।२९।२१॥

deha:_hi saMkalpa.maya:_na_ayam asti na vA_asti na: ||6|29|21||

.

*born of a long conceiving & suffering its long suffering,*

*this body is a construct of conceptions—neither is nor is.not*

*.*

dIrgha.saMkalpa.ja:_ca_ayam dIrgha.du:khena du:khita: | deha:_hi
saMkalpa.mayo na_ayam asti na vA_asti na:

*.*

*sv.*_*.. the product of long.standing ideas and notions and hence it is
tormented by long.standing sorrow for a long time. Whether you think that
the body is real or unreal*_*..

*vlm. The body is a creature of our fancy, and is neither a reality or
unreality in itself...

*dIrgha.saMkalpa=ja: ca ayam – And this is long.conceiving=born
dIrgha.du:khena du:khita: – suffered with long.suffering deha: hi
saMkalpa.maya: – for the body is a conception.construct na ayam asti na vA
asti na: – it neither is nor isn't for us.



किम् व्यर्थम् एतद् अर्थम् हि मूढो ऽयम् क्लेश.भाजनम् ।

kim vyartham etat_artham hi mUDha:_ayam kleza.bhAjanam |

यथा चित्रमये पुंसि क्षते क्षीणे न तत् क्षति: ॥६।२९।२२॥

yathA citramaye puMsi kSate kSINe na tat kSati: ||6|29|22||

.

*useful or useless, sense or nonsense =*

*it's folly, this vessel of pain*

*it's** like a wounded person in a painting*

*:*

*wasted with pain yet there's no hurt*

*.*

kim vyartham etat_artham hi mUDha:_ayam kleza.bhAjanam = yathA citramaye
puMsi kSate kSINe na ta*t k*Sati:

*.*

*vlm.21b,22a. The body is a creature of our fancy, and is neither a reality
or unreality in itself; and yet are the ignorant people fondly attached to
it, for the prolongation of their misery only.

*vlm.22b,23. As the destruction of the partrait of a man, does no harm to
his person; and as the loss of a fancied city is no loss to the city, so
the loss of the much desired body of any one, is no loss to his personality
in any wise.

*kim vyartham e*tat_*artham hi *– useful or useless, sense or nonsense = *
mUDh*a:_a*yam kleza.bhAjanam *– it's folly, this vessel of pain = *yathA
citramaye pu*M*si kSate *– like a person in a painting, wounded/torn = *kSINe
*when wasted/weakened = *na ta*t k*Sati: *there is no hurt = *



तथा संकल्प.पुरुषे क्षते क्षीणे न तत् क्षति: ।

tathA saMkalpa.puruSe kSate kSINe na tat kSati: |

यथा मनोराज्य.मये क्षते क्षीणे न तत् क्षति: ॥६।२९।२३॥

yathA manorAjya.maye kSate kSINe na tat kSati: ||6|29|23||

.

tathA saMkalpa.puruSe

kSate kSINe na ta*t k*Sati: *wasted with pain yet there's no hurt. *

yathA manas.rAjya.maye kSINe na tat kSati:

.

*vlm.22b,23. As the destruction of the partrait of a man, does no harm to
his person; and as the loss of a fancied city is no loss to the city, so
the loss of the much desired body of any one, is no loss to his personality
in any wise.

*sv.22.27 Even as when a statue is broken, no life is lost, when the body
born of thots and notions is dead, nothing is lost. It is like the loss of
the second moon when one is cured of diplopia. The self which is infinite
consciousness does not die nor does it undergo any change whatsoever.



यथा द्वितीये शशिनि क्षते क्षीणे न तत् क्षति: ।

yathA dvitIye zazini kSate kSINe na tat kSati: |

यथा स्वप्न.समारम्भे क्षते क्षीणे न तत् क्षति: ॥६।२९।२४॥

yathA svapna.samArambhe kSate kSINe na tat kSati: ||6|29|24||

.

yathA

dvitIye zazini*– as when a double moon *

kSate kSINe na ta*t k*Sati: *wasted with pain yet there's no hurt. *

yathA svapna.samArambhe

kSate kSINe na ta*t k*Sati: *wasted with pain yet there's no hurt. *

*when seeing double, someone sees *

*a second moon to disappear, *

*its disappearance is not dis.*

*appearance. Waking from *

*a dream, when you awaken, then *

*the disappearance of the dream *

*is no disappearance at.all*

*. *

*vlm.24. Again as the disappearance of the secondary moon (halo), is no
deprivation of the primary satellite (moon), and as the evanescence of the
visonary world, is no annihilation of the external world. (So there is no
loss of the soul, as the loss of the shadow, is no loss of the substance).

*sv.22.27 Even as when a statue is broken, no life is lost, when the body
born of thots and notions is dead, nothing is lost. It is like the loss of
the second moon when one is cured of diplopia. The self which is infinite
consciousness does not die nor does it undergo any change whatsoever.

##kSi #*kSINa.* diminished, wasted, expended, lost, destroyed, worn away,
waning (as the moon) • weakened, injured, broken, torn, emaciated, feeble
mn.7.166 • delicate, slender • poor, miserable.

##kSan #*kSata* क्षत p.p. [क्षण्.क्त] Wounded, torn, broken down,
diminished &c • see क्षण् • रक्तप्रसाधितभुवः क्षतविग्रहाश्च Ve.1.7. •.•
kSata #yoni: .योनिः f. a woman who is no longer a virgin. • kSata #vikSata .
विक्षत mangled, covered with cuts and wounds. • #kSatA f. a violated girl •
kSatam .n.. a hurt, wound, sore, contusion. •• #*a*kSata. not crushed •
uninjured, unbroken, whole.



यथा नद्य्.आतप.जले क्षते क्षीणे न तत्.क्षति: ।

yathA nadi.Atapa.jale kSate kSINe na tat.kSati: |

संकल्प.मात्र.रचिते प्रकृत्या_एव च नाशिनि ॥६।२९।२५॥

saMkalpa.mAtra.racite prakRtyA_eva ca nAzini ||6|29|25||

.

yathA nady.Atapa.jale

kSate kSINe na ta*t k*Sati: *wasted with pain yet there's no hurt. *

saMkalpa.mAtra.racite prakRtyA eva ca nAzini

.

*vlm.25,26a. As the dis.appearance of water in the sunny banks of rivers,
is no deprivation of the river's water; so the creations of fancy which are
no negative in their nature, cannot be destructive of what is positive,
norany damage done to the machine of the body, can ever injure the
dis.embodied soul.

*sv.22.27 Even as when a statue is broken, no life is lost, when the body
born of thots and notions is dead, nothing is lost. It is like the loss of
the second moon when one is cured of diplopia. The self which is infinite
consciousness does not die nor does it undergo any change whatsoever.



तथा शरीर.यन्त्रे ऽस्मिन् क्षते क्षीणे न तत् क्षति: ।

tathA zarIra.yantre_asmin kSate kSINe na tat kSati: |

दीर्घ.स्वप्नमये ह्य्_अस्मिञ चित्त.संकल्प.कल्पिते ॥६।२९।२६॥

dIrgha.svapnamaye hi_asmin*_citta.saMkalpa.kalpite ||6|29|26||

भूषिते दूषिते देहे न हि किम्चिच् चित: क्षतम् ।

bhUSite dUSite dehe na hi kimcit_cita: kSatam |

न चिद्_अन्तम् उपायाति न_आत्मा चलति, राघव ॥६।२९।२७॥

na cit_antam upAyAti na_AtmA calati, rAghava ||6|29|27||

.

*the body,*

*whether adornment or disfigurement,*

*does not affect chit.Consciousness*

*for Consciousness does not come to an end*

*:*

*the Self is not disturbed, Râghava*

*.*

tathA zarIra.yantre asmin kSate *– thus when this body.machine has withered
= *

kSate kSINe na ta*t k*Sati: *wasted with pain yet there's no hurt. *

dIrgha.svapna.maye hi asmin – *for in the mode of a long dream *

citta.saMkalpa.kalpite *when affected as a conceptual construct*

bhUSite dUSite dehe

na hi kimcit_cita: kSatam |

na cit_antam upAyAti

na_AtmA calati, rAghava

**vlm. As the dis.appearance of water in the sunny banks of rivers, is no
deprivation of the river's water; so the creations of fancy which are no
negative in their nature, cannot be destructive of what is positive, norany
damage done to the machine of the body, can ever injure the dis.embodied
soul. lM26b.27a. The body is a piece of work wrought by the arcitect of the
mind, in its dreaming somnambulation over the sleeping world; wherefore its
decoration or disfigurement, is of no essential advantage or dis.advantage
to inward soul.*



न ब्रह्म विकृतिम् याति किम् वा देह.क्षये क्षतम् ।

na brahma vikRtim yAti kim vA deha.kSaye kSatam |

भ्रमच् चक्र.उपरिष्टो हि पूर्व.चक्र.उपचक्रवत् ॥६।२९।२८॥

bhramat cakra.upariSTa:_hi pUrva.cakra.upacakravat ||6|29|28||

.

na brahma vikRtim yAti *the brahman.Immensity does not come to change*

kim vA deha.kSaye kSatam *so how is it harmed by destruction of the body?*

bhramat cakra.upariSTa: hi pUrva.cakra.upacakravat

.

*vlm.27b.28a. There is no end of the Intellect in its extent, nor any
motion of the soul from its place; there is no change in the Divine spirit
of Brahma, nor do any of these decay with the decline of the body. 28b,29.
As the inner and smaller wheel, makes the outer and larger wheel to turn
about it, so the inner annulus of the mind, sees in its delirium spheres
over spheres revolving in empty air.

*sv.28.30 O Rama, a man riding the merry.go.round sees the world whirling
in the opposite direction: even so, man whirling on the wheel of ignorance
thinks that the world and the body are revolving.

*VA. the meaning of the example in is not clear grammatically.

Like one staying on rotating wheel pUrvacakropacakravat (?)

sees directions rotating (in opposite direction), (so also) moves the

endless delusion.

*AS: The image seems to be that of a secondary wheel (upa.cakra) not
affecting the primary motion of a wheel. It seems to say that someone
situated on a moving wheel perceives another main wheel (pUrvacakra) as
rotating like an attached wheel (like a gear). This is like a person
perceiving all directions as moving (or the wheel of sky rotating) (even
tho he himself is on a rotating wheel the earth). This is interesting. It
is a very clear assertion of rotation of earth as against the stability of
stars (bhacakra). This used to be a big point of arguments among the
astronomers!
#*riSTa *a. torn, rent asunder, broken, hurt, destroyed, missed, failed +

#*upacakra*: a species of duck (cf. चक्र and #cakravAka चक्र.वाक) **M*Bh.

#*upa* .ind.. a preposition or prefix to verbs and nouns, expressing
towards, near to (opposed to apa, away), by the side of, with, together
with, under, down (e.g. upa.gam, to go near, undergo • upa.gamana,
approaching • As unconnected with verbs and prefixed to nouns upa expresses
direction towards, nearness, contiguity in space, time, number, degree,
resemblance, and relationship, but with the idea of *subordination* and
inferiority (e.g. upa.kaniSThikA, the finger next to the little finger •
upa.purANam, a secondary or subordinate purANa • upa.daza, nearly ten) •
sometimes forming with the nouns to which it is prefixed *compound adverb*s
(e.g. upa.mUlam, at the root • upa.pUrva.rAtram, towards the beginning of
night • upa.kUpe, near a well) which lose their adverbial terminations if
they are again compounded with nouns (e.g. upakUpa.jalAzaya, a reservoir in
the neighbourhood of a well) • prefixed to proper names upa may express in
classical literature "a younger brother " (e.g. upendra, "the younger
brother of indra"), and in Buddhist literature "a son. " • near to, at, on,
upon • at the time of, upon, up to, in, above (with tasmin e.g. upa sAnuSu,
on the tops of the mountains) • with, together with, at the same time with,
according to (with tena e.g. upa dharmabhi according to the rules of duty)
RV.



यथा पश्यति दिक्.चक्रम् भ्रमद्_अत्यन्त.मोहित: ।

yathA pazyati dik.cakram bhramat_atyanta.mohita: |

अकस्माद् एव रूढेन मिथ्याज्ञानेन वल्गता ॥६।२९।२९॥

akasmAt_eva rUDhena mithyAjJAnena valgatA ||6|29|29||

.

yathA pazyati dik.cakra.m bhramat.atyanta.mohita.: akasmAt eva rUDha*.*ena

mithyAjJAna*.*ena valgat*.*A

.

*vlm.28b,29. As the inner and smaller wheel, makes the outer and larger
wheel to turn about it, so the inner annulus of the mind, sees in its
delirium spheres over spheres revolving in empty air.

*sv.28.30 O Rama, a man riding the merry.go.round sees the world whirling
in the opposite direction: even so, man whirling on the wheel of ignorance
thinks that the world and the body are revolving.



तत्र.स्थेन तथा_एव_इदम् दृश्यते देह.चक्रकम् ।

tatra.sthena tathA_eva_idam dRzyate deha.cakrakam |

भ्रमितम् च भ्रमद्.रूपम् पतद्.रूपम् प्रपतितम् ॥६।२९।३०॥

bhramitam ca bhramat.rUpam patat.rUpam prapatitam ||6|29|30||

.

tatra.sthena – *thru standing.there = *

tathA eva – *thus indeed = *

idam dRzyate deha.cakrakam *– **this **is seen as a body on a wheel + *

bhramitam ca bhramad.rUpam

patad.rUpam prapatitam

*AB. tatrasthena mithyAjJAna.cakra.sthena jIvena ||6|29|

*vlm.30. The mind views by its primitive and causeless error, the constant
rotation of bodies both in the inside and out side of it; and some as
moving forward and others as falling down, and many as dropped below.

*sv.28.30 O Rama, a man riding the merry.go.round sees the world whirling
in the opposite direction: even so, man whirling on the wheel of ignorance
thinks that the world and the body are revolving.



हतम् च हन्यमानम् च दृश्यते देह.चक्रकम् ।

hatam ca hanyamAnam ca dRzyate deha.cakrakam |

धीरता_अमलम् आलम्ब्य घन.भ्रमम् इमम् त्यजेत् ॥६।२९।३१॥

dhIratA_ama*la.m *Alambya ghana.bhramam imam tyajet ||6|29|31||

.

hatam ca hanyamAnam ca *either dead or dying*

dRzyate deha.cakrakam *the body.circuit/sequence is see/known to be*

dhIratA.ama*la.m *Alambya *Firmness dependent on purity*

ghana.bhrama*m *imam tyajet *forsake this dense delusion.* 31. ##

.

*vlm.31. Seeing the rise and fall of these rotatory bodies, the wise man
must rely on the firmness of his mind, and not himself to be led away by
these rotations in repeated succession.

*AB. dehacakrakam dehaparamparAcakram ||

#han #*hata *mfn. struck, beaten (also said of a drum), smitten, killed,
slain, destroyed, ended, gone, lost (often ibc. = " destitute of ", "
bereft of ", " less ") RV. &c. ••..*#hanyamAna* *mfn..* (pr. p. Pass.)
being killed or slain &c.



संकल्पेन कृतो देहो_मिथ्याज्ञानेन सन्.न् असत् ।

saMkalpena kRta:_deha:_mithyAjJAnena san*asat |

असत्येन कृतम् यस्मान् न तत् सत्यम् कदाचन ॥६।२९।३२॥

asatyena kRtam yasmAt_na tat satyam kadAcana ||6|29|32||

.

saMkalpena kRta:_deha:_mithyAjJAnena san*asat = asatyena kRtam yasmAt_na
tat satyam kadAcana

.

संकल्पेन कृतः देहः – The body is made by conception, =

मिथ्याज्ञानेन सन्.न् असत् – being not.So because of false knowledge. =

असत्येन कृतम् यस्मात् – From what is made by the not.So, =

न तत् सत्यम् कदाचन – that is not So anyhow. 32.

*sv.31.33 The spiritual hero, however, should reject this: this body is the
product of thots and notions entertained by an ignorant mind. The creation
of ignorance is false. Hence, even if the body seems to be active and doing
all kinds of actions it is still unreal, even as the imaginary snake in the
rope is for ever unreal.

*vlm.32. Fancy forms the body and it is error that makes the unreal appear
as real; but the formation of fancy, and the fabrications of untruth,
cannot have any truth or reality in theM

*AB. pratItita: sann api paramArthata: asan | asatyenAjJAnAdinA kRtam
yasmAd dheto: ||



असद् अभ्युत्थितो देहो रज्ज्वाम् इव भुजंग.धी: ।

a.sat_abhyutthita:_deha:_rajjvAm iva bhujaMga.dhI: |

असत्याम् एव सत्याम् च करोत्य्_अपि जगत्.क्रियाम् ॥६।२९।३३॥

a.satyAm eva satyAm ca karoti_api jagat.kriyAm ||6|29|33||

.

अ.सत् अभ्युत्थितः देहः *The not.So is the risen body.*

रज्ज्वाम्.इव भुजम्.ग.धीः *And like a rope a snakish thot is,*

अ.सत्याम् एव सत्याम् च *altho notSo, So also,*

करो* tyx ' *पि जगत्.क्रियाम् *even while working the world's works.*

.

#sthA – to STAnd #utthA {ut.[s]thA} – to STAnd Up or oUt having *#utthita*
*adj..* upstanding, *risen* (from a seat); • elevated, *high*; forstanding,
come forth, produced, originated r*u_*mn.; striving, active; happened,
occuring; advancing, increasing; extended; lofty, eminent (said of a
pragAtha consisting of ten pAdas); utthita n. rising, arising — y2.017.032
— #*abhyutthita* abhi utthita adj. risen; risen from the seat to do any one
(tam) honour; appeared, visible,; risen for doing anything, making one's
self ready for (tam); ready — #protthita pra.utthita adj. come forth,
sprouted; sprung from (comp.), issued. — #samutthita sam utthita adj. risen
up together, risen, raised (as dust), towering above (as a peak), surging
(as waves), gathered (as clouds); appeared, grown, sprung or obtained or
derived from (tasmAt or comp.); <dhanam daNa.samutthitam>, "money derived
from fines"); ready, prepared for (tasmin); one who withstands all
(opponents); cured, healed; swollen up. — y1.027.030 — #svotthita
sva.utthita adj. originating in or caused by one's self —

*sv.31.33*_*.. Hence, even if the body seems to be active and doing all
kinds of actions it is still unreal, even as the imaginary snake in the
rope is for ever unreal.

*vlm.33. The unreal body appearing as real, is like the appearance of a
snake in a rope; and so are all the affairs of the world quite untrue and
false, and appearing as true for the time being.

*The not.So is the risen body. *

*And like a rope a snakish thot is, altho notSo, So too, *

*even while working the world's works.*

.33.version2.

*The body,*

*which arises as something not.So,*

*is like the rope that rises at your thinking.of a snake:*

*it's both not.So and So,*

*and yet performs its worldly works.*

.33.version1.



जडेन, राम, क्रियते यन् न तत्.कृतम् उच्यते ।

jaDena, rAma, kriyate yat_na tat.kRtam ucyate |

कुर्वन्न्_अपि तदा देहो न कर्ता क्वचिद् एव हि ॥६।२९।३४॥

kurvan_api tadA deha:_na kartA kvacit_eva hi ||6|29|34||

.

*Râma**, whatever may be done*

*by a body that is inert*

*is not said to be "done" at all:*

*tho there's a body doing here,*

*indeed there's no doer anywhere*

*.*

jaDena*, Râma, *kriyate yat – *Râma**, what is done by the inert/stupid* —

na tat kRtam ucyate – *that is not said to be "done"* —

kurvan api tadA deha: – *altho the body is doing here* —

na kartA kvacid eva hi – *there is in fact no doer here*.

*sv.34 What is done by an inert object is not done by it; tho appearing to
do, the body does nothing.

*vlm.34a. Whatever is done by an insensible being, is never accounted as
its action (or doing); hence all what is done by the senseless bodies (of
man), is not recounted as done by it. (But by the impulse of the actuating
mind). 34b. It is the will which is the active agent of its actions, and
this being so, neither the inactive body nor the unchanging soul is the
actor of any action. (The soul being the witness of the bodily actions done
by the impelling mind. gloss).



निरीहो हि जडो देहो न_आत्मनो ऽस्य.अभिवाञ्चितम् ।

nirIha:_hi jaDa:_deha:_na_Atmana:_asya.abhivAJcitam |

कर्ता न कश्चिद् एव_अतो द्रष्टा केवलम् अस्य स: ॥६।२९।३५॥

kartA na ka:cit_eva_ata:_draSTA keva*la.m *asya sa: ||6|29|35||

.

*the body is an inert thing without activity or wish*

*and*

*there is no desire in the body itself*

*hence*

*there is no Doer there, only a perceiving Seer*

*.*

*vlm.35. The inert body being without any effort, is never the doer of any
act, which is desired by its presiding soul; it is only a viewer of the
soul, which witnesses it also. (The body is attendant or dependant to the
soul, as the other is a resident in it, they are both devoid of action, and
unstained by those done by the will of the mind).

*sv.35 The inert body does not entertain any desire (to motivate its
actions) and the self (which is the infinite consciousness) has no such
desire either; hence there is in truth no doer of action but only the
witnessing intelligence.

* निरीह.ः हि जड.ः देह.ः – The body, being without activity/wish = न आत्मनः
अस्य अभिवाञ्छित.म् – there is no desire in this Self = कर्ता न कश्चिद् एव
अतः – and hence there is no Doer whatever = द्रष्टा केवलम् अस्य सः – it is
entirely the Perceiver/Seer of it



यथा दीपो_निवात.स्थ: स्वात्मन्य्_एव_अवतिष्ठते ।

yathA dIpa:_nivAta.stha: svAtmani_eva_avatiSThate |

साक्षिवत् सर्व.भावेषु तथा तिष्ठेज्_जगत्.स्थितौ ॥६।२९।३६॥

sAkSivat sarva.bhAveSu tathA tiSThet_jagat.sthitau ||6|29|36||

.

*like a lamp sheltered from the wind,*

*it is found within your own self,*

*the Witness of all that becomes*

*happening in the Waking.state*

*.*

yathA dIpo nivAta.stha: – *like a lamp set out.of the wind* — svAtmani eva
avatiSThate – *in its ownSelf it is situate — *sAkSivat sarva.bhAveSu – *as
the Witness of all becomings —* tathA tiSThet jagat.sthitau – *thus it is
situate in the world.state *—

*vlm.36. As the lamp burns unshaken and with its unflickering flame, in the
breathless air and in itself only; so doth the silent and steady soul dwell
as a witness, in all things and of all acts existing and going on in the
world. (So doth the human soul abide and inflame itself in the body, unless
it is shaken and moved by the airy mind).

*sv.36.38 Even as a lamp in a windless place shines spontaneously and
naturally, being a lamp, thus should one remain the self in all conditions.
Even as the sun, resting always in himself and in his own essential nature
constantly engages himself in the affairs of the day, you too, resting in
your own self engage yourself in the affairs of the state.

* yathA dIpo nivAta.stha: – *like a lamp set out.of the wind* — svAtmani
eva avatiSThate – *in its ownSelf it is situate — *sAkSivat sarva.bhAveSu – *as
the Witness of all becomings —* tathA tiSThet jagat.sthitau – *thus it is
situate in the world.state *—



यथा दिवस.कर्माणि भास्कर: ख.स्था_एव सन् ।

yathA divasa.karmANi bhAskara: kha.sthA_eva san |

करोत्य्_एवम् इमाम्, राम, कुरु पार्थिव.सम्स्थितिम् ॥६।२९।३७॥

karoti_evam imAm, rAma, kuru pArthiva.samsthitim ||6|29|37||

.

yathA divasa.karmANi bhAskara: kha.stha_eva san karoti_evam imAm rAma kuru
pArthiva.samsthitim

.

*vlm.37. As the celestial and luminous orb of the day, regulates the daily
works of the living world from his seat on high, so do you, O Ráma,
administer the affairs of thy state from thy elevated seat on the royal
throne.

*sv.36.38 Even as a lamp in a windless place shines spontaneously and
naturally, being a lamp, thus should one remain the self in all conditions.
Even as the sun, resting always in himself and in his own essential nature
constantly engages himself in the affairs of the day, you too, resting in
your own self engage yourself in the affairs of the state.



अस्मिन्न्_असन्मये देह.गृहे शून्ये समुत्थिते ।

asmin_asat.maye deha.gRhe zUnye samutthite |

सत्ताम् उपगते मिथ्या.बाल.कल्पित.यक्ष=वत् ॥६।२९।३८॥

sattAm upagate mithyA.bAla.kalpita.yakSa=vat ||6|29|38||

.

asmin.n.a.sanmaye – *in this unreal formation *

deha.gRhe zUnye – *in the empty body.house *

samutthite

sattAm upagate

mithyA.bAla.kalpita.yakSa=vat*_*..

**vlm.38. The knowledge of one's entity or egoism, in the unsubstantial
abode of his body, is like the sight of a spirit by boys in the empty space
of a house or in empty air. *(The substantiality of the unsubstantial body,
is as false as the corporeality of an incorporeal spirit).

*sv.36.38 Even as a lamp in a windless place shines spontaneously and
naturally, being a lamp, thus should one remain the self in all conditions.
Even as the sun, resting always in himself and in his own essential nature
constantly engages himself in the affairs of the day, you too, resting in
your own self engage yourself in the affairs of the state.



कुतो ऽपि_आगत्य निःसारः सर्व.सज्जन.वर्जितः ।

kuta:_api_Agatya ni:sAra: sarva.sajjana.varjita: |

अहम्कारः कु.वेतालः प्रविष्टश् चित्त.नामक: ॥६।२९।३९॥

aha*Mk*Ara: ku.vetAla: praviSTa:_citta.nAmaka: ||6|29|39||

.

...

*where has it come.from*

*?*

*insubstantial*

*devoid of all personality*

*the wicked zombie Egoity has* *entered as a sort of affection of Mind*

*...*

*vlm.39. Whence comes this unsubstantial egoism in the manner of an inane
ghost, and takes passession of the inner body under the name of the mind,
is what the learned are at a loss to explain.

* kuta: api Agatya .*_.. from where is it come? = *ni:sAra: *insubstantial
= *sarva.sajjana.varjita: *devoid of all personality = *aha*Mk*Ara:
ku.vetAla: – *the wicked zombie Egoity = *praviSTa: citta.nAmaka: *entered
as a sort of affective mind... *



अस्य मा भृत्यताम् गच्छ त्वम् अहम्कार.दुर्मते ।

asya mA bhRtyatAm gaccha tvam aha*Mk*Ara.durmate |

अस्य भृत्यतया, राम, निरय: प्राप्यते फलम् ॥६।२९।४०॥

asya bhRtyatayA, rAma, niraya: prApyate pha*la.m *||6|29|40||

.

asya mA bhRtyatAm gaccha tvam – *of this **you should not enter the service
= *

aha*Mk*Ara.durmate *in/when the ill.thinking "I"dentity + *asya
bhRtya.tayA *by/with
its service* *, Râma, *niraya*.dying/hell.*: prApyate pha*la.m *– *leaving
the body gets a reward*

.

*vlm.40. Never enslave sourself, O wise Ráma! to this spectre of your
egoism, which like the ignis fatuus [a light that sometimes appears in the
night over marshy ground and is often attributable to the combustion of gas
from decomposed organic matter; cp. with YV's Submarine fire.] leads you
with limbo lake or bog of hell.

*sv.39.42 Once the deluded notion that this false body is a reality has
arisen, then like a ghost imagined by a little boy, there arises the goblin
of egosense or the mind. This false mind or egosense then roars aloud in
such a way that even great men, frightened by it, withdraw themselves in
deep meditation.

#*niraya .m.. *(either fr. nis
<https://www.sanskritdictionary.com/?q=nis&iencoding=iast&lang=sans>*.*+ i
<https://www.sanskritdictionary.com/?q=i&iencoding=iast&lang=sans>*.*=
egression, sc. from earthly life, or fr. nir
<https://www.sanskritdictionary.com/?q=nir&iencoding=iast&lang=sans>*.*+ aya
<https://www.sanskritdictionary.com/?q=aya&iencoding=iast&lang=sans>*.*"without
happiness") niraya
<https://www.sanskritdictionary.com/?q=niraya&iencoding=iast&lang=sans>*.* or
Hell (personified as a child of fear and death +

*** asya mA bhRtyatAm gaccha tvam – *of this **you should not enter the
service = *aha*Mk*Ara.durmate *in/when the ill.thinking "I"dentity + *asya
bhRtya.tayA *by/with its service* *, Râma, *niraya*.dying/hell.*: prApyate
pha*la.m *– *leaving the body gets a reward*



स्व.संकल्प.विलासेन देह.गेहे दुराकृति: ।

sva.saMkalpa.vilAsena deha.gehe durAkRti: |

उन्मत्त.चित्त.वेताल: परिवल्गति लीलया ॥६।२९।४१॥

unmatta.citta.vetAla: parivalgati lIlayA ||6|29|41||

.

*t**he sport of its own conceptions,*

*in the body.house,*

*that miserable formation the Affection*

*is a drunken Zombie cavorting as it plays*

*.*

*by/with* sva*..Urself.*saMkalpa.*Concept.*vilAsa.*play/diversion.*ena

*in/when the *deha.*body*.geha.*house.*e

durAkRti*.misshapen/deformed.*:

unmatta.*crazed*.citta.*Affective/mind*..vetAla.*Zombie*.:

parivalgati.*dance.about.* lIlayA.*playfully.*

*.*

*vlm.p.41 The mad and giddy mind, with its capricious desires and whims,
plays its foolish pranks in its home in the body like a hideous demon
dancing in a dreary desert.



शून्यम् देह.गृहम् प्राप्य चित्त.यक्षेण तत् कृतम् ।

zUnyam deha.gRham prApya citta.yakSeNa tat kRtam |

भीता* येन महान्तो ऽपि समाधि.नियता: स्थिता: ॥६।२९।४२॥

bhItA* yena mahAnta:_api samAdhi.niyatA: sthitA: ||6|29|42||

.

zUnyam deha.gRham prApya citta.yakSeNa tat kRtam bhItA yena mahAnto'pi
samAdhi.niyatA: sthitA:

.

*vlm.42. The demoniac mind having made its way, into the hollow heart of
the human body; plays its fantastic parts in so odd a manner, that wise men
shut[ space added] their eyes against the sight, and sit in their silent
contemplation of the secluded soul. (It is good to fly from the fields,
where fools make a prominent figure).

*sv.39.42 Once the deluded notion that this false body is a reality has
arisen, then like a ghost imagined by a little boy, there arises the goblin
of egosense or the mind. This false mind or egosense then roars aloud in
such a way that even great men, frightened by it, withdraw themselves in
deep meditation.



चित्त.वेतालम् उद्वास्य स्व.शरीरक.मन्दिरात् ।

citta.vetA*la.m *udvAsya sva.zarIraka.mandirAt |

संसार.शून्य.नगरे न बिभेति कदाचन ॥६।२९।४३॥

saMsAra.zUnya.nagare na bibheti kadAcana ||6|29|43||

.

citta*.Conceptive.mind*.vetAla.*Zombie*.m udvAsya* *from/thru* sva*.Ur.own*
.zarIraka*.embodiment*.mandira*at saMsara*.Samsâra.Convolution*.zUnya.
*empty*.nagara*.city/town*.i na.*no/t* bibheti* kadAcana.*whinever*

*.*

चित्त.वेतालम् उद्वास्य *The vetAla.Zombie being expelled* =

स्व.शरीरक.मन्दिरात् *from Own.Embodiment Temple*

संसार.शून्य.नगरे *in the empty samsAra City *

न विभेति कदाचन *one does not fear, whenever. *

*sv.43 He who however lays the ghost known as the mind (or egosense) in the
body, dwells without fear in the void known as the world.

*vlm.43. After the demon of the mind, is driven out of the abode of the
body, there is no more any fear for any one to dwell in it in peace; as no
body is afraid of living in a deserted and desolate city.

there was a Zombie

living in samsAra City,

hiding.out in Own.Embodiment Temple.

Even when it's quiet he can't scare me.

(I had him evicted).

*When the VetAla Zombie is evicted from the temple of*

*the body, in empty samsAra City, there's no fear, at.all. *



चित्त.भूत.अभिभूते ऽस्मिन् ये शरीर.गृहे रताः ।

citta.bhUta.abhibhUte_asmin ye zarIra.gRhe ratA: |

चित्रम् अद्य_अपि ते कस्माद् घटिता* आत्मवत्.स्थिताः ॥६।२९।४४॥

citram adya_api te kasmAt_ghaTitA* Atmavat.sthitA: ||6|29|44||

.

citta.bhUta.abhibhUte asmin_ye zarIra.gRhe ratA:

citram adya api *it is strange even now*

te kasmAt_ghaTitA: Atma.vat.sthitA:

.

*vlm.44. It is astonishing that men should place any reliance in their
bodies, and consider them as their own, when they have had thousands of
such bodies in their repeated births before, and when they were invariably
infested by the demon of the mind.

*sv.44.47 It is strange that even now people live considering the self to
be the body created by the illusory ghost known as the mind...

#ghaT – to be busy *#ghaTita **mfn.*. planned, devised, attempted W.;
happened, occurred W.; connected with, involving (ifc.) Jai*m *i, 1, 5
Sch.; shut Hcar. v, 96; produced, effected by, made, made of (in comp.)*_*
paJcat.&c.

#bhU #abhibhU be against, surpass, overcome, oppress, harass, humiliate;
turn to, approach or present with (instr.). •.• *#abhibhUta
*citta.bhUt*a.a*bhibhUta
– overcome by affected beings, y6029.044.



ग्रस्ते चित्त.पिशाचेन देह.सद्मनि ये मृता: ।

graste citta.pizAcena deha.sadmani ye mRtA: |

पिशाचस्य_इव या बुद्धिर् न_अपिशाचस्य, राघव ॥६।२९।४५॥

pizAcasya_iva yA buddhi:_na_a.pizAcasya, rAghava ||6|29|45||

.

graste citta.pizAcena *devoured by the pizAca.Monster, Affective Mind,*

deha.sadmani *in his body.palace,*

ye mRtA: *those who have died*

pizAcasya iva yA buddhi: – whose Intellect is like the cannibal's

na a.pizAcasya – not unlike the cannibal's…

rAghava – o *child of the raghu.s. *

.

*vlm.45. They that die in the grasp and under the clutches of the cannibal
of the mind, have their minds like those of the pisácha cannibals in their
future births, and never of any other kind of being. (The will ever
accompanies a man, in all his future states).

*sv.They who die while they are yet in the grip of the ghost known as the
mind, their intelligence is ignorance! He who trusts in the house haunted
by the ghost known as mind and lives in it is a goblin and he is indeed
deluded, for that house (the body) is impermanent and unstable.



अहम्कार=बृहद्.यक्ष.गृहे दग्ध.शरीरके ।

aha*Mk*Ara=bRhat.yakSa.gRhe dagdha.zarIrake |

विहरन् न_आस्थया, साधो, न तु वै तत् किल स्थिरम् ॥६।२९।४६॥

viharan na_AsthayA, sAdho, na tu vai tat kila sthiram ||6|29|46||

.

aha*Mk*Ara=bRhat.yakSa.gRhe – *in the prison of the *yakSha.*Daemon
"I"dentity = *

dagdha.zarIrake – *when the embodiment burns.out + *

viharan.n*_*AsthayA / viharan na*_*AsthayA / viharan nA AsthayA – *x, = *

*sAdhu, = *

na tu vai ta*t k*ila sthiram

*vlm.46. The body which is taken possession of by the demon of egoism, is
being consumed by the burning fires of the triple afflictions; occurring
from local, natural and accidental evils, and is not to be relied upon as a
safe and lasting abode of any body.

*sv.44.47 It is strange that even now people live considering the self to
be the body created by the illusory ghost known as the mind. They who die
while they are yet in the grip of the ghost known as the mind, their
intelligence is ignorance! He who trusts in the house haunted by the ghost
known as mind and lives in it is a goblin and he is indeed deluded, for
that house (the body) is impermanent and unstable. Hence, O Rama, give up
this subservience to the ghost known as egosense and rest in the self
without bestowing a second thot on the egosense.

*VA. they who stay in the house of the body, consumed/tormented by

great yaksha of ego, rely upon unsteady (thing).

*AS: A person (nA) who continues to move about (viharat) with attachment
(AsthayA) in the yakSa.house of ego even when the body is burnt up, O good
man (sAdho) that is not really (a) stable (situation). The word
viharannAsthayA breaks as viharan nA AsthayA*_*


अहम्कार.अनुचारताम् त्यक्त्वा विततया धिया ।

aha*Mk*Ara.anucAratAm tyaktvA vitatayA dhiyA |

अहम्कार.अस्मृतिम् प्राप्य स्वात्मा एव_आश्व्_अवलम्ब्यताम् ॥६।२९।४७॥

aha*Mk*Ara.asmRtim prApya sva.AtmA_eva_Azu_avalambyatAm ||6|29|47||

.

ahaMkAra.anucAratAm *the state pursuit of an** "I"dentity* =

tyaktvA vitatayA dhiyA *abandoned totally in thought = *

aha*Mk*Ara.a.smRtim *"I"dentity**.unremembrance* =

prApya *having.got = *

sva.AtmA *own.self* =

eva_Azu *very soon* =

avalambyatAm *to dependency... *

*.*

अहंकार.अनुचारतां त्यक्त्वा – *having forsaken the pursuit of "I"dentity* =

विततया धिया – *with its extensive thot = *

अहम्कार.अस्मृतिं प्राप्य – *having got forgetfulness of "I"dentity* =

स्वात्मा एव आश्व्.अवलम्ब्यताम् – *holding.on only to your ownSelf...*

*vlm.47. Do you therefore desist to dance your attendance on, and follow
the dictates of your egoism (or selfishness). Be of an extended and
elevated mind, and by forgetting your egotism in your magnanimity, rely
only on the supreme spirit,

*sv.44.47*_*... Hence, O Rama, give up this subservience to the ghost known
as egosense and rest in the self without bestowing a second thot on the
egosense.

#tan #vitan *#**vitata **adj.. *spread out, extended; diffused, drawn (as a
bow.string); bent (as a bow); covered, filled; prepared (as a road);
extensive, far.spreading, broad, wide; • #vitatam any stringed instrument
(eg. a lute); • #vitatatva.m extendedness, expansiveness, largeness. ••
#vitata*dhanvan* *adj..* one who has drawn a bow to its full stretch.

#lamb *#avalamb* – ava>lamb #avalambate (ind. p. *#avalambya*, #avalambet)
to slip down, descend; (pr. p. P. #avalambat) to set (as the sun); to catch
hold of, cling to, depend upon (generally tam; but also tasmin or tena), to
hold up anything (to prevent its falling down); to enter a state or
condition (as #mAyAm, #mAnuSyatvam, #dhairyam, &c.); to devote one's self
to (tam); to incline towards, choose as a direction: Caus. (ind. p.
*#avalambya*) to hang up; to grasp (for support); ¶ avalamb ava.lamb
avalambate clings to, hangs from; avala*M*bate – depends, hangs,
depends.on, is contingent.on; ("as the kingdom depends on the king").



अहम्कार.पिशाचेन ग्रस्ता* ये निरय.एषिण: ।

ahaMkAra.pizAcena grastA* ye niraya.eSiNa: |

तेषाम् मोह.मद.अन्धानाम् न मित्राणि न बान्धवा: ॥६।२९।४८॥

teSAm moha.mada.andhAnAm na mitrANi na bAndhavA: ||6|29|48||

.

aha*Mk*Ara.pizAcena – *by the pishAcha.Cannibal "I" = *

grastA ye nirayaiSiNa: teSAm moha.mada.andhAnAm na mitrANi na bAndhavA:

.

*vlm.48. Those hellish people that are seized and possessed by the devils
of Egotism, are blinded in their self.delusion and giddiness; and are
unbefriended by their fellows and friends, as they are unfriendly to others
in this world, (Egotism is explained in its double sense of selfishness and
pride, both of which are hated and shunned by men as they hate and shun
others).

*sv.48.52 They who are under the evil influence of the ghost known as
egosense are deluded and in fact they have neither friends nor relatives. A
deed done with the intelligence overpowered by the egosense is poisonous
and it yields the fruit of death. The fool who is devoid of wisdom and
courage and who is wedded to the egosense is already dead. He is like the
firewood ready to be consigned into the fire known as hell.



अहम्कार.उपहतया बुद्ध्या या क्रियते क्रिया ।

ahaMkAra.upahatayA buddhyA yA kriyate kriyA |

विष.वल्लया_इव फलम् तस्या: स्यान् मरण.आत्मकम् ॥६।२९।४९॥

viSa.vallayA_iva phala.m tasyA: syAt_maraNa.Atmakam ||6|29|49||

.

aha*Mk*Ara.upahatayA buddhyA yA kriyate kriyA viSa.vallayA iva pha*la.m *tasyA:
syAn maraNa.Atmakam

.

*vlm.49. Whatever action is done by one bewitched by egoism in his mind,
the same grows up as a poisonous plant, and produces the fatal fruit of
death, (The fruits are mutual quarrels, enmity and the like).

*sv.48.52 They who are under the evil influence of the ghost known as
egosense are deluded and in fact they have neither friends nor relatives. A
deed done with the intelligence overpowered by the egosense is poisonous
and it yields the fruit of death. The fool who is devoid of wisdom and
courage and who is wedded to the egosense is already dead. He is like the
firewood ready to be consigned into the fire known as hell.



विवेक.धैर्य.हीनेन स्व.अहंकार.महोत्सव: ।

viveka.dhairya.hInena sva.ahaMkAra.mahotsava: |

मूर्खेण_आलम्बितो येन नष्टम् एव_आशु विद्धि तम् ॥६।२९।५०॥

mUrkheNa_Alambita:_yena naSTam eva_Azu viddhi tam ||6|29|50||

.

viveka.dhairya.hInena sva.aha*Mk*Ara.mahA.utsava: mUrkheNa Alambita: yena
naSTam eva Azu viddhi tam

.

*vlm.50. The ignorant man that is elated by his egoistic pride, is lost
both to his reason and patience; and one who is attached to the former by
his neglect of the latter, is to be known as approaching fast to his
perdition. (Pride goes before destruction).

*sv.48.52 They who are under the evil influence of the ghost known as
egosense are deluded and in fact they have neither friends nor relatives. A
deed done with the intelligence overpowered by the egosense is poisonous
and it yields the fruit of death. The fool who is devoid of wisdom and
courage and who is wedded to the egosense is already dead. He is like the
firewood ready to be consigned into the fire known as hell.



अहम्कार.पिशाचेन वराका* ये वशी.कृता: ।

ahaMkAra.pizAcena varAkA* ye vazI.kRtA: |

त* एते नरक.अग्नीनाम्, राघव,_इन्धनताम् गता: ॥६।२९।५१॥

ta* ete naraka.agnInAm, rAghava,_indhanatAm gatA: ||6|29|51||

.

*those wretches who're under control of the Monster of "I"dentity*

*go to the Naraka.Manhell, Râghava, as kindling for the Fire*

*. *

#vR #*varAka.* wretched, low, miserable, pitiable (mostly said of persons) *
KSS.&c. • vile, impure (as money) KSS.

*vlm.51. The simpletons that are seized by the devil of Egoism, is made as
fuel to the fire of hell, (where he is doomed to burnm with ceaseless
torment).

* aha*Mk*Ara.pizAcena – *by the Monster of "I"dentity *varAkA ye
vazI.kRtA: *wretches
who are controlled *te ete narak*a.a*gnInAm – *they all to the *naraka
fires* rAghava – *o scion of *raghu* indhanatAm gatA: – *gone to the
conflagration *



अहम्कार.रोगो यस्य परिस्फुर्जति कोटरे ।

ahaMkAra.roga:_yasya pari.sphurjati koTare |

स्वदेह.पादपो ऽधीरैर् अचिरेण निपात्यते ॥६।२९।५२॥

svadeha.pAdapa:_adhIrai:_a.cireNa ni.pAtyate ||6|29|52||

.

aha*Mk*Ara.roga: yasya parisphurjati koTare svadeha.pAdapa: adhIrai:
acireNa nipAtyate

.

#parisphurj

*vlm.52. When the snake of Egoism hisses hard in the hollow heart of the
tree of the body, it is sure to be cut down by the inexorable hand of
death, who fells the noxious tree like a wood cutter to the ground.

*sv.48.52 They who are under the evil influence of the ghost known as
egosense are deluded and in fact they have neither friends nor relatives. A
deed done with the intelligence overpowered by the egosense is poisonous
and it yields the fruit of death. The fool who is devoid of wisdom and
courage and who is wedded to the egosense is already dead. He is like the
firewood ready to be consigned into the fire known as hell.

*VA. body.tree with hissing ego.snake in heart.cave, will soon fall

down because of its foolishness (adhIrair ?)

*AS: The word nipAtyate means is caused to fall. adhIra is the opposite of
dhIra and means one who is not patient or strong. One who has the ego snake
slithering about in the hollow of the body tree, such weaklings (adhIra)
cause the tree to fall soon.
The AB commentary rightly observes that the plural adhIrai: needs a
justification since the rest of the sentence is in singular. He suggests
that since all such weaklings are similar, a singular form is used!
He could also have declared it ArSa(:))


अहम्कार.पिशाचो ऽस्मिन् देहे तिष्ठतु यातु वा ।

ahaMkAra.pizAca:_asmin dehe tiSThatu yAtu vA |

त्वम् एनम् आलोकय मा मनसा महताम् वर ॥६।२९।५३॥

tvam enam Alokaya mA manasA mahatAm vara ||6|29|53||

.

aha*Mk*Ara.pizAca: asmin dehe tiSThatu yAtu vA tvam enam Alokaya mA manasA
mahatAm vara

.

*vlm.53. O Ráma! that are the greatest among the great, never look at the
demon of egoism, whether it may reside in your body or not; because the
very look of it, is sure to delude any one.

*sv.53 Let this ghost known as egosense rest in or depart from the body. Do
not let your mind even look at it, O Rama!



अवधूतो ह्य्_अवज्ञातश् चेतसा_एव तिरस्कृत: ।

avadhUta:_hi_avajJAta:_cetasA_eva tiras.kRta: |

अहम्कार.पिशाचस्_ते न_इह किम्चित् करिष्यति ॥६।२९।५४॥

ahaMkAra.pizAca:_te na_iha kimcit kariSyati ||6|29|54||

.

avadhUta*.*: hi.*for/since *avajJAta*.*:

ceta*.*sA eva.*very/only *tiraskRta*.*: =

aha*Mk*Ara*.*pizAca*.*: te.*they.**you.*

na iha kimcit kariSyati*.*

.

**shaken loose, ignored by the chetas.Affectivity *

*अहंकार**.**पिशाचः**_**ते* *न**.**इह* *किम्चित्* *करिष्यति*

*the pishAcha.Cannibal "I".dentity will do nothing to you here anyhow. *

*shaken.loose and ignored by the Affective Consciousness *

*the pishAcha.Cannibal "I".dentity *

*cannot consume you here or anyhow*

*. *

*vlm.54. If you disregard, deride or drive away the demon of egoism, from
the recess of your mind, there is no damage or danger, that it can ever
bring upon you in any wise.

*sv.54 When the egosense is stripped of its coverings, ignored and
abandoned by the awakened intelligence, it is incapable of doing you any
harm. The self is infinite consciousness.

*shaken loose, ignored by the chetas.Affectivity अहंकार.पिशाचः_ते न.इह
किम्चित् करिष्यति the pishAcha.Cannibal "I".dentity will do nothing to you
here anyhow. अवधूतः हि.अवज्ञातः_चेतसा.एव तिरस्.कृतः *shaken loose, ignored
by the chetas.Affectivity अहंकार.पिशाचः_ते न.इह किम्चित् करिष्यति the
pishAcha.Cannibal "I".dentity will do nothing to you here anyhow.

##dhU #>avadhU *#**avadhUta mfn..* shaken off (as evil spirits)*_*VS.;
removed, shaken away_BhP.&c.; • expelled, excludet_MBh.&c.; • neglected,
rejectet_daS.&c.; • agitated (especially as plants or the dust by the
wind), fannet_MBh.&c.; • one who has shaken, off from himself worldly
feeling and obligation, a philosopher (#brahmavid#)*_*BhP._rAjat.

##jJA #>avajJA *#avajJAta **mfn..*despised, disrespected • given (as alms)
with contempt. Bhag. xvI, 22.

##kR #kRta *#tiraskRta **mfn..*concealed R.Amar.bhaTT.; eclipsed W. •
excelled Pan5cat. • censured, reviled, despised.



देह.आलये स्फुरत्य्_अस्मिन्, राम, चित्त.पिशाचके ।

deha.Alaye sphurati_asmin, rAma, citta.pizAcake |

अस्य_अनन्त.विलासस्य किम् इव_आगतम् आत्मन: ॥६।२९।५५॥

asya_ananta.vilAsasya kim iva_Agatam Atmana: ||6|29|55||

.

*Râma, when*

*the chitta.Affective.Demon comes to haunt this Body.house,*

*just how can it affect the Self in its awful unending play*

*?*

deha.*body*.Alaya.*region/abode.*.e sphurati.*springing.up*/*projecting.*
asmin.*here/in.this* , *Râma*, citta.*Affective/mind*.*pishAcha.Cannibal.*
ka.*ling.*e = asya.*v.this.* ananta.*boundless/infinite*.vilAsa.
*play/diversion.*.sya kim.*??.* iva.*like/as.if *– Agata.*has.come.to/gone.from
<http://has.come.to/gone.from>*.m Atmana:.*@self.*

*राम चित्त.पिशाचके – rAma, when the chitt*a.A*ffective.Demon — देह.आलये
स्फुरति अस्मिन् – appears in this body.house — अस्य अनन्त.विलासस्य – just
how can it reach the soul — किम् इव आगतम् आत्मनः – with its endless play?

*vlm.55. Ráma! what tho the demon of Egoism, may play all its freaks in its
abode of the body, it can in noway affect the soul which is quite aloof of
it. (Egoism contaminates the mind, and cannot touch the soul that contemns
it)·

*sv.55 Even if the egosense dwells in this body, how is the self affected?

* deha.*body*.Alaya.*region/abode.*.e sphurati.*springing.up*/*projecting.*
asmin.*here/in.this* , *Râma*, citta.*Affective/mind*.*pishAcha.Cannibal.*
ka.*ling.*e = asya.*v.this.* ananta.*boundless/infinite*.vilAsa.
*play/diversion.*.sya kim.*??.* iva.*like/as.if *– Agata.*has.come.to/gone.from
<http://has.come.to/gone.from>*.m Atmana:.*@self.*

*राम चित्त.पिशाचके – rAma, when the chitt*a.A*ffective.Demon — देह.आलये
स्फुरति अस्मिन् – appears in this body.house — अस्य अनन्त.विलासस्य – just
how can it reach the soul — किम् इव आगतम् आत्मनः – with its endless play?



चित्त.यक्ष.अभिभूतानाम् या: पुंसाम् विततापद: ।

citta.yakSa.abhibhUtAnAm yA: puMsAm vitatApada: |

शक्यन्ते परिसंख्यातुम् न ता* वर्ष.शतैर्_अपि ॥६।२९।५६॥

zakyante pari.saMkhyAtum na tA* varSa.zatai:_api ||6|29|56||

.

citta.yakS*a.a*bhibhUtAnAm – *as.for those who are subdued by the affective
yakSha.Demons*

yA: pu*M*sAm vitatApada: *who extend trouble to humans *

zakyante parisaMkhyAtum – *they are able to enumerate *

na tA: varSa.zatai: api – *not even after centuries *

*vlm.56. Egoism brings a great many evils, upon them that have their minds
vitiated by its influence, and it requires hundreads of years, to count and
recount their baneful effects.

*sv.56 O Rama, it is impossible to catalogue the calamities that visit one
who is under the influence of the mind.

##bhU #bhUta > #*abhibhUta. *surpassed, defeated, subdued, humbled •
overcome, aggrieved, injured. •.• Comp. #*zokA*bhibhUta overcome by grief.
•• citta.bhUt*a.a*bhibhUta overcome by affected beings, y6029.044.



हा हा मृ तो ऽस्मि दग्धो ऽस्मि_इत्य्_एता* वै दु:ख.वृत्तय: ।

hA hA mRta:_asmi dagdha:_asmi_iti etA* vai du:kha.vRttaya: |

अहम्कार.पिशाचस्य शक्तयो ऽन्यस्य न_अनघ ॥६।२९।५७॥

ahaMkAra.pizAcasya zaktaya:_anyasya na_anagha ||6|29|57||

.

"hA hA mRta: asmi dagdha: asmi" iti – "*O O I'm dead, I'm burned!*" —

etA: vai du:kha.vRttaya: – *these very waves of misery* —

aha*Mk*Ara.pizAcasya zaktaya: – *are the powers of the demon of Egoity* —

anyasya *na_*anagha – *and not another's, dear boy*

*. *

*vlm.57. Know Ráma, that it is the despotic power of egoism, that makes men
to grown under its thraldom, and incessantly uttering the piteous
exclamations, "Oh! we are dying and burning and such other bitter cries."

*sv.57 All this weeping and wailing 'Alas, I am dead', 'Alas, I am burning'
that one hears in this world — all this is nothing more than the play of
the egosense.



सर्वगो ऽपि यथा_आकाश: सम्बन्धो न_इह केनचित् ।

sarvaga:_api yathAkAza: sambandha:_na_iha kenacit |

सर्वगो ऽपि तथैव_आत्मा न_अहम्कारेण संगत: ॥६।२९।५८॥

sarvaga:_api tathaiva_AtmA na_ahaMkAreNa saMgata: ||6|29|58||

.

sarvaga: api – *tho all.encompassing/ubiquitous.* yathA AkAza: – *as
AkAsha.Space*

sambandha*.connexion.*: na*_*iha kena_cit – *not a connexion here with
anything*

sarvaga: api tathA.eva AtmA – *all.encompassing thus too is the Self*

na aha*Mk*AreNa saMgata: – *not conjunct with ahaMkAra "I"dentity. *

*vlm.58. The soul is ubiquitous and free to rove every where, without its
having any connection with the ego of any body; just as the unbiquity of
the all pervading sky, is unconnected with every thing in the world.

*sv.58 However, even as the all.pervading space is not polluted by
anything, the self which is omnipresent is not affected by the egosense.

#sambandha



यत् करोति यद्_आदत्ते देह.यन्त्रम् इदम् चलम् ।

yat karoti yat_Adatte deha.yantram idam cala.m |

वात.रज्जु.युतम् राम तद् अहम्कार.चेष्टितम् ॥६।२९।५९॥

vAta.rajju.yutam, rAma, tat_ahaMkAra.ceSTitam ||6|29|59||

.

yat karoti yad Adatte deha.yantram idam ca*la.m *vAta.rajju.yutam

*Râma**, = *tad aha*Mk*Ara.ceSTitam

.

*vlm.59. Whatever is done or taken in by the body, in its connection with
the airy thread of life; know Rama, all this to be the doing of egoism,
which empties and impels the body to all its various actions.

*sv.59 Whatever a man does with the body is really done by the ego.sense
with the help of the reins known as inhalation and exhalation.



वृक्ष.उत्पत्तौ यथा हेतुर् अकर्तृ_अपि किल_अम्बरम् ।

vRkSa.utpattau yathA hetu:_a.kartR_api kila_ambaram |

आत्म.संस्थस् तथा_इह_आत्मा चित्त.चेष्टासु कारणम् ॥६।२९।६०॥

Atma.saMstha:_tathA_iha_AtmA citta.ceSTAsu kAraNam ||6|29|60||

.

vRkSa.utpattau yathA hetu: – *as in tree.growth the Hetu Cause*

akartR api kila ambaram – *tho a nonDoer is yet the spacious sky* – ambara
is here used in its sense of boundless room, rather than the material sky,
which has a kartA.Doer in the course of the seasons, &c.

Atma.saMstha: tathA iha AtmA – *thus here established in oneSelf is the
Self*

citta.ceSTAsu kAraNam *the kArana Effective cause is in Affective
chitta.activities. *

*vlm.60. Know thus quiescent soul impels also, to be the cause of all the
exertions of the mind or mental operations, as the inactive vacUm is the
material cause of the growth of trees. (i.e. the circumambiant air affords
room for the expansion of the plant).



आत्म.संनिधि.मात्रेण स्फुरत्य्_आत्त.वपुर् मन: ।

Atma.saMnidhi.mAtreNa sphurati_Atta.vapu:_mana: |

दीप.संनिधि.मात्रेण कुड्य.रूपम् इव_अमलम् ॥६।२९।६१॥

dIpa.saMnidhi.mAtreNa kuDya.rUpam iva_amala.m ||6|29|61||

.

*only because.of of the presence of the Self does Manas Mind appear as the
perceived/attained body. Only because.of the presence of a lamp is a room's
wall clearly seen*

*. *

Atma.saMnidhi.mAtreNa *thru self measured into presence = *

sphurati Atta.vapu: mana: *Mind manifests = *

dIpa.saMnidhi.mAtreNa kuDya.rUpam iva*_*ama*la.m *

.

*AB. … Atta.vapur labdha.sattAkam kalpita.sthUla.deham ca ||6|29|

*vlm.61. It is owing to the presence of the soul, that the mind developes
itself in the form of the body and all its members; as it is the presence
of the light, that makes the room display its contained objects to sight.
(The soul is the light of the mind.nous, the container of infinite ideas).

*sv.60.64 The self is indirectly regarded as the cause of all this, even as
space is indirectly responsible for the growth of plants inasmuch as it
(the space) does not prevent the plant from extending into space. Even as a
lamp is considered responsible for the vision of an object, the self is
regarded as responsible for the actions of the body, mind, etc., which
function in the light of the self. Otherwise, there is no connection
whatsoever between the inert body and the conscious self. It is only
because of the energy of the self (prANa) which is constantly vibrating,
creating agitation everywhere, that the mind is confused with the self.



अपि विश्लिष्टयो* राम नित्यम् एव_आत्म.चित्तयो: ।

api vizliSTaya:_rAma nityam eva_Atma.cittayo: |

द्याव्_आपृथिव्योर् इव क: सम्बन्ध: प्रकट.अन्धयो: ॥६।२९।६२॥

dyau_A.pRthivyo:_iva ka: sambandha: prakaTa.andhayo: ||6|29|62||

.

api vizliSTaya:*, Râma, *

nityam eva Atma.cittayo:

dyA*u_*A.pRthivyo: iva *as.if between heaven and earth = *

ka: sambandha: prakaT*a.a*ndhayo: *what is the relation between
illumination and blind darkness?*

*. *

*vlm.62. Think now Ráma, on the relation between the ever unconnected soul
and mind, to resemble the irrelation subsisting between the dis.connected
earth and sky, and betwixt light and darkness and betwixt the intellect and
gross bodies.

*sv.60.64 The self is indirectly regarded as the cause of all this, even as
space is indirectly responsible for the growth of plants inasmuch as it
(the space) does not prevent the plant from extending into space. Even as a
lamp is considered responsible for the vision of an object, the self is
regarded as responsible for the actions of the body, mind, etc., which
function in the light of the self. Otherwise, there is no connection
whatsoever between the inert body and the conscious self. It is only
because of the energy of the self (prANa) which is constantly vibrating,
creating agitation everywhere, that the mind is confused with the self.

#zliS #vizliS #*vizliSTa. *loosened Ragh. • disunited, disjoined, separated
*KSS.&c. • severed from one's party • dislocated (as limbs) Sus3r. • #
*vizliSTa*tara. standing far apart.



चपल.स्पन्दन.इराभिर् आत्म.शक्तिभिर् आवृतम् ।

capala.spandana.irAbhi:_Atma.zaktibhi:_AvRtam |

चित्तम् आत्मा_इति मौर्ख्येण दृश्यते, रघुनन्दन ॥६।२९।६३॥

cittam AtmA_iti maurkhyeNa dRzyate, raghunandana ||6|29|63||

.

capala.spandana.irAbhi: *w/ the transitory vibrant *

Atma.zaktibhi: *w/ the Self.Powers *

AvRtam cittam *– whirled affected *

AtmA *– the Self/Soul *

iti maurkhyeNa *– so by folly *

dRzyate *– it is seen, *

raghunandana *– best of the raghu clan *

#irA इरा food, drink, refreshment, comfort, y6029.063

*vlm.63. Those that are ignorant of the soul, view the quiet mind as such,
after ita motion and fluctuation are stopped by the restraint of
respiration.Pránáyáma. (This is the doctrine of the sánkhya and Buddhist,
that view the becalmed and quiescent mind as the soul).

*AS: AB gives this word clearly!calat.spandanAni Irayanti =prerayanti iti
calatspandanerA: The form is instr. plural of the "A"ending word
calatspandanerA.

##*irA* any drinkable fluid • a draught (especially of milk) RV. &c. •
food, refreshment • comfort, enjoyment AV.&c.



आत्मा प्रकाश.रूपो हि नित्य: सर्व.गतो विभु: ।

AtmA prakAza.rUpa:_hi nitya: sarva.gata:_vibhu: |

चित्तम् शठम् अहम्कारम् विद्धि हार्दम् बृहत्तम: ॥६।२९।६४॥

cittam zaTham aha*Mk*Aram viddhi hArdam bRhattama: ||6|29|64||

.

AtmA prakAza.rUpa: hi — *The soul is a luminous form,*

nitya: sarva.gata: vibhu: — *constant, all going everywhere,*

cittam zaTham aha*Mk*Aram viddhi hArdam bRhattama: —

.

*vlm.64. But the soul is self.luminous and ever lasting, omnipresent and
supereminent, while the mind is deceptive and egoism, It is situated in the
heart with too much of its pride and vanity.

*sv.60.64 The self is indirectly regarded as the cause of all this, even as
space is indirectly responsible for the growth of plants inasmuch as it
(the space) does not prevent the plant from extending into space. Even as a
lamp is considered responsible for the vision of an object, the self is
regarded as responsible for the actions of the body, mind, etc., which
function in the light of the self. Otherwise, there is no connection
whatsoever between the inert body and the conscious self. It is only
because of the energy of the self (prANa) which is constantly vibrating,
creating agitation everywhere, that the mind is confused with the self.

##zaTh – to hurt; to CHeaT; #zaTha adj.. false, deceitful, frauduIent,
malignant, wicked; zaTha.: a cheat, rogue (esp. a false husband or lover,
who pretends affection for one female while his heart is fixed on another;
one of the four classes into which husbands are divided); a, fool,
blockhead.

##bhU #vibhu, #vibhU, #vibhvI विभु (.भू, भ्वी f.) adj.. Mighty; supreme. •
Able to, capable of (with inf.); • firm, self.controlled; • (In Nyāya
phil.) Eternal, existing everywhere, all.pervading; सर्व.मूर्त.द्रव्य.
संयोगित्वं विभुत्वम् • #vibhu: भुः – Ether, Space. • A lord, ruler. •
#vibhU, #vibhvI adj.. being everywhere, all.pervading; abundant, plentiful;
• (end.comp.) chief of or among; • #vibho voc. an honorific title, "O your
majesty". • vibhu#kratu adj.. strong. heroic; • #vibhutA power, supremacy;
#svayA vibhutayA vibhu: | evaMrUpA sthitA. y7213.042; • #vibhutva n.. being
everywhere, omnipresence; omnipotence, sovereignty.



आत्मा_असि वस्तुतस् त्वम् हि सर्वज्ञो न मनो भृशम् ।

AtmA_asi vastuta:_tvam hi sarvajJa:_na mana:_bhRzam |

दूरे कुरु मनो.मोहम् किम् एतन् न_अभिसंगत: ॥६।२९।६५॥

dUre kuru mano.moham kim etat_na_abhi.saMgata: ||6|29|65||

.

AtmA.asi *You are the Self, *

vastu.ta: tvam hi *because of your very reality*

sarva.jJa: *you are **the All.knower*

na manas bhRzam *and** not the busy Manas Mind*

dUre kuru mano.moham Send.away the *M*ind.delusion

kim etan_*na_*abhisaM*gata*:

*vlm.65. You are in reality the all.knowing soul, and not the ignorant and
deluded mind; therefore drive afar your delusive mind from the seat of the
soul, as they can never meet nor agree together.

*sv.65.67 You are the self, O Rama, not the mind. What have you to do with
the mind? Abandon this delusion. The goblin.mind residing in the body has
nothing to do with the self, yet it quietly assumes 'I am the self. This is
the cause of birth and death. This assumption robs you of courage. Give up
this ghost, O Rama, and remain firm.

#bhRz .#*bhRza* *adj..* (perhaps the original meaning may be "falling
heavily" cf. <bhraz>) strong, powerful, frequent, abundant; •• beg..comp.
and *#bhRzam* *ind..* strongly, excessively, very much*_*mn.; • harshly,
severely; • quickly, without hesitation*_*mbh.; • often, frequently*_*r.;
•.• #bh..#*kopana* *adj..* extremely passionate, very wrathful. • #bhRza
*daNDa* *adj..* inflicting severe punishment on (tasmin).



पिशाचो ऽपि मनो राम शून्य.देह.गृहे स्थित: ।

pizAca:_api mano,_rAma, zUnya.deha.gRhe sthita: |

भावयत्य्_एष* दुष्ट.आत्मा मौनम्, उत्तम, संस्पृशन् ॥६।२९।६६॥

bhAvayati_eSa* duSTa.AtmA maunam, uttama, saMspRzan ||6|29|66||

.

pizAca: api manas*, Râma, *– The Mind, rAma, is also a PishAcha Cannibal

zUnya.deha.gRhe sthita: – seated in the empty body.house.

bhAvayati *eSa**duSTa.AtmA –

maunam uttama saMspRzan

.

*AB. he uttama!

*vlm.66. Ráma! the mind has also like a demon, taken possession of the
empty house of the body, and has like an evil spirit, silenced and
overpowered upon the intangible soul in it.

*sv.65.67 You are the self, O Rama, not the mind. What have you to do with
the mind? Abandon this delusion. The goblin.mind residing in the body has
nothing to do with the self, yet it quietly assumes 'I am the self. This is
the cause of birth and death. This assumption robs you of courage. Give up
this ghost, O Rama, and remain firm.

pizAco’pi mano, rAma, zUnyadehagRhe sthita: |

bhAvayatyeSa*duSTAtmA maunamuttama saMspRzan ||6|29| 66

*VA. O Rama, the demon of the mind staying in the empty house of the
body_.. (second half does not make sense)

*AS: O excellent one (uttama) this evil thing (duSTAtmA) keeps mum (maunam
bhAvayati) (even tho it is )touching (the AtmA).
The idea is that the mind ignores the soul even tho it is next to it.


भव.प्रदम् अकल्पाणाम् धैर्य.सर्वस्व.हारिणम् ।

bhava.pradam a.kalpANAm dhairya.sarvasva.hAriNam |

मन: पिशाचम् उत्सृज्य यो ऽसि स* त्वम् स्थि ro भव ॥६।२९।६७॥

mana: pizAcam utsRjya ya:_asi sa* tvam sthira:_bhava ||6|29|67||

.

*when*

*Mind uproots the pishAcha.Cannibal*

*that gives unsuitable and uncontrolled experience,*

*stealing your stability.in.wholeness,*

*then*

*who you are, become that "you" decidedly*

*.*

mana: pizAcam utsRjya – the Mind having uprooted the Zombie —

bhava.prada.m – experience.bestowing —

a.kalpANAm – of unsuitable/uncontrolled things —

dhairya.sarvasva.hAriNam – firmness.whole.thief —

ya: asi – who you are —

sa tvam sthira: bhava – that "you" become firmly —

*vlm.67. Whatever thou art, remain but quiet in thyself, by driving away
the demon of thy mind from thee; because it robs thee of thy best treasure
of patience, and loads all kinds of evils upon thee. (i.e. the impatient
mind is the source of all evil).

*sv.65.67 You are the self, O Rama, not the mind. What have you to do with
the mind? Abandon this delusion. The goblin.mind residing in the body has
nothing to do with the self, yet it quietly assumes 'I am the self. This is
the cause of birth and death. This assumption robs you of courage. Give up
this ghost, O Rama, and remain firm.



चित्त.यक्ष.दृढ.आक्रान्तम् न शास्त्राणि न बान्धवा: ।

citta.yakSa.dRDha.AkrAntam na zAstrANi na bAndhavA: |

शक्नुवन्ति परित्रातुम् गुरवो न च मानवम् ॥६।२९।६८॥

zaknuvanti paritrAtum gurava:_na ca mAnavam ||6|29|68||

.

*one Affection.Daemon.firmly.overrun — *

*not the Shâstra nor Good.Company — *

*are able to protect/defend — *

*nor the Gurus nor any human — *

.

*vlm.68. The man that is seized by the voracious yaksha of his own mind,
has no change of his release from his grasp, either by the lessons of the
sástras or by the advice of his friends, relatives and preceptors.
(Greediness devours the greedy that desire to glut all things).

*sv.68 Neither scriptures nor relatives nor even the gurus or preceptors
can protect the man who is utterly overpowered by the ghost known as the
mind.

* citta.yakSa.dRDha.AkrAnta.m – *Affection.yakSa.Guard.thoroughly.overrun —
*na zAstrANi na bAndhavA: – *not the zAstras nor Company — *zaknuvanti
paritrAtum – *are able to protect/defend — *gurava: na ca mAnavam – *nor
the gurus a human... *



संशान्त=चित्त.वेतालम् गुरु.शास्त्र.अर्थ.बान्धवा: ।

saMzAnta=citta.vetAla.m guru.zAstra.artha.bAndhavA: |

शक्नुवन्ति समुद्धर्तुम् स्वल्प.पङ्कान् मृगम् यथा ॥६।२९।६९॥

zaknuvanti samuddhartum svalpa.paGkAn_mRgam yathA ||6|29|69||

.

*but*

*when it's Quieted, this Zombie "Chitta", this Affective.Mind*

*–*

*a Teacher** o&r* *the import of this Shâstra o&r Good Company*

*are able to rescue it like a puppy from a puddle*

*.*

*vlm.69. The man who has appeased the demon of his mind, is capable of
being released from its clutches, by means of the dictates of sástras, and
the admonitions of his friends, as it is possible to liberate a deer from a
shallow quagmire.

*sv.69.74 On the other hand, if one has laid this ghost, the guru, the
scriptures and relatives can easily aid him, even as one can easily rescue
an animal from a mud.puddle...

* संशान्त=चित्त.वेतालम् *once Quieted, this Zombie "Chitta", this
Affective.Mind–* गुरु.शास्त्र.अर्थ.बान्धवाः –* a Teacher** o&r* *the import
of this Shâstra o&r Good Company* = शक्नुवन्ति समुद्धर्तुम् *are able to
rescue/extricate =* स्वल्प.पङ्कात् मृगम् यथा *as* a deer from

a little mud – *like a puppy from a puddle.*



अस्मिञ_जगच्*छून्य.पुरे सर्वम् एव प्रदूषितम् ।

asmin_jagat*zUnya.pure sarvam eva pradUSitam |

देह.गेहम् प्रमत्तेन चित्त.यक्षेण वल्गता ॥६।२९।७०॥

deha.geham pramattena citta.yakSeNa valgatA ||6|29|70||

.

asmin jagat =zUnya.pure – In this world=empty.city –

sarvam eva pradUSitam everything at.all is

deha.geham pramattena citta.yakSeNa valgatA

asmin jagat.zUnya.pure – In this ghost town, The World, .

.

*vlm.70. All things that are seen to be stored in this vacant city, of the
vacuous world, are all of them polluted by the lickerishness of the mind,
licking at them from inside the house of its body.

*sv.69.74 On the other hand, if one has laid this ghost, the guru, the
scriptures and relatives can easily aid him, even as one can easily rescue
an animal from a mud.puddle. They who have laid this ghost are the good
people who render some service to this world. Hence, one should uplift
oneself from this ignorance, by laying this ghost known as egosense.

#pradUSita. corrupted, spoilt, made worse MBh. R. Var. Sus3r. 1. – This
translation of YV detests the notion of "sin". Words derived from >duS are
translated with the sense of fault or imperfection rather than disobedience
(tho disobedience is of course a fault, just as This world is an empty
city, everywhere falling into ruin = praduSita pramatta yakSa valgatA =



चित्त.वेताल.वलिता समस्ता देह.खण्डजा ।

citta.vetAla.valitA samastA deha.khaNDajA |

इयम् जगद्.अरण्याणी शून्या कस्य न भीयते ॥६।२९।७१॥

iyam jagat.araNyANI zUnyA kasya na bhIyate ||6|29|71||

.

citta*.*vetAla*.*valita*.*A *.f..*

samasta*.*A deha*.*khaNDa*.*jA*.*

iyam jagat*.*araNyaANI *– this world.forest *

zUnyA *empty *

kasya na bhIyate *– of whom is there no fear? *

.

*vlm.71. Say who is not afraid in this dreary wilderness of the world,
which is infested in every corner of it by the demoniac mind. (The rapacity
of the ambitious, converts the fair creation to a scene of horror).

*sv.69.74 On the other hand, if one has laid this ghost, the guru, the
scriptures and relatives can easily aid him, even as one can easily rescue
an animal from a mud.puddle. They who have laid this ghost are the good
people who render some service to this world. Hence, one should uplift
oneself from this ignorance, by laying this ghost known as egosense.



जगन्.नगर्याम् अस्याम् तु शान्त=चित्त.पिशाचकम् ।

jagat.nagaryAm asyAm tu zAnta=citta.pizAcakam |

देह.गेहम् कतिपयै: सेव्यते सद्भिर् एव यत् ॥६।२९।७२॥

deha.geham katipayai: sevyate sadbhi:_eva yat ||6|29|72||

.

jagat.nagaryAm asyAm tu – *But here, in World City, *

zAnta=citta.pizAcakam – *quieted is the affected Pishâcha.cannibal *

deha.geham katipaya i: – *the body.house by/with* *some *

sevyate sadbhir eva yat –*is served by the wise, which … *

.

*vlm.72. There are some wise men in this city of the world, who enjoy the
abodes of their bodies in peace, having tranquilized the demon of their
minds in the*m *(A peaceful mind makes a peaceful abode).

*sv.69.74 On the other hand, if one has laid this ghost, the guru, the
scriptures and relatives can easily aid him, even as one can easily rescue
an animal from a mud.puddle. They who have laid this ghost are the good
people who render some service to this world. Hence, one should uplift
oneself from this ignorance, by laying this ghost known as egosense.

*VA. in this city of the world, it is to be served by some good

people whose demon of mind was subdued in house of the body.

*AS: Since (yat) in this world city, many good people (sat) who live in a
body house with mind demon quieted.
The verse finishes the previous. In 71, a question is raised:
How come this desolate world forest is not feared by everybody? (literally,
who would not be afraid of such a place).
The verse 72 answers that it is also a city with many good (body) houses
unaffected by mind demons.



इह संश्रूयते या या दिक्सा_एव, रघुनन्दन ।

iha saMzrUyate yA yA diksA_eva, raghunandana |

प्रमत्त.मोह.वेतालै: पूर्णा देह.श्मशनकै: ॥६।२९।७३॥

pramatta.moha.vetAlai: pUrNA deha.zmazanakai: ||6|29|73||

.

iha saMzrUyate yA yA diksA_eva raghunandana = pramatta.moha.vetAlai: pUrNA
deha.zmazanakai:

.

*vlm.73. Ráma! All the countries that we bear of in any part of the world,
are found to be full of senseless bodies, in which the giddy demon of
delusion are Raving (and Ranging) as the sepulchral grounds. (The bodies of
ignorant people, are as sepulchres of dead bodies, gloss).

*sv.69.74 On the other hand, if one has laid this ghost, the guru, the
scriptures and relatives can easily aid him, even as one can easily rescue
an animal from a mud.puddle. They who have laid this ghost are the good
people who render some service to this world. Hence, one should uplift
oneself from this ignorance, by laying this ghost known as egosense.



अस्याम् जगद्.अरण्यान्याम् मुह्यन्तम् मुग्ध.बालवत् ।

asyAm jagat.araNyAnyAm muhyantam mugdha.bAlavat |

स्वयम् आराध्य धैर्य.आशम् आत्मना_आत्मानम् उद्धरेत् ॥६।२९।७४॥

svayam ArAdhya dhairya.Azam AtmanA_AtmAnam uddharet ||6|29|74||

.

asyAm jagat.araNyAnyAm In this world.forest

muhyantam mugdha.bAlavat deluded like a foolish child

svayam ArAdhya dhairya.Azam seek your blessing, your own firm hope,

AtmanA_AtmAnam uddharet lift.up yourSelf by yourSelf.

.

*vlm.74. Let people rely on their patience, and redeem their souls by their
own exertions; which are otherwise seen to be wandering about in the forest
of this world, like lost and stray boys: (that know not how to return to
their homes).

*sv.69.74 On the other hand, if one has laid this ghost, the guru, the
scriptures and relatives can easily aid him, even as one can easily rescue
an animal from a mud.puddle. They who have laid this ghost are the good
people who render some service to this world. Hence, one should uplift
oneself from this ignorance, by laying this ghost known as egosense.



जगज्=जरद्.अरण्ये ऽस्मिञ_चरद्=भूत.मृग.व्रजे ।

jagat=jarat.araNye_asmin_carat=bhUta.mRga.vraje |

धृतिम् तृण.रसै_राम मा गच्छ मृग.पोतवत् ॥६।२९।७५॥

dhRtim tRNa.rasai: rAma mA gaccha mRga.potavat ||6|29|75||

.

jagat=jarat.araNye asmin *In this decaying world.forest *

carat.bhUta.mRga.vraje *where the creatures wander like roving animals *

dhRtim tRNa.rasai: *x,*

*Râ**ma** = *

mA gaccha mRga.potavat

.

*vlm.75. *M*en are wandering in this world, as herds of stags are roving in
burning deserts; but take care Ráma, never to live contented with a grazing
on the sapless grass, like a young and helpless deer.

*sv.75.80 O Rama, do not wander in this forest of worldly existence like an
animal in human garb. Do not wallow in this mud known as
family.relationship for the sake of this impermanent body.



अस्मिन् महीतल.अरण्ये चरन्ति मृग.पोतका: ।

asmin mahItala.araNye caranti mRga.potakA: |

त्वम् अज्ञान.गजम् भुक्त्वा सैंहीम् वृत्तिम् उपाश्रय ॥६।२९।७६॥

tvam ajJAna.gajam bhuktvA saimhIm vRttim upAzraya ||6|29|76||

.

asmin_mahItal*a.a*raNye – In this Earth.forest

caranti mRga.potakA: *there wander deer and fawns *

tvam ajJAna.gajam bhuktvA saimhIm vRttim upAzraya –

.

*vlm.76. Foolish men are seen to graze as young stags, in their pastures
amidst the wilderness of this world; but you Ráma must stir yourself to
kill the great Elephant of Ignorance, and pursue the leonine course of
subduing every thing in your way.

*sv.75.80 O Rama, do not wander in this forest of worldly existence like an
animal in human garb. Do not wallow in this mud known as
family.relationship for the sake of this impermanent body.



अन्ये नर.मृगा* मुग्धा* जम्बूद्वीपे स्व.जङ्गले ।

anye nara.mRgA* mugdhA* jambU.dvIpe sva.jaGgale |

विहरन्ति यथा, राम, तथा मा विहर,_अनघ ॥६।२९।७७॥

viharanti yathA, rAma, tathA mA vihara,_anagha ||6|29|77||

.

* anye nara.mRgA mugdhA – *other Human/Beast follies = *jambUdvIpa. in
their native *WoodappleLand* jungles viharanti yathA – *as they wander
their way, Râma, = *tathA mA vihara – *their way do.not.wander, dear boy. =
*anagha

.

*vlm. 77. Do not allow yourself, O Ráma, to ramble about like other men,
who wander like senseless beasts in their native forests of the Jambu.dwipa.

*sv.75.80 O Rama, do not wander in this forest of worldly existence like an
animal in human garb. Do not wallow in this mud known as
family.relationship for the sake of this impermanent body.

* anye nara.mRgA mugdhA – other Human/Beast follies = jambUdvIpa. in their
native WoodappleLand jungles viharanti yathA – as they wander their way,
rAma, = tathA mA vihara – their way do.not.wander, dear boy. = anagha



अत्यल्प.काल=शिशिरे कर्दम.आलेप.दायिनि ।

ati.alpa.kAla=zizire kardama.Alepa.dAyini |

न मङ्क्तव्यम् बन्धु.रूपे महिषेण_इव पल्वले ॥६।२९।७८॥

na maGktavyam bandhu.rUpe mahiSeNa_iva palvale ||6|29|78||

.

*in/when *atyalpa.kAla*.*zizira*.*e

kardama*.*Alepa*.*dAyi*.*ni

na*.* maGktavya*.*m bandhu*.*rUpa*.*e

mahiSa*.*eNa iva palvala*.*e *– as by a water.buffalo in a pond. = *

.

*vlm. 78. Do not plunge yourself like the foolish buffets, in the bog of
your relatives and friends; it appears to you as a cold bath for a while,
but daubs you with its mud and mire afterwards. (The circle of relatives
may appear as a limpid lake at first; but dive in it, and you will be
daubed with its dirt after wards).

*sv.75.80 O Rama, do not wander in this forest of worldly existence like an
animal in human garb. Do not wallow in this mud known as
family.relationship for the sake of this impermanent body.

mahiSa

palvala

#*bandhurUpa*

"The direct identification of a thing with its bandhu, rupa, or
vibhuti_..", Belvalkar. Hist.

Now the Kshatriya when consecrated has Agni for his„ deity,

the Gayatrl for his metre, the Trivrit for his Stoma, and the

Brahmin as his inner essence {bandhu).

#zyai* *#zizira **mf(**आ**)n..* cool, chilly, cold, frigid, freezing*_*R.&c
• *–M.* the cool or dewy season (comprising two months, #mAgha माघ and
#phAlguNa फाल्गुन, or from about the middle of January to that of *M*arch; cf.
#Rtu ऋतु) AV. &c.

#majj *#maGktavya **mfn..* to be immersed or plunged _pAN. •• *n..* (impers.)
it is to be immersed or plunged by (any one)*_*KSS.



भोगाभोगा* बहिष्कार्या* आर्यस्य.अनुसरेत् पदम् ।

bhoga.abhogA: bahiSkAryA: Aryasya.anusaret padam |

प्रविचार्य महार्थम् स्वम् एकम् आत्मानाम् आश्रयेत् ॥६।२९।७९॥

pravicArya mahArtham svam ekam AtmAnAm Azrayet ||6|29|79||

.

bhogAbhogA bahiSkAryA – *pleasure / displeasure – banish them = *

Aryasya anusaret padam – *of the Noble let.follow Ur state – let Ur state
be a Noble one + *pravicArya mahArtham svam – *look.into your Ur.own best
good = *ekam AtmAnAm Azrayet – *have Ur Repose in the One Self. *

.

*vlm.79. Drive afar your desire of bodily enjoyments from you, and follow
the steps of respectable men; and having well considered thy sole object of
the soul (from the great sayings of the sástras), attend to thyself or soul
only. (Consider the objective soul in thy subjective self).

*sv.75.80 O Rama, do not wander in this forest of worldly existence like an
animal in human garb. Do not wallow in this mud known as
family.relationship for the sake of this impermanent body.



अपवित्रस्य तुच्छस्य दुर्भगस्य दुराकृते: ।

apavitrasya tucchasya dur.bhagasya durAkRte: |

देहस्य.अर्थे न मङ्क्तव्यम् चिन्ता.चण्डी सु.दारुणा ॥६।२९।८०॥

dehasya.arthe na maGktavyam cintA.caNDI su.dAruNA ||6|29|80||

.

a.pavitrasya tucchasya dur.bhagasya dur.AkRte: dehasya arthe na maGktavyam
cintAcaNDI su.dAruNA

.

*vlm.80. It is not proper that you should plunge yourself, into a sea of
intolerable cares and troubles, for the sake of your impure and frail body,
which is but a trifle in comparison with the inestimable soul.

*sv.75.80 O Rama, do not wander in this forest of worldly existence like an
animal in human garb. Do not wallow in this mud known as
family.relationship for the sake of this impermanent body.

##pU #pava #*pavitra*m in RV, a liturgical strainer, straining.cloth &c.
for clarifying the #soma • a means of purifying or clearing the mind, RV.
iii, 26, 8 • 31, 6 &c • purifying, averting evil, pure, holy, sacred,
sinless, beneficent mn. mbh. &c. •• #*apavitra.* impure.

##maGk #*maGktavya* मङ्क्तव्य n. (impers.) it is to be immersed or plunged
by (any one) KSS.

##*cintAcaNDI – *the vixen Care



अन्येन रचितो देहो यक्षेण_अन्येन संश्रित: ।

anyena racita:_deha:_yakSeNa_anyena saMzrita: |

दु:खम् अन्यस्य भोक्ता_अन्यश् चित्रा_इयम् मौर्ख्य.चक्रिका ॥६।२९।८१॥

du:kham anyasya bhoktA_anya: citrA_iyam maurkhya.cakrikA ||6|29|81||

.

anyena racita: deha: yakSeNa anyena saMzrita: du:kham anyasya
bhoktAnyazcitreyam maurkhyacakrikA

.

*AB. §*

*vlm.81. The body which is the production of one thing (i.e. the product of
past deeds), and is possessed by another (i.e. the demon of egoism); which
puts another one (i.e. the mind) to the pain of its supportance, and
affords its enjoyment to a fourth one (i.e. the living soul), as a
complicate machinery of many powers to the ignorant. (The human frame is a
mechanism of the body and mind its egoism and living principle).

*sv.81.85 The body was born of someone, it is protected by the egosense and
in it happiness and sorrow are experienced by someone else: this indeed is
a great mystery. Even as the essential nature of a pot and that of a piece
of cloth are non.different, even so the essential nature of the mind and
that of the infinite consciousness are non.different. In this connection, I
shall narrate to you the teaching that was imparted to me by lord Siva
himself: the vision revealed in that teaching will destroy even the
greatest delusion.



यथा_एक.रूपा घनता दृषदो ऽस्त्य्_आत्मनस् तथा ।

yathA_eka.rUpA ghanatA dRSada:_asti_Atmana:_tathA |

सत्ता.मात्र.एक.सामान्याद् इतरस्य_अप्य्_असम्भवात् ॥६।२९।८२॥

sattA.mAtra.eka.sAmAnyAt_itarasya_api_a.sambhavAt ||6|29|82||

.

yathA_eka.rUpA ghanatA dRSada:_asti_Atmana:_tathA sattA.mAtra.eka.sAmAnyAt
itarasya.api_a.sambhavAt

*.*

*vlm.82. As solidity is the only property of the stone, so the soul has the
single property of its entity alone; and its existence being common in all
objects, it is impossible for any thing else to subsist beside it. (The
soul being the only ens, it is of its nature the all in all; the minds
Ect.[ typo for Etc.] being but its attributes).

*sv.81.85 The body was born of someone, it is protected by the egosense and
in it happiness and sorrow are experienced by someone else: this indeed is
a great mystery. Even as the essential nature of a pot and that of a piece
of cloth are non.different, even so the essential nature of the mind and
that of the infinite consciousness are non.different. In this connection, I
shall narrate to you the teaching that was imparted to me by lord Siva
himself: the vision revealed in that teaching will destroy even the
greatest delusion.

*VA. As solidity and stone have the same nature, so also the Self

(and the mind) have the same nature, because of them being only

existence, and absence of anything besides existence.

AS: I see the meaning differently.
As the solidity of a stone is of only one kind, so is the existence of the
soul since all souls are characterized by the existence alone and nothing
besides a soul exists.
The idea is that just as different stones don't have different solidity,
the soul is just one in nature.


यथा_उपलस्य घनता मानस.आदि यथात्मन: ।

yathA_upalasya ghanatA mAnasa.Adi yathAtmana: |

सत्ता.मात्राद् अभिन्नत्वाद् अभावाद् अस्य संस्थिते: ॥६।२९।८३॥

sattA.mAtrAt_abhinnatvAt_abhAvAt_asya saMsthite: ||6|29|83||

.

yathA_upalasya ghanatA *as the density of a rock = *

mAnasa.Adi yathA_Atmana: sattA.mAtrAd.abhinnatvAd abhAvAd.asya saMsthite:

.

*vlm.83. As thickness is the property of stone, so are the mind and others
but properties of the soul; and there being nothing which is distinct from
the common entity of the soul, it is impossible for any thing to have a
separate existence.

*sv.81.85 The body was born of someone, it is protected by the egosense and
in it happiness and sorrow are experienced by someone else: this indeed is
a great mystery. Even as the essential nature of a pot and that of a piece
of cloth are non.different, even so the essential nature of the mind and
that of the infinite consciousness are non.different. In this connection, I
shall narrate to you the teaching that was imparted to me by lord Siva
himself: the vision revealed in that teaching will destroy even the
greatest delusion.

*VA. as stone and solidity do not exist separately from existence,

and do not exist on their own, so also the mind etc and the self.

*AS: Similar to *u_*82, except, here the idea is explained in the
perspective of the solidity/mind etc.


यथा_उपलस्य_उपलता घटस्य घटता यथा ।

yathA_upalasya_upalatA ghaTasya ghaTatA yathA |

सत्ता.मात्राद् अभिन्ना_एव मानस.आदि तथा_आत्मन: ॥६।२९।८४॥

sattA.mAtrAt_abhinnA_eva mAnasa.Adi tathA_Atmana: ||6|29|84||

.

yathA_upalasya_upalatA *as a rock's rockiness *ghaTasya ghaTatA yathA *as a
pot's pottiness *sattA.mAtrAt *from measured reality it.is <http://it.is> *
a.bhinnA*_eva* – *not at.all different – *mAnasa*.Adi* tathA*_*Atmana: *thus
the mental process than the Self. *

.

*vlm.84. As density relates to the stone, and dimension bears its relation
to the pot; so the mind and other are not distinct from one common
existence of the soul: (which pervades and constitutes the whole).

*sv.Even as the essential nature of a pot and that of a piece of cloth are
non.different, even so the essential nature of the mind and that of the
infinite consciousness are non.different.

* yathA_upalasya_upalatA *as a rock's rockiness *ghaTasya ghaTatA yathA *as
a pot's pottiness *sattA.mAtrAt *from measured reality it.is <http://it.is>
*a.bhinnA*_eva* – *not at.all different – *mAnasa*.Adi* tathA*_*Atmana: *thus
the mental process than the Self. *



अत्र_इमाम् अपराम् दृष्टिम् महा.मोह.विनाशिनीम् ।

atra_imAm aparAm dRSTim mahA.moha.vinAzinIm |

शृणु या कथिता पूर्वम् मम कैलास.कन्दरे ॥६।२९।८५॥

zRNu yA kathitA pUrvam mama kailAsa.kandare ||6|29|85||

.

*here there is another view destructive of the Great Delusion*

*:*

*hear what was once told to me in a cavern on Mount kailAsa*

*.*

atra_imAm aparAm dRSTim mahA.moha.vinAzinIm zRNu yA kathitA pUrvam mama
kailAsa.kandare

*VLM*

*sv.*_*.. the vision revealed in that teaching will destroy even the
greatest delusion.



संसार.दु:ख.शान्त्य्.अर्थम् देवेन_अर्ध.इन्दु.मौलिना ।

saMsAra.du:kha.zAnti.artham devena_ardha.indu.maulinA |

अस्ति_इन्दुकर.सम्भार.भासुर: पारगो दिव: ॥६।२९।८६॥

asti_indukara.sambhAra.bhAsura: pAraga:_diva: ||6|29|86||

.

saMsAra.du:kha.zAnt*i.a*rtham –*_*.. for the sake of stilling the miseries
of samsAra —

devena ardhendu.maulinA – by the god with the half.moon.crown —

asti indukara.sambhAra.bhAsura: pAraga: diva: –

*AB.*_*.. indukarANAm sambhAra:

.

*vlm.86.87. There is a mountain peak, bright as the collected mass of
moon.beams, and penetrating the vault of heaven, where the god with the
semi.circular moon on his fore.head, delivered this doctrine to me for
appeasing the miseries of the world.

*sv.86.89 There is the abode of lord Siva known as Kailasa. I lived there
for some time, worshipping lord Siva and practising austerities. I was
surrounded by the perfected sages in whose company I used to discuss the
truths of the scriptures.



कैलासो नाम शैल.इन्द्रो गौरी.रमण.मन्दिरम् ।

kailAsa:_nAma zaila.indra:_gaurI.ramaNa.mandiram |

तत्र_आस्ते भगवान् देवो हरश्_चन्द्र.कलाधर: ॥६।२९।८७॥

tatra_Aste bhagavAn deva:_hara:_candra.kalAdhara: ||6|29|87||

.

kailAsa: nAma zailendra: – *on the lordly mountain called kailAsa *—

gaurI.ramaNa.mandiram – the home of the beautiful Gauri —

tatra Aste – there was —

bhagavAn deva: hara: – the divine lord Hara —

candra.kalAdhara: – wearing the crescent moon —

kailAso nAma zailendro gaurIramaNamandiram |

tatrAste bhagavAndevo hara*z.can*drakalAdhara: ||6|29|87||

kailAsa: nAma zailendra: – On the lordly mountain called kailAsa —

gaurI.ramaNa.mandiram – the home of the beautiful Gauri —

tatra Aste – there was —

bhagavAn deva: hara: – the divine lord Hara —

candra.kalAdhara: – wearing the crescent moon —

.

*vlm.87. This mountain peak is famed by the name of Kailása, on which the
god Hara the consort of Gouri, wearing the crescent moon on his head, holds
his residence.

*sv.86.89 There is the abode of lord Siva known as Kailasa. I lived there
for some time, worshipping lord Siva and practising austerities. I was
surrounded by the perfected sages in whose company I used to discuss the
truths of the scriptures.



तम् पूजयन् महादेवम् तस्मिन्न् एव गिरौ पुरा ।

tam pUjayan mahAdevam tasmin_eva girau purA |

कदाचिद् अवसम् गङ्गा.तटे विरचित.आश्रम: ॥६।२९।८८॥

kadAcit_avasam gaGgA.taTe viracita.Azrama: ||6|29|88||

.

tam pUjayan_mahAdevam *worshipping that MegaGod = *tasmin.n*_eva* girau *on
that very mountain = *purA *long ago – *after the Founding of pur.City
(Latin "ab urbem conditA"* = *kadAcid *whenever = *avasam *I built = on the
gangA.shore *gaGgA.taTe viracita.Azrama: *this Ashrama.Shelter = *

*worshipping that MegaGod on his own mountain*

*long ago –* *whenever*

*I built on the gangA.River shore this Ashrama.Shelter*

*.*

*vlm.88. It was to worship this great god, that I had once dwelt on that
mountain long ago; and constructed my hermit.cell on the bank of the holy
stream of ganges. (Which ran down by its side).

*tam pUjayan_mahAdevam *worshipping that MegaGod = *tasmin.n*_eva* girau *on
that very mountain = *purA *long ago – *after the Founding of pur.City
(Latin "ab urbem conditA"* = *kadAcid *whenever = *avasam *I built = on the
gangA.shore *gaGgA.taTe viracita.Azrama: *this Ashrama.Shelter = *



तपो ऽर्थम् तापस.आचारे चिराय रचित.स्थिति: ।

tapa:.artham tApasa.AcAre cirAya racita.sthiti: |

सिद्ध.संघात.वलित: कृत.शास्त्र.अर्ध.संग्रम: ॥६।२९।८९॥

siddha.saMghAta.valita: kRta.zAstra.ardha.saMgrama: ||6|29|89||

.

tapa:artham – *for making *tapas *

tApasa.AcAre – *in ascetic practice – *

cirAya – *for long *

racita.sthiti:

siddha.saMghAta.valita:

kRta.zAstr*a.a*rdha.saMgrama:

*vlm.89. I remained there in the practice of ascetic austereties, for the
performance of my holy devotion; and was beset by bodies of adepts,
discoursing on subjects of the sacred sástras.

*sv.86.89 There is the abode of lord Siva known as Kailasa. I lived there
for some time, worshipping lord Siva and practising austerities.



पुष्प.अर्थम् स्यूत.पुटिक: पुस्तक.व्यूह.संग्रही ।

puSpa.artham syUta.puTika: pustaka.vyUha.saMgrahI |

एवम्.गुण.विशिष्टस्य कैलास.वन.कुञ्जके ॥६।२९।९०॥

evam.guNa.viziSTasya kailAsa.vana.kuJjake ||6|29|90||

.

puSpa.artham syUta.puTika: pustaka.vyUha.saMgrahI evaMguNa.viziSTasya

kailAsa.vana.kuJjake* – in the forest groves of *kailAsa*

*. *

*vlm.90b.91a. I made baskets for filling them with flowers for my worship,
and for keeping the collection of my books in them; and was employed in
such other sacred tasks, in the forest groves of the Kailása mountain.

##siv #syU *#syUta. *sewn, stitched, woven RV. &c. &c. ; sewn on HParis3.
; sewn or woven together, joined, fabricated MW. ; pierced, penetrated ib.
; *m *a sack, coarse canvas bag L.

##puT #*puTa*: #puTaka: #puTikA a fold, pocket, slit • the vagina • a
vessel made of a leaf doubled over in a funnelshape, rAjat •• #*sampuTaka:*
(prob) a wrapper, envelope • a round case or casket • a kind of coitus. • A
hollow space, cavity, concavity •• #*puTAJjali:_*अञ्जलिः the two hollowed
hands put together =



तप: प्रचरतो राम मम कालो 'त्यवर्तत ।

tapa: pracarata:_rAma mama kAla:_ati.avartata |

अथ_एकदा कदाचित् तु बहुलस्य.अष्टमे दिने ॥६।२९।९१॥

atha_ekadA kadA.cit tu bahulasya.aSTame dine ||6|29|91||

.

*being done with all that tapas, Râma, then*

*there was a time*

*somewhen*

*in the month of kArttika–on the eighth day–*

...

tapa: pracarata:_rAma mama kAla:_ati.avartata atha_ekadA kadA.cit tu
bahulasya.aSTame dine

.

*sv.One evening I was engaged in the worship of lord Siva.

*vlm. While thus I had been passing my time, in discharging the austereties
of my devotion; it happened to turn out once on the eighth day of the dark
side of the moon of the month of sráva*na *

बंह् #baMh #bah. #*bahula.* thick, dense, wide, spacious, large • abundant
(bahu*la.m *ind. often, frequently) • accompanied by, attended with • (in
gram) variously applicable, comprehensive (as a rule) • #*bahulA* a
mythical cow • the twelfth *kalA of the moon • f. pl.= kRttikAs, the
Pleiades • #*bahula:* *the month kArttika* (when the moon is near the
Pleiades) • #*bahula.m *– manifoldness.

#vRt #*ativRt* – to pass beyond, surpass, cross • to get over, overcome •
to transgress, violate, offend, especially by unfaithfulness • to pass away
• to delay. •• #ativRtti *.f..* surpassing • hyperbolical meaning • (in
med.) excessive action.

#vRt #*avartata* – impft. [1] md. sg. 3

*tapa: pracarata: *pursuing *tapas ., Râma, *– *Râma**, *mama kAla:
atyavartata – *my time having completed (excessive) *atha_ekadA – *then at
one time *kadA.cit_tu bahulasya – *somewhen in the month of *kArttika *aSTame
dine *– on the eighth day *



गते श्रवण.पक्षस्य रात्र्य्.अग्रे क्षयम् आगते ।

gate zravaNa.pakSasya rAtri.agre kSayam Agate |

दिक्षु संशान्त.रूपासु काष्ठ.मौन.स्थितास्व्_इव ॥६।२९।९२॥

dikSu saMzAnta.rUpAsu kASTha.mauna.sthitAsu_iva ||6|29|92||

.

gate zravaNa.pakSasya rAtri.agre kSayam Agate dikSu saMzAnta.rUpAsu kASTha
mauna.sthitAsu iva

.

*vlm.91b.92a. While thus I had been passing my time, in discharging the
austereties of my devotion; it happened to turn out once on the eighth day
of the dark side of the moon of the month of sráva*na_*

*vlm.92b.93a. And after its evening twilight was over, and the sunlight had
faded in the face of the four quarters of the sky, that all objects became
invisible to sight, and stood rapt in their saint like silence.



खड्ग.छेद्य.अन्धकारेषु कुञ्जेषु गहनेषु च ।

khaDga.chedya.andhakAreSu kuJjeSu gahaneSu ca |

एतस्मिन्न्_अन्तरे तत्र याम.अर्धे प्रथमे गते ॥६।२९।९३॥

etasmin_antare tatra yAma.ardhe prathame gate ||6|29|93||

.

khaDga.chedy*a.a*ndhakAreSu *in darkness u could shatter with a sword = *

kuJjeSu gahaneSu ca *in bushes and thickets + *

etasmin.n antare tatra *in this within that = *

yAma.ardhe prathame gate

.

*vlm. It was then after half of the first watch of the night had fled away,
there spread a thick darkness over the groves and wood lands, and required
a sharp sword to sever it.



समाधिम् तनुताम् नीत्वा स्थितो ऽहम् बाह्यम् अग्र.दृक् ।

samAdhim tanutAm nItvA sthita:_aham bAhyam agra.dRk |

अपश्यम् कानने तेज:_झटित्य्_एव समुत्थितम् ॥६।२९।९४॥

apazyam kAnane teja:_jhaTiti_eva samutthitam ||6|29|94||

.

*my samAdhi grew thin*

*and** outside before my eyes I **saw in the forest*

*tejas.Fire*

*quite suddenly arisen there*

*.*

samAdhim tanutAm nItvA sthita:_aham bAhyam agra.dRk apazyam kAnane
teja: jhaTiti_eva
samutthitam *vlm. My intense meditation*_*.. trance*_*..

.

*VLM*



शुभ्र.अभ्र.शत.संकाशम् चन्द्र.बिम्ब.गण.उपमम् ।

zubhra.abhra.zata.saMkAzam candra.bimba.gaNa.upamam |

प्रकटी.कृतद्.दिक्.कुञ्जम् तदालोक्य मया स्मयात् ॥६।२९।९५॥

prakaTI.kRtat.dik.kuJjam tadAlokya mayA smayAt ||6|29|95||

.

zubhra.abhra.zata.saMkAzam candra.bimba.gaNa.upamam
prakaTI.kRtad.dik.kuJjam

tadAlokya mayA smayAt

.

*vlm.95. It was as bright as a big white cloud, and as brilliant as the
shining orb of the moon; It illumed the groves on all sides, and struck
with amazement at the vision.

*sv.95.96 I saw that it was lord Siva himself who was walking along holding
his consort Parvati with one hand. In front of him walked his vehicle
Nandi, making way for the Lord. I made the divine presence known to the
disciples assembled around me and proceeded to where the Lord was.



अन्त:प्रकाश.शालिन्या बहिर् दृष्ट्या_अवलोकितम् ।

anta:prakAza.zAlinyA bahi:dRSTyA_avalokitam |

यावत् पश्यामि तम् सानुम् प्राप्ताश् चन्द्र.कला.धर: ॥६।२९।९६॥

yAvat pazyAmi tam sAnum prApta:_candra.kalA.dhara: ||6|29|96||

.

anta:prakAza.zAlinyA *– thru the inner light *

bahir.dRSTyA avalokitam *– perceiving the outer sight *

yAvat pazyAmi *– as much as I see *

tam sAnum prApta: *seated on the tableland *

candra.kalA.dhara: *the crescent.mppn.bearer (ziva) *

.

*vlm.96. As I viewed it by the sight of my understanding, or the mental
vision which was glowing in my mind; I came to see the god Siva with the
crescent of the moon on his fore.head, standing on the table land and
manifest to view.



गौरी.कर.अर्पित.क rox नन्दि.प्रोत्सारित.अग्रग: ।

gaurI.kara.arpita.kara:_nandi.protsArita.agraga: |

शिष्यान् संबोध्य तत्र.स्थान् गृहीत्वा.अर्घ्यम् सु.संयत: ॥६।२९।९७॥

ziSyAn saMbodhya tatra.sthAn gRhItvA.arghyam su.saMyata: ||6|29|97||

.

gaurI.kara.arpita.kara: nandi.protsArita.agraga: ziSyAn saMbodhya
tatra.sthAn gRhItvA.arghyam su.saMyata:

.

*vlm.97. With his hand clasping the hand of gauri, he was led onward by his
brace attendant Nandí walking before him; when I after informing my pupils
about it, proceeded forward with the due honorarium in my hand.

*sv.97.105 I saluted the Lord and offered him due worship. I remained for a
considerable time feasting my eyes on the divine vision. Lord Siva then
said to me: "Is your austerity proceeding satisfactorily, without any
obstacles? Have you attained that which is worthy of attainment and have
your internal fears ceased?"

*AS: ... taking (carrying) the arghya (ceremonial water offering);... with
attention. This second line is the description of the actions of Vasishtha
(narrated in the first person). He is approaching Shiva attentively with
offerings. The narration started in v.



अगमम् सुमनास् तस्य दृष्टि.पूतम् अहम् पुर: ।

agamam sumanA:_tasya dRSTi.pUtam aham pura: |

तत्र पुष्प.अञ्जलिम् दत्त्वा दूराद् एव त्रिलोचन: ॥६।२९।९८॥

tatra puSpa.aJjalim dattvA dUrAt_eva trilocana: ||6|29|98||

.

agamam sumanA: tasya dRSTi.pUtam aham pura: tatra puSpa.aJjalim dattvA
dUrAt_eva trilocana:

.

*vlm.98. Led by the sight, I came to the presence of the god with a
gladsome mind; and then I offered handfuls of flowers to the three eyed.god
from a distance, in token of my reverence to him



दत्त.अर्घ्येण मया देव: सम्प्रणम्य_अभिवन्दित: ।

datta.arghyeNa mayA deva: sampraNamya_abhivandita: |

ततश् चन्द्र.प्रभा.सख्या ऋज्वा* शीतलया तया ॥६।२९।९९॥

tata:_candra.prabhA.sakhyA* RjvA zItalayA tayA ||6|29|99||

.

*I gave the god my offerings,*

*I bowed before him, sang his praise,*

*and then by him, my moon.bright friend, coolly, honestly*

*…*

datta.arghyeNa mayA deva: *– when the god had been worshiped by me = *

sampraNamya abhi_vandita: *with prostration and respectful address *

tata: *after that *

candra.prabhA.sakhyA

RjvA zItalayA tayA

*vlm.99. After giving the honor (Arghya), which was worthy of him, I bowed
down before the god, and accosted him; when he cast his kind look upon me,
from his moon.bright and clear sighted eyes.

*sv.97.105 I saluted the Lord and offered him due worship. I remained for a
considerable time feasting my eyes on the divine vision. Lord Siva then
said to me: "Is your austerity proceeding satisfactorily, without any
obstacles? Have you attained that which is worthy of attainment and have
your internal fears ceased?"

अर्ज् #arj #Rju ऋजु *#RjvA **.ind..* properly, correctly.



दृशा सर्व.आर्ति.हरिण्या चिरम् अस्म्य्_आस्पदी.कृत: ।

dRzA sarva.Arti.hariNyA ciram asmi_AspadI.kRta: |

पुष्प.सानु.उपविष्टाय तस्मै त्रैलोक्य.साक्षिणे ॥६।२९।१००॥

puSpa.sAnu.upaviSTAya tasmai trailokya.sAkSiNe ||6|29|100||

.

dRzA sarv*a.A*rti.hariNyA *– w/ the all.pain.healing sight *

ciram asmi*_*AspadI.kRta: *for.long I.am seated *

puSpa.sAnu.upaviSTAya tasmai – *to that flower.ridge entered.*

trailokya.sAkSiNe *– when witnessing the triple world. *

*vlm.100. Being blest by his benign look, which took away all my pain and
sin from me; I did my homage to the god that was seated on the flowery
level land, and viewed the three worlds lying open before him



अर्घ्यम् पुस्पम् तथा पाद्यम् अभ्युपेत्य_अर्पितम् मया ।

arghyam puspam tathA pAdyam abhyupetya_arpitam mayA |

मन्दार.पुष्प.अञ्जलयो विकीर्णा* बहव: पुर: ॥६।२९।१०१॥

mandAra.puSpa.aJjalaya:_vikIrNA* bahava: pura: ||6|29|101||

.

arghyam puspam tathA pAdyam abhyupetya.arpitam mayA mandAra.puSp*a.a*Jjalaya:
vikIrNA bahava: pura:

.

*vlm.101. Then advancing forward, I offered unto him the honorarium,
flowers and water that I had with me, and scattered before him heaps of
mandára flowers, that grew thereabouts.

*sv.97.105 I saluted the Lord and offered him due worship. I remained for a
considerable time feasting my eyes on the divine vision. Lord Siva then
said to me: "Is your austerity proceeding satisfactorily, without any
obstacles? Have you attained that which is worthy of attainment and have
your internal fears ceased?"



नाना.विधैर् नमस्कारैः स्तोत्रैश् च_अभ्यर्चितः शिव: ।

nAnA.vidhai:_namaskArai: stotrai:_ca_abhyarcita: ziva: |

ततो भगवती गौरी तादृश्या_एव स.पर्यया ॥६।२९।१०२॥

tata:_bhagavatI gaurI tAdRzyA_eva sa.paryayA ||6|29|102||

.

nAnA.vidhai: namas.kArai: *with many sorts of praise = *

stotraiz ca abhyarcita: ziva: *and song shiva is worshipped. *

tato bhagavatI gaurI *and then his Lady gaurI = *

tAdRzyaiva sa.paryayA *in a like manner... *

*vlm.p.102 Then I worshipped the god with repeated obeisance and praise,
then adored goddess Gauri with the same kind of homage, then her attendant
goddesses and demigods.



सम्पूजिता सखी.युक्ता गण.मण्डलिका तथा ।

sampUjitA sakhI.yuktA gaNa.maNDalikA tathA |

पूजान्ते पूर्ण.शीत.अंशु.रश्मि.शीतलया गिरा ॥६।२९।१०३॥

pUjAnte pUrNa.zIta.aMzu.razmi.zItalayA girA ||6|29|103||

.

sampUjitAsakhI.yuktA .*_*.. *was worshipped with her friends = *

gaNa.maNDalikA tathA *and thus also their company. *

pUjAnte *then, all this worship done, = *

pUrNa.zIt*a.a*Mzu.razmi.zItalayA girA

*w full.cool.ray.radiant.cool voice_.. *

*vlm.p.103 After my adoration was over, the god having the crescent moon on
his head spoke to me, who was seated by him, with speech as mild as the
cooling beams of the full moon.



तत्र_उपविष्टम् प्रोवाच माम् अर्ध.इन्दु.कलाधर: ।

tatra_upaviSTam provAca mAm ardha.indu.kalAdhara: |

ब्रह्मन् प्रशम.शालिन्य: प्राप्त.विश्रान्तय: परे ॥६।२९।१०४॥

brahman_prazama.zAlinya: prApta.vizrAntaya: pare ||6|29|104||

.

tatra upaviSTam *there took a seat = *

provAca mAm ardha.indu.kalAdhara: *the bearer of the crescent moon, = *

*brAhmaNa, =*

prazama.zAlinya:

prApta.vizrAntaya: pare

.

*vlm.104. Say O Brahman, whether thy affections are at peace within
thyself, and have found their rest in supreme spirit, and whether your
felicitous fellings[ typo for feelings] are settled in the true object of
divine essence.



कच्चित् कल्याण.कारिण्य: संविदास् ते स्थिता: पदे ।

kaccit kalyANa.kAriNya: saMvida:_te sthitA: pade |

कच्चित् तपास् ते निर्विघ्नम् कल्याणम् अनुवर्तते ॥६।२९।१०५॥

kaccit tapa:_te nirvighnam kalyANam anuvartate ||6|29|105||

.

kaccit kalyANa.kAriNya: saMvidas te sthitA: pade kaccit tapas te nirvighnam
kalyANam anuvartate

.

*vlm.105. Whether your devotion is spading unobstructed by the demons of
your passions, and whether felicity attends on you.

*sv.97.105 I saluted the Lord and offered him due worship. I remained for a
considerable time feasting my eyes on the divine vision. Lord Siva then
said to me: "Is your austerity proceeding satisfactorily, without any
obstacles? Have you attained that which is worthy of attainment and have
your internal fears ceased?"



कच्चित् प्राप्यम् अनुप्राप्तम् क्वचिच्*छाम्यन्ति भीतय: ।

kaccit prApyam anuprAptam kvacit*zAmyanti bhItaya: |

एवम्.वादिनि देवेशे सर्वलोक.एक.कारिणि ॥६।२९।१०६॥

evam.vAdini deveze sarvaloka.eka.kAriNi ||6|29|106||

.

kac.cit prApyam anuprAptam

kvacit zAmyanti bhItaya: *wherever are quieted the fears + *

evaMvAdini, deveze *as has been said, GodLord, = *

sarvaloka.ekakAriNi

*. *

*vlm.106. Have you obtained the obtainable one, that is alone to be
obtained, and are you set above the fears, that incessantly hunt after all
mankind?

*sv.106.108 In response, I said to the Lord: "Supreme Lord, they who are
fortunate to be devoted to thee find nothing difficult of attainment and
they do not experience fear at all. Everyone in the world salutes and
prostrates to those who are devoted to you and who constantly remember you.



गिरा_अनुनय.शालिन्या मया_उक्तम्, रघुनन्दन ।

girA_anunaya.zAlinyA mayA_uktam, raghunandana |

त्र्यक्ष.अनुस्मृति.कल्पाणवताम् इह महेश्वर ॥६।२९।१०७॥

tryakSa.anusmRti.kalpANavatAm iha mahezvara ||6|29|107||

.

girA_anunaya.zAlinyA mayA_uktam raghunandana tryakSa.anusmRti.kalpANavatAm
iha mahezvara

.

*vwv. 107. After the Lord of gods and the sole cause of all created beings,
had spoken in this manner; I replied to him submissively in the following
words.

*sv.106.108 In response, I said to the Lord: "Supreme Lord, they who are
fortunate to be devoted to thee find nothing difficult of attainment and
they do not experience fear at all. Everyone in the world salutes and
prostrates to those who are devoted to you and who constantly remember you.



न किम्चिद् अपि दुष्प्रापम् न_च काश्चन भीतय: ।

na kimcit_api duS.prApam na_ca kAzcana bhItaya: |

त्वद्.अनुस्मरण.आनन्द.परिघूर्णित.चेतसाम् ॥६।२९।१०८॥

tvat.anusmaraNa.Ananda.parighUrNita.cetasAm ||6|29|108||

.

*nothing whatever is hard.to.get*

*nor is there any sort of fear to be Affected from*

*the happy whirl of feeling, knowing you*

*.*

na kimcit api duS.prApam *– nothing whatever is hard.to.get na_*ca kA*z.can*a
bhItaya: *nor are there any sort of fears
*tvad.anusmaraNa.Ananda.parighUrNita.cetasAm
*to be Affected from the happy whirl of feeling knowing you. = *

*vwv. 108. O Lord! there is nothing unattainable, nor is there anything to
be feared by any one, who remembers the three eyed god at all times in his
mind; and whose hearts are filled with rapture by their constant
remembrance of thee.

* na kimcit api duS.prApam *– nothing whatever is hard.to.get na_*ca kA
*z.can*a bhItaya: *nor are there any sort of fears
*tvad.anusmaraNa.Ananda.parighUrNita.cetasAm
*to be Affected from the happy whirl of feeling knowing you. = *



न ते सन्ति जगत्.कोशे प्रणमन्ति न ये पुन: ।

na te santi jagat.koze praNamanti na ye puna: |

ते देश.अन्ते जनपदास् ता* दिशस् ते च पर्वता: ॥६।२९।१०९॥

te deza.ante janapadA:_tA: diza:_te ca parvatA: ||6|29|109||

.

na te santi jagat.koze – *they are not to be found in this world — *

praNamanti na ye puna: – *who do not honor you — *

te dezAnte janapadAs – *those people in any country —*

tA dizas te ca parvatA: — *or quarter of the compass or mountain.*

*vlm.109. There is no one in the womb of this world, in any country or
quarter, or in the mountains or forests, that does not bow down his head
before thee.

*sv.109 Only they are countries, they are cities, they are directions and
mountains, where people who are solely and wholeheartedly devoted to you
dwell. (Only they deserve to be taken notice of as countries, cities, etc.,
where the Lord's devotees dwell.)



त्वद्.अनुस्मरण.एकान्त.धियो यत्र स्थिता* जनाः ।

tvat.anusmaraNa.ekAnta.dhiya:_yatra sthitA* janA: |

फलम् भूतस्य पुण्यस्य वर्तमानस्य सेवनम् ॥६।२९।११०॥

phala.m bhUtasya puNyasya vartamAnasya sevanam ||6|29|110||

.

tvad.anusmaraN*a.e*kAnta.dhi.ya: – Of one.pointed thot recollecting you —

yatra sthitA: janA: – where there are people —

pha*la.m *– the fruit —

bhUtasya puNyasya vartamAnasya –of holy present beings —

sevana.m – the service

*vlm.110. Those whose minds are entirely devoted to their remembrance of
thee, get the rewards of the meritorious acts of there past lives; and
water the trees of their present lives, in order to produce their manifold
fruit in future births and lives.

*sv.110.113 Your remembrance is the fruit of merits acquired in the past
births and it is also the guarantee of still more blessedness in the
future. Your constant remembrance, O Lord, is like the pot of nectar and is
the ever.open door to liberation. Lord, wearing the precious and radiant
jewel of your remembrance I have trampled under foot all the calamities
that might otherwise torment me in the future.

of one.pointed thot recollecting you —

where there are people —

the fruit —

of holy present beings —

the service



तनोति च_इष्यतो बीजम् त्वद्.अनुस्मरणम् प्रभो ।

tanoti ca_iSyata:_bIjam tvat.anusmaraNam prabho |

ज्ञान.अमृत.एक.कलशो धृति.ज्योत्स्ना.निशाकार: ॥६।२९।१११॥

jJAna.amRta.eka.kalaza:_dhRti.jyotsnA.nizAkAra: ||6|29|111||

.

tanoti ca_iSyata:_bIjam tvat.anusmaraNam prabho |
jJAna.amRta.eka.kalaza:_dhRti.jyotsnA.nizAkAra:

.

and it expands/ripens to.be.sought seed —

the recollection of you, lord —

Wisdom.nectar=one.receptacle —

the moon that holds radiance —

*vlm.111. Lord! thy remembrance expands the seed of our desire, thou art
the jar of the nectar of our knowledge, and them art the reservoir of
patience, as the moon is the receptacle of cooling beams.

*sv.110.113 Your remembrance is the fruit of merits acquired in the past
births and it is also the guarantee of still more blessedness in the
future. Your constant remembrance, O Lord, is like the pot of nectar and is
the ever.open door to liberation. Lord, wearing the precious and radiant
jewel of your remembrance I have trampled under foot all the calamities
that might otherwise torment me in the future.

*AB. eSyata: kariSyamAnasya vRddh*i.a*rtham bIjam tanoti ||6|29|



अपवर्ग.पुर.द्वारम् त्वद्.अनुस्मरणम्, प्रभो ।

apavarga.pura.dvAram tvat.anusmaraNam, prabho |

त्वद्.अनुस्मरण.उदार.चिन्तामणि.मता मया ॥६।२९।११२॥

tvat.anusmaraNa.udAra.cintAmaNi.matA mayA ||6|29|112||

.

apavarga.pura.dvAram *the gate of Fulfilment.City is = *

tvad.anusmaraNam prabho *your Recollection, Sir, = *

tvad.anusmaraNa.udAra.cintAmaNi.matA mayA *your constant Recollection is, I
say, the Noble Wishing.stone. = *

*vlm.112. Thy remembrance, Lord; is the gate way to the city of salvation,
and it is thy remembrance which I deem as the invaluable gem of my thots.

*sv.110.113 Your remembrance is the fruit of merits acquired in the past
births and it is also the guarantee of still more blessedness in the
future. Your constant remembrance, O Lord, is like the pot of nectar and is
the ever.open door to liberation. Lord, wearing the precious and radiant
jewel of your remembrance I have trampled under foot all the calamities
that might otherwise torment me in the future.



सर्वासाम् आपदाम् मूर्ध्नि दत्तम् भूत.पते पदम् ।

sarvAsAm ApadAm mUrdhni dattam bhUta.pate padam |

इत्य्_उक्त्वा सु.प्रसन्नम् तम् भगवन्तम् महेश्वरम् ॥६।२९।११३॥

iti_uktvA su.prasannam tam bhagavantam mahezvaram ||6|29|113||

.

sarvAsAm ApadAm mUrdhni

dattam bhUtapate padam – *given, Lifelord, your foot*

ity uktvA su.prasannam

tam bhagavantam mahezvaram – *that Lord Mahezvara*

*vlm.113. O Lord of creation! thy remembrance sets its foot on the head of
all our calamities (i.e. tramples over them). (Because Siva is called
sankara for his doing good to all, by removal of their misfortunes).

*sv.110.113 Your remembrance is the fruit of merits acquired in the past
births and it is also the guarantee of still more blessedness in the
future. Your constant remembrance, O Lord, is like the pot of nectar and is
the ever.open door to liberation. Lord, wearing the precious and radiant
jewel of your remembrance I have trampled under foot all the calamities
that might otherwise torment me in the future.

*AB. sarvAsa Apada prasanna*_*.. ||6|29|



अवोचम् प्रणतो भूत्वा यद् राम तद्_इदम् शृणु ।

avocam praNata:_bhUtvA yat,_rAma, tat_idam zRNu |

भगवन्न् त्वत्.प्रसादेन पूर्णा* मे सकला* दिश: ॥६।२९।११४॥

bhagavan*_tvat.prasAdena pUrNA: me sakalA* diza: ||6|29|114||

.

what *I said, after paying due honor, is just this *

*(pay attention,now) *

*: *

bhavan_tvat.prasAdena pUrNA: me *Being filled for me by Your Grace *

sakalA: diza: *all the directions. *114—

*vlm.114. I said thus far, and then bowing down lowly before the complacent
deity, I addressed him, O Ráma, in the manner as you shall hear from me.

*sv.114.116 "Lord, tho by your grace I have reached the state of
self.fulfilment, I am eager to know more about one thing. Pray enlighten
me. What is the method of worshipping the Lord which destroys all sins and
promotes all

And then, after making the proper

prostration, I said—listen now,

Rama—: "By your grace, I'm full of

Fullness in every direction. 114



किम्.तु पृच्छामि, देव.ईश, संदेहे तत्र निर्णयम् ।

kim.tu pRcchAmi, deva.Iza, saMdehe tatra nirNayam |

ब्रूहि प्रसन्नया बुद्ध्या त्यक्त.उद्वेगम् अनामयम् ॥६।२९।११५॥

brUhi prasannayA buddhyA tyakta.udvegam anAmayam ||6|29|115||

.

kim.tu pRcchAmi *however I ask,** = *

deva.Iza – *God.Lord,** = *

saMdehe tatra nirNayam *in doubt there certainty + *

brUhi *say = *

prasannayA buddhyA – *with clear Intellect = *

tyakta.udvega.m anAmaya.m

kim.tu pRcchAmi deva.Iza

saMdehe tatra nirNayam

brUhi prasannayA buddhyA

tyakta.udvegam an.Amayam

*vlm.115. Lord! it is by thy favour that I have the fulness of my heart's
content on every side; yet as there is one doubt lurking in my mind, I will
request thee to explain it fully to me.



किम्.तु पृच्छामि, देव.ईश, संदेहे तत्र निर्णयम् ।

kim.tu pRcchAmi, deva.Iza, saMdehe tatra nirNayam |

ब्रूहि प्रसन्नया बुद्ध्या त्यक्त.उद्वेगम् अनामयम् ॥६।२९।११६॥

brUhi prasannayA buddhyA tyakta.udvegam an.Amayam ||6|29|116||

.

sarva.pApa=kSaya.karam – *all wickedness destructive.of = *

sarva.kalyANa=vardhanam devArcana.vidhAnam tat kIdRzam bhavati prabho

.

*vlm.116. Say with your clear understanding, and without hesitation and
weariness, regarding the manner of the adoration of gods, which removes all
our sins and confers all good unto us.

*sv.114.116 "Lord, tho by your grace I have reached the state of
self.fulfilment, I am eager to know more about one thing. Pray enlighten
me. What is the method of worshipping the Lord which destroys all sins and
promotes all auspiciousness?"



*ÎSHVARA said—*



शृणु ब्रह्मविदाम्, श्रेष्ठ, देव.अर्चनम् अनुत्तमम् ।

zRNu brahmavidAm, zreSTha, deva.arcanam anuttamam |

वदामि मुच्यते येन कृतेन सकृद् एव हि ॥६।२९।११७॥

vadAmi mucyate yena kRtena sakRt_eva hi ||6|29|117||

.

zRNu – *hear *

brahma.vidAm zreSTha *– o best of brahman.knowers *

devArcanam an.uttamam *– God.worship not.high = *

vadAmi mucyate yena kRtena sakRd eva hi

*vlm.117. The god replied:.Hear me, O Brahman, that art best acquainted
with the knowledge of Brahma; tell you about the best mode of worshipping
the gods, and the performance of which is sure to set the worshipper free.
(From the bonds of the world all at once).



कच्चित्_वेत्सि, महाबाहो, देव: क: स्याद् इति, द्विज ।

kaccit_vetsi, mahAbAho, deva: ka: syAt_iti, dvija |

न देव: पुण्डरीकाक्षो न च देवस् त्रिलोचन: ॥६।२९।११८॥

na deva: puNDarIkAkSa:_na ca deva:_trilocana: ||6|29|118||

.

kac.ci*t_*vetsi *– whatever do you know, = *mahAbAho *– Master Archer, = *

deva: ka: syA*t_*iti *– what god is it = *dvija *– o twiceborn =* na deva:
puNDarIkAkSa: *not the lotus.eyed god = *na ca deva: trilocana: *and not
the three.eyed deity = *

*vlm.118. Tell me first, O great armed Brahman, if you know at all who is
that god, whom yoa make the object of your worship, if it be not the
lotus.eyed Vishnu or the three.eyed Siva neither.

*sv.117.121 THE LORD said: Do you know what *a*god' is? God is not Visnu,
Siva or Brahma; not the wind, the sun or the moon; not the brahmana or the
king; not I nor you; not Laksmi nor the mind (intellect).

* kac.ci*t_*vetsi *– whatever do you know, = *mahAbAho *– Master
Archer, = *deva:
ka: syA*t_*iti *– what god is it = *dvija *– o twiceborn =* na deva:
puNDarIkAkSa: *not the lotus.eyed god = *na ca deva: trilocana: *and not
the three.eyed deity *



न देव: कमल.उद्भतो न देवस् त्रिदश.ईश्वर: ।

na deva: kamala.udbhata:_na deva:_tridaza.Izvara: |

न देव: पवनो न_अर्को न_अनलो न निशाकार: ॥६।२९।११९॥

na deva: pavana:_na_arka:_na_anala:_na nizAkAra: ||6|29|119||

.

*not the lotus.born God*

*not the God indra, Lord of the Thirteen*

*not pavana, God of the wind*

*not the Sun nor its Fire*

*nor the nightly Moon*

*...*

na deva: kamala.udbhata: na deva:_tridaza.Izvara: na deva: pavana:_na_arka:
na_anala:_na nizAkAra:

.

...

*vlm.p.119 It is not the god born of the lotus brahma, or he who is the
lord of the thirteen classes of gods, the great indra himself. It is not
the god of winds, Pavana, or the god of fire, Agni, or the rulers of the
Sun and Moon.



न ब्राह्मणो न_अवनिपो न_अहम् न त्वम् द्विज.उत्तम ।

na brAhmaNa:_na_avanipa:_na_aham na tvam dvija.uttama |

न देवो देह.रूपो हि न देवश् चित्त.रूप.धृक् ॥६।२९।१२०॥

na deva:_deha.rUpa:_hi na deva:_citta.rUpa.dhRk ||6|29|120||

.

...

*not a brAhmaNa*

*not an EarthLord*

*not I*

*nor you, most high twice.born,*

*not any God with a bodily shape*

*nor a God who supports affective form*

*...*

na brAhmaNa:_na_avanipa:_na_aham na tvam dvija.uttama na
deva:_deha.rUpa:_hi na deva:_citta.rUpa.dhRk

.

*vlm.p.120 The brAhmaNa (the earth god, Bhudeva) is no god at all, nor is
the king called the shadow of God any god. Neither I, the ego or you are
gods, nor is the body or any embodied being, or the mind or any conception
or creation of the mind is the true god.



न देव: कमला.रूपी न_अपि देवो भवेन् मति: ।

na deva: kamalA.rUpI na_api deva:_bhavet_mati: |

अकृत्रिमम् अ नाद्यन्तम् देवनम् देव* उच्यते ॥६।२९।१२१॥

a.kRtrimam an.Adyantam devanam deva* ucyate ||6|29|121||

.

na deva: kamalA.rUpI – *A God is not some form on a lotus* na api deva:
bhaven mati: – *nor does Ur mind (mati) become a god* akRtrimam anAdyantam
devanam – *natural/spontaneous unbounded play/godding *deva.: ucyate – *is
called "God"*

.

*vlm.121. Neither Laxmi the goddess of fortune, nor sarasvatí the goddess
of intelligence are true goddesses, nor is there any one that may be called
a god, except the one unfictitious god, who is without beginning and end,
that is the true god.

*vlm. (The visvasaratantra of Siva treats of the one infinite and eternal
god).

*jd. But the text here is speaking of "a God"

*sv.117.121 THE LORD said: Do you know what *'*God' is? God is not Visnu,
Siva or Brahma; not the wind, the sun or the moon; not the brahmana or the
king; not I nor you; not Laksmi nor the mind (intellect) {No, mati is the
thinking process. jd.}

This god is not some form seated

upon a lotus; nor does mind

become a god. Spontaneous

and endless play is to be called "god".

* na deva: kamalA.rUpI – *God is not some form on a lotus* na api deva:
bhaven mati: – *nor does Ur mind (mati) become a god* akRtrimam anAdyantam
devanam – *natural/spontaneous unbounded play/godding *deva.: ucyate – *is
called "God"*



आकार.आदि.परिच्छिन्ने मिते वस्तुनि तत् कुत: ।

AkAra.Adi.paricchinne mite vastuni tat kuta: |

अकृत्रिमम् अनाद्यन्तम् देवनम् चिच्*छिवम् विदु: ॥६।२९।१२२॥

a.kRtrimam an.Adyantam devanam cit*zivam vidu: ||6|29|122||

.

AkAra*.Adi*.paricchinne – when it is determined by forms and the like —

mit*a.e* vastu.ni — measured substance —

tat kuta: – whence is that —

akRtrimam – natural —

an.Adyanta.m – unlimited/boundless —

devana.m – play/godding —

cit – Consciousness —

zivam vidu: – know that as Auspicious Shiva —

*sv.122 God is without form and undivided (not in the objects); that
splendour (devanam) which is not made and which has neither beginning nor
end is known as god (deva) or lord Siva which is pure consciousness. [Or
Yahweh and Christos. jd]

*vlm.122. How can a body measured by a form and its dimensions, or having a
definite measure be the immeasurable deity! it is the inartificial and
unlimited Intellect, that is known as the Siva or the felicitous one.



तद् एव देव.शब्देन कथ्यते तत् प्रपूजयेत् ।

tat_eva deva.zabdena kathyate tat prapUjayet |

तद् एव_अस्ति यत: सर्वम् सत्ता.असत्ता.आत्म.रूप.धृक् ॥६।२९।१२३॥

tat_eva_asti yata: sarvam sattA.asattA.Atma.rUpa.dhRk ||6|29|123||

.

tad eva deva.zabdena kathyate – *by that very word "god" it is known* —

tat prapUjayet – *let That be worshipped* —

tad eva asti yata: sarvam – *it is just That which is everything* —

sattA.asattA.Atma.rUpadhRk – *taking the form of reality and unreality* —

.

*vlm.123. It is that which is meant by the word god.Deva.Deus, and that is
the object of adoration; that is the only ens or on, est or Esteor Esten,
out of which all other beings have proceeded, and in which they have their
existence, and wherein they subsist with their frotnal parts,

*sv.123 That alone is to be worshipped; and that alone is all.



अज्ञात.शिव.तत्त्वानाम् आकार.आदि.अर्चनम् कृतम् ।

a.jJAta.ziva.tattvAnAm AkAra.Adi.arcanam kRtam |

योजन.अध्वत्य्_अशक्तस्य क्रोश.अध्वा परिकल्प्यते ॥६।२९।१२४॥

yojana.adhvani_a.zaktasya kroza.adhvA pari.kalpyate ||6|29|124||

.

ajJAta.ziva.tattvAnAm –*_.. for those who have not known the truths of
shiva, that divine Thatness = *AkAr*a.A*d*i.a*rcanam kRtam *having made
offering to formations, images = *

yojan*a.a*dhvany a.zaktasya – *for those unable to travel a league = *

kroz*a.a*dhvA pari.kalpyate

.

*vlm.124. Those unacquainted with the true nature of the felitous siva,
worship the formal idols and images; as a weary traveller thinks the
distance of a mile, to be as long as the length of a league.

*sv.124.126 If one is unable to worship this Siva then he is encouraged to
worship the form. The latter yields finite results but the former bestows
infinite bliss. He who ignores the infinite and is devoted to the finite
abandons a pleasure.garden and seeks the thorny bush.

#krozAdhvA #parikalpyate

.RKhare – fm6029.124.126 “Only for those who cannot grasp this auspicious
nature of That, the worship of form is devised and enjoined. For those who
cannot cross a yojana (about eight miles) it is divided into bits of Krodās
(. two miles). What is obtained by the worship of gods, like Rudra, is only
a part and is limited. The reward of bliss obtained by the worship of the
measureless and undifferentiated Self of God is permanent eternal and pure.
One who leaves the pure fruit and desires the limited impure fruit is like
one who prefers the forest of Indian birch trees to the garden of hibiscus
plants."



इयत्ता.आदि.परिच्छिन्नम् रुद्र.आदे: प्राप्यते फलम् ।

iyattA.Adi.paricchinnam rudra.Ade: prApyate phala.m |

अकृत्रिमम् अनाद्यन्तम् फलम् आनन्द* आत्मन: ॥६।२९।१२५॥

akRtrimam anAdyantam phala.m Ananda* Atmana: ||6|29|125||

.

iyattAdi.paricchinnam rudra.Ade: prApyate pha*la.m *akRtrimam
anAdyantam pha*la.m
*Ananda Atmana:

.

*vlm.125. It is possible to have the reward of one's adoration of the
Rudras and other gods; but the reward of the meditation of the true god, is
the unbounded felicity of the soul.

*sv.124.126 If one is unable to worship this Siva then he is encouraged to
worship the form. The latter yields finite results but the former bestows
infinite bliss. He who ignores the infinite and is devoted to the finite
abandons a pleasure.garden and seeks the thorny bush.



अकृत्रिम.फलम् त्यक्त्वा य: कृत्रिम.फलम् व्रजेत् ।

akRtrima.phala.m tyaktvA ya: kRtrima.phala.m vrajet |

त्यक्त्वा स* मन्दरा.वनम् कारञ्जम् याति काननम् ॥६।२९।१२६॥

tyaktvA sa* mandarA.vanam kAraJjam yAti kAnanam ||6|29|126||

.

*he who forsakes natural fruit, pursuing the unnatural,*

*would leave a pleasure grove and go into a thicket of brambles*

*.*

akRtrima.phala.m tyaktvA

ya: kRtrima.phala.m vrajet

tyaktvA sa_mandarA.vanam

kAraJjam yAti kAnanam

.

*VLM*



बोध: साम्यम् शम* इति पुष्पाण्य्_अग्राणि तत्र च ।

bodha: sAmyam zama* iti puSpANi_agrANi tatra ca |

शिवम् चिन्मात्रम् अमलम् पूज्यम् पूज्य.विदो विदु: ॥६।२९।१२७॥

zivam cit.mAtram a.mala.m pUjyam pUjya.vida:_vidu: ||6|29|127||

.

bodha: sAmyam zama: *Realization, Equality, Peace, = *

iti puSpANy.agrANi tatra ca

zivam cin.mAtram a.ma*la.m *

pUjyam pUjya.vida: vidu: *so say the Worshipologists. *

*vwv. 1688/128. Know that as the worship of the Deity, in which the
Self.god is worshipped by flowers in the form of tranquillity and
awareness. The worship of a form is not worship.

*vlm.127. The true worshippers know the purely intellectual and felicitous
siva, to be the the only adorable god; to whom the understanding and
tranquility and equanimity of the soul are, the most acceptable offerings
than wreaths of flowers.



शम.बोध.आदिभि: पुष्पैर् देव* आत्मा यद् अर्च्यते ।

zama.bodha.Adibhi: puSpai:_deva* AtmA yat_arcyate |

तत् तु देव.अर्चनम् विद्धि न_आकार.अर्चनम् अर्चनम् ॥६।२९।१२८॥

tat tu deva.arcanam viddhi na_AkAra.arcanam arcanam ||6|29|128||

.

zama.bodha.Adibhi: puSpai: deva: AtmA yat arcyate tat tu deva.arcanam
viddhi –

na AkAr*a.a*rcanam arcanam *worship of a bodily form is not worship*

*. *

*vlm.128. Know that to be the true worship of god, when the Deity of the
spirit (or spiritual Divinity), is worshipped with the flowers of the
understanding and tranquility of the spirit. (Worship god in spirit and
with, the con triteness of thy spirit).

*sv.128.132 Now for the articles used in the worship: wisdom, self.control
and the perception of the self in all beings are the foremost among those
articles. The self alone is lord Siva who is fit to be worshipped at all
times with the flowers of wisdoM



आत्म.संवित्ति.रूपम् तु त्यक्त्वा देव.अर्चनम् जना: ।

Atma.saMvitti.rUpam tu tyaktvA deva.arcanam janA: |

कृत्रिम.अर्चासु ये सक्ताश् चिरम् क्लेशम् भजन्ति ते ॥६।२९।१२९॥

kRtrima.arcAsu ye saktA:_ciram klezam bhajanti te ||6|29|129||

.

*as for those people*

*who avoid divine worship in the form of Self.awareness,*

*who worship constructed idols,*

*they only enjoy long misery*

*.*

Atma.saMvitti.rUpam tu tyaktvA deva.arcanam janA: = kRtrima.arcAsu ye
saktA:_ciram klezam bhajanti te

.

*vlm.129. The soul is of the form of consciousness, (and is to be
worshipped as such), by forsaking the adoration of idols; Those that are
devoted to any form of fictitious cult, are subject to endless misery.



ज्ञात.ज्ञेया* हि ये सन्तो बाल.क्रीड.उपमम् च ते ।

jJAta.jJeyA* hi ye santa:_bAla.krIDa.upamam ca te |

आत्म.ध्यानाद् ऋते, ब्रह्मन्, कुर्वन्तो देव.पूजनम् ॥६।२९।१३०॥

Atma.dhyAnAt_Rte, brahman, kurvanta:_deva.pUjanam ||6|29|130||

.

jJAta.jJeyA: hi ye santa: bAla.krIDa.upamam ca te Atma.dhyAnAt Rte *brAhmaNa
*

kurvanta: deva.pUjanam *offering divine worship. *

.

*vlm.130. Those knowing the knowable one are called as saints; but those
who slighting the meditation of the soul, betake themselves to the
adoration of idols, are said to liken little boys piaying with their dolls.

*sv.128.132 Now for the articles used in the worship: wisdom, self.control
and the perception of the self in all beings are the foremost among those
articles. The self alone is lord Siva who is fit to be worshipped at all
times with the flowers of wisdoM



आत्मा_एव देवो भगवन् शिव: परम.कारणम् ।

AtmA_eva deva:_bhagavan ziva: parama.kAraNam |

ज्ञान.अर्चनेन_अविरतम् पूजनीय: स* सर्वदा ॥६।२९।१३१॥

jJAna.arcanena_aviratam pUjanIya: sa* sarvadA ||6|29|131||

.

AtmA eva deva: bhagavan ziva: *Self alone is a God the Lord Shiva is = *

parama.kAraNam *the supreme cause = *jJAn*a.a*rcanena *worshipped with
Wisdom = *aviratam*.constantly.* pUjanIya*.to.be.worshipped.*: sa:.*that.he*.
sarvadA.*everywhen/always* *his constant rite should always be = *

.

*vlm.131. The Lord siva is the spiritual god, and the supreme cause of all;
He is to be worshipped always and without fail, with the understanding
only. (So the sruti. The vipras adore him in their knowledge, but others
worship him with sacrifices &c.)

*sv.128.132 Now for the articles used in the worship: wisdom, self.control
and the perception of the self in all beings are the foremost among those
articles. The self alone is lord Siva who is fit to be worshipped at all
times with the flowers of wisdoM

* AtmA eva deva: bhagavan ziva: *Self alone is a God the Lord Shiva is
= *parama.kAraNam
*the supreme cause = *jJAn*a.a*rcanena *worshipped with Wisdom = *aviratam
*.constantly.* pUjanIya*.*: sa:.*that.he*. sarvadA.*everywhen/always* *his
constant rite should always be = *



त्वम् एतच् चेतन.आकाशम् आत्मानम् जीवम् अव्ययम् ।

tvam etat cetana.AkAzam AtmAnam jIvam avyayam |

स्वभावम् विद्धि न त्व्_अन्यः पूज्यः पूज.आत्म.पूजनम् ॥६।२९।१३२॥

svabhAvam viddhi na tu_anya: pUjya: pUja.Atma.pUjanam ||6|29|132||

.

tvam etat *you are this = *cetana.AkAzam *affective Space = *AtmAnam jIvam *the
Self alive = *avyayam svabhAvam *changeless in nature = *viddhi na tu anya:
pUjya: *know no other to.be.worshipped = *pUja.Atma.pUjanam *only
Self.worship is the right rite. *

*vlm.132. You should know the soul as the intellectual and living spirit,
undecaying as the very nature herself; there is no other that is to be
worshipped, the true puja is the worship of the spirit.

*** tvam etat *you are this = *cetana.AkAzam *affective Space = *AtmAnam
jIvam *the Self alive = *avyayam svabhAvam *changeless in nature = *viddhi
na tu anya: pUjya: *know no other to.be.worshipped = *pUja.Atma.pUjanam *only
Self.worship is the right rite. *



*VASISHTHA said—*



चेतन.आकाश.मात्र.आत्म यथा जगद् इदम्, प्रभो ।

cetana.AkAza.mAtra.Atma yathA jagat_idam, prabho |

यथा तच्_चेतनस्य_एव जीव.आदित्वम् तद्_उच्यताम् ॥६।२९।१३३॥

yathA tat_cetanasya_eva jIva.Aditvam tat_ucyatAm ||6|29|133||

.

cetana.*Sentience**/feeling.*AkAza.*Space.*mAtra.*measure/mode.* Atma
*.self.* yathA jagat idam – *as the world is this, *prabho*.Sir.* yathA tat
– *as that is of *cetana.*Sentience**/feeling.*sya eva.*very/only thm *
jIvAditva*.condition.*m tat.*that*.one. ucyatAm*.let.it.be.said.*

.

*vlm.133. Vasishtha said:.The soul being of the nature of intellectual
void, as this world is an empty void also; please tell me, my lord, how the
Intellect could be come the living soul etc., as you have declared.

*sv.133 (I asked the Lord: "Pray tell me how this world is transmuted into
pure consciousness and also how that pure consciousness appears as the jiva
and other things". The LORD continued:)

*** cetana.*Sentience**/feeling.*AkAza.*Space.*mAtra.*measure/mode.* Atma
*.self.* yathA jagat idam – *as the world is this, *prabho*.Sir.* yathA tat
– *as that is of *cetana.*Sentience**/feeling.*sya eva.*very/only thm *
jIvAditva*.condition.*m tat.*that*.one. ucyatAm*.let.it.be.said.*



*ÎSHVARA said—*



चिद्व्योम_एव किल_अस्ति_इह परावर.विवर्जितम् ।

cit.vyoma_eva kila_asti_iha parAvara.vivarjitam |

सर्वत्र_असम्भवच् चेत्यम् यत् कल्पान्ते ऽवशिष्यते ॥६।२९।१३४॥

sarvatra_a.sambhavat_cetyam yat kalpAnte_avaziSyate ||6|29|134||

.

cit.vyoma eva kila asti iha parAvara.vivarjitam sarvatra asambhavac cetyam
yat kalpAnte avaziSyate

.

*vlm.134. The god replied:.There being an only vacuous Intellect in
existence, which is beyond all limit; it is impossible for an intelligible
object to exist anywhere which may continue to all eternity. (The
subjective only is self.existent, and the objective is a nullity; it being
impossible for two self.existent

things to co.exist together).

*sv.134.138 (The LORD continued:) Indeed only that cidAkAza (the infinite
consciousness), which alone exists even after the cosmic dissolution,
exists even now, utterly devoid of objectivity. The concepts and notions
that are illumined by the consciousness within itself shine as this
creation, on account of the movement of energy within consciousness,
precisely as dreams arise during sleep. Otherwise, it is totally impossible
for an object of perception to exist outside of the omnipresent infinite
consciousness.

#*cidvyoma *– def. – na*_*idam na*_*idam ta*t_*iti*_*evam sarvam nirNIya
sarvathA | yan_na kiJcit sadA sarvam tac_*cit.*vyoma*_*iti kathyate ||6|29|
y7106.019.



यद्.यत् स्वयम् प्रकचति तस्य स्व.कचनस्य तु ।

yat.yat svayam prakacati tasya sva.kacanasya tu |

स्वयम् यत् स्पन्दितम् नाम तेन_इदम् जगद् इति_अलम् ॥६।२९।१३५॥

svayam yat spanditam nAma tena_idam jagat_iti_ala.m ||6|29|135||

.

yat.yat svayam prakacati *whatever projects itself = *

tasya svakacanasya tu *but of that self.projection = *

svayam yat spanditam nAma *which is namely its own activity = *

tena idam jagat ity alam

l

*vlm.135. That which shines of itself, is the self.shining Being; and it is
the self or spontaneous agitation of that Being, which has stretched out
the universe.

*sv.134.138 (The LORD continued:) Indeed only that cidAkAza (the infinite
consciousness), which alone exists even after the cosmic dissolution,
exists even now, utterly devoid of objectivity. The concepts and notions
that are illumined by the consciousness within itself shine as this
creation, on account of the movement of energy within consciousness,
precisely as dreams arise during sleep. Otherwise, it is totally impossible
for an object of perception to exist outside of the omnipresent infinite
consciousness.



इत्य्_एवम् स्वप्न.पुरवज्_जगद्_भाति चिद्.आत्मकम् ।

iti evam svapna.puravat_jagat_bhAti cit.Atmakam |

एवम् चिद्व्योम.मात्र=आत्म जगद्.अच्छम् न भित्तिमत् ॥६।२९।१३६॥

evam cit.vyoma.mAtra=Atma jagat.accham na bhittimat ||6|29|136||

.

iti_evam *just so *

svapna.puravat *like Dream City *

jagat_bhAti *the world appears *

cit.Atmakam – *as a Conscious selfling = *

evam cit.vyoma.mAtra=Atma – *so a Conscious.sky.mode of self = *

jagat.accham na bhittimat

*vlm.136. Thus the world appears as a city in dream before the intellectual
soul, and this soul is only a form of the inane intellect, and this world
is but a baseless fabric.



अत्यन्त.असम्भवाच् चेत्यम् दृश्यम् चिद्व्योम.मात्रकम् ।

atyanta.a.sambhavAt_cetyam dRzyam cit.vyoma.mAtrakam |

चित्त्वात् कचति सर्ग.आदौ यत् तज्.जगद् इति स्मृतम् ॥६।२९।१३७॥

cittvAt kacati sarga.Adau yat tat.jagat_iti smRtam ||6|29|137||

.

atyant*a.a*.sambhavAt *– thru boundless unBecoming = *

cetyam dRzyam *a conceptual percept* =

*cit.*vyoma.mAtrakam *– a measurement of Conscious.sky + *

cittvAt *– thru effective Consciousness = *

kacati sarg*a.A*dau yat *– projects in the process of creation which *is* =
*

tat_jagat*_*iti smRtam *– that world so remembered. *

*vlm.137. It is altogether impossible for aught of the thinkables and
visibles, to exist anywhere except in the empty sphere of the intellect,
and whatever shone forth in the beginning in the plenitude of the Divine
intellect, the same is called its creation or the world from the first.

*sv.134.138 (The LORD continued:) Indeed only that cidAkAza (the infinite
consciousness), which alone exists even after the cosmic dissolution,
exists even now, utterly devoid of objectivity. The concepts and notions
that are illumined by the consciousness within itself shine as this
creation, on account of the movement of energy within consciousness,
precisely as dreams arise during sleep. Otherwise, it is totally impossible
for an object of perception to exist outside of the omnipresent infinite
consciousness.



तस्मात् स्वप्न.पराकारम् यद्_इदम् भासते जगत् ।

tasmAt svapna.parAkAram yat_idam bhAsate jagat |

तत्र चिद्व्योम.मात्र=आत्मन्य्_अन्यता नाम का कुत: ॥६।२९।१३८॥

tatra cit.vyoma.mAtra=Atmani_anyatA nAma kA kuta: ||6|29|138||

.

tasmAt *from that* =

svapna.parAkAram – *the process of a dream = *

yat – *what = *

idam bhAsate jagat *shines as this world = *

tatra *there = *

*cit.*vyoma.mAtra=Atmani *in self measured as Conscious spacious.sky = *

anyatA nAma kA kuta: *what otherness is there? from where*

*? *

*vlm.138. Therefore this world which shows itself in the form of a fairy
land in dream, is only an appearance in the empty sphere of the intellect;
and canot be any other in reality.

*sv.134.138 (The LORD continued:) Indeed only that cidAkAza (the infinite
consciousness), which alone exists even after the cosmic dissolution,
exists even now, utterly devoid of objectivity. The concepts and notions
that are illumined by the consciousness within itself shine as this
creation, on account of the movement of energy within consciousness,
precisely as dreams arise during sleep. Otherwise, it is totally impossible
for an object of perception to exist outside of the omnipresent infinite
consciousness.



चिन्मात्रम् एव गिरयश् चिन्मात्रम् जगद्.अम्बरम् ।

cinmAtram eva giraya:_cinmAtram jagat.ambaram |

चिन्मात्रम् आत्मा जीवश् च चिन्मात्रम् भूत.सम्तति: ॥६।२९।१३९॥

cinmAtram AtmA jIva:_ca cinmAtram bhUta.samtati: ||6|29|139||

.

...

*measured.Consciousness are these mountains*

*measured.Consciousness is this world.sky*

*measured.Consciousness are self and the **Living.jIva*

*measured.Consciousness are the whole array of beings*

*...*

cinmAtram eva giraya: cinmAtram jagat.ambaram cinmAtram AtmA jIva:_ca
cinmAtram bhUta.samtati:

*.*

* cinmAtra = cit.mAtra is generally translated as "pure Consciousness" or
"Consciousness.only" or the like. "mAtra" is a measure, like a "foot" of
verse.

such measured Consciousness is "cinmaya", generally translated

at the whim of the translator. I read it as a Mode of Consciousness.

*sv.All these mountains, the whole world, the firmament, the self, the jiva
or the individuality and all the elements of which this world is
constituted — all these are naught but pure consciousness.



चिद्व्योम.मात्राद्_इतरत् सर्ग.आदौ सर्व.वेदने ।

cit.vyoma.mAtrAt_itarat sarga.Adau sarva.vedane |

भिन्नस्व्_अग्रे पुरे वा_अपि किम् सम्भवति कथ्यताम् ॥६।२९।१४०॥

bhinnasu_agre pure vA_api kim sambhavati kathyatAm ||6|29|140||

.

*cit.*vyoma.mAtra.At*_*itarat *– different than formative
Consciousness.space** = *sarga.Adau sarva.vedane *– in the creative process
thru which everything is known** =*

bhinnasu agre pure vA api

kim sambhavati kathyatAm

.

*vlm.140. Tell me, what other thing is there that could know all things in
the beginning and before creation of the universe, except it were the
Intellect which saw and exhibited everything, in heaven and earth as
contained in itself.

*sv.140 Before the so.called creation when only this pure consciousness
existed, where were all these (heaven, etc. )?

*#cidvyoma #vedana *

*VA. say, how can be something different from the space of Cit in all/any
perception since beginning of creation in (your) city or in heaven (or in
netherworld)? AS: I agree.


आकाशम् परमाकाशम् ब्रह्माकाशम् जग च्.चिति: ।

AkAzam paramAkAzam brahmAkAzam jagat.citi: |

इति पर्याय.नामानि तत्र पादप.वृक्ष.वत् ॥६।२९।१४१॥

iti paryAya.nAmAni tatra pAdapa.vRkSa.vat ||6|29|141||

.

AkAzam – *AkAsha.Space = *parama.AkAzam – *Supreme.Space *= brahma.AkAzam –
*brahmic.Space* = jagat.citi: *the world.Affectation = *iti paryAya.nAmAni
– *these are similar terms = *tatra pAdapa.vRkSa.vat – *like "Root.drinker"
and "tree"*

*.*

*vlm.141. The words sky, fermament, and the vacUm of Brahma and the world,
are all applicable to the Intellect, as the words arbour and tree are bat
synonymous expressions for the same thing.

*sv.141 Space (AkAza), supreme or infinite space (paramAkAzam), absolute
space (brahmAkAzam), creation, consciousness — are mere words and they
indicate the same truth even as synonyms do.

##e* A>i #parye #*paryAya:* पर्यायः A synonym, convertible term,
alternate. **M*W. •• I read this rather as "cognate", of similar meaning
*jd.



एवम् द्वौ स्वप्न.संकल्प.मायाभि: स्वनुभूयते ।

evam dvau svapna.saMkalpa.mAyAbhi: svanubhUyate |

तदा किल चिदाकाशम् एव भाति जगत्तया ॥६।२९।१४२॥

tadA kila cit.AkAzam eva bhAti jagattayA ||6|29|142||

.

evam dvau – these two .

svapna.saMkalpa.mAyAbhi: su?anubhUyate tadA kila cit.AkAzam

.

eva bhAti jagattayA – and so shines forth this worldliness .

*vlm.142. And as both our dreams and desires arise in us by our delusion,
so it it our illusion only which makes us perceive the existence of the
outer world; in the empty space of the intellect.

*sv.142.146 Even as the duality experienced in dream is illusory, the
duality implied in the creation of the world is illusory.

*EEp.60. (7.43.12) The appearance [in the form of] this world is pure [and
of the character of] the awareness of consciousness only. In here, what is
singularity or duality? Abiide in the state of enlightenment {nirvANa}.
This is all (alam). cf. <cid.AkAzam eva bhAti jagattayA> 6.29.142.



यथा_एतत् संवित्.आकाशम् स्वप्ने भाति जगद्.वपु: ।

yathA_etat saMvit.AkAzam svapne bhAti jagat*vapu: |

तथा_इदम् जाग्रद्.आख्ये ऽपि स्वप्ने भाति तद् एव न: ॥६।२९।१४३॥

tathA_idam jAgrat.Akhye_api svapne bhAti tat_eva na: ||6|29|143||

.

yathA etat saMvid.AkAzam *as this Awareness.Space = *svapne bhAti
jagat.vapu: *in dream projects the substance of the jagat.World = *

tathA idam jAgrad.Akhye api *thus This when it's called jAgrat.Waking = *

svapne bhAti tad eva na: *appearing in a dream it's not even that. = *

*vlm.143. And as it is our empty consciousness, that shows the sight of the
external world in our dream; so it is that very thing that shows us the
same, in the waking dream of ourselves.

*sv.142.146 Even as the duality experienced in dream is illusory, the
duality implied in the creation of the world is illusory.



यथा स्वप्न.पुरे चित् खम् वर्जयित्वा_इतरत् क्व.चित् ।

yathA svapna.pure cit kham varjayitvA_itarat kva.cit |

न किम्चित् सम्भवत्य्_एवम् जाग्रत्य्_एवम् महाचित: ॥६।२९।१४४॥

na kimcit sambhavati_evam jAgrati_evam mahAcita: ||6|29|144||

.

yathA svap*na_*pure – *as in Dream City *

ci*t k*ham varjayitvA*_*itara*t k*va.cit – *Consciousness without any other
kha.space <http://kha.space> whatever – *

na kimcit_sambhavati evam *– nothing whatever is produced thus *

jAgrati*_*evam mahAcita: *so in waking.state the Great Consciousness *

*vlm.144. As it is not possible for the city in a dream, to be represented
any where except in the hollow space of our intellect; so it is impossible
for the waking dream of the world, to be shown elsewhere except in the
emptiness of the same.

*sv.142.146 Even as the duality experienced in dream is illusory, the
duality implied in the creation of the world is illusory.



यतो न सम्भवत्य्_अन्यच् चेत्यम् किम्चित् ततो ऽखिलम् ।

yata:_na sambhavati_anyat_cetyam kimcit tata:_akhila.m |

चित्तम् संचेत्यम् अप्य्_एतद् अचेत्यम् सज्.जगत्=स्थितम् ॥६।२९।१४५॥

cittam saMcetyam api_etat_acetyam sat.jagat=sthitam ||6|29|145||

.

*since there does not become another conceivable whatever *

*thence is only totality + *

*Affective.mind* = saMcetyam api *tho quite conceivable = *

e*tat_*acetya*m is this inconceivable = *

saj.jagat=sthitam *situation of the existent world*

*: *

*vlm.145. [not a translation] As it is not possible for any thing that is
thinkable to exist any where except in the thinking mind, so it is
impossible for this thinkable world to exist any other place beside the
divine mind.

*sv.142.146 Even as the duality experienced in dream is illusory, the
duality implied in the creation of the world is illusory.

*VA. As nothing exists other than the perceivable (in this world),
everything being perceivable, the world without mind’s perceptions is
reality.

*AS: Since nothing else is capable of being perceived (as real) other than
the global citta (cit), the world stays as imperceptible (not visible as
real).



परम.आकाश.कलनम् त्रि.जगत् स्वयम् उत्थितम् ।

parama.AkAza.kalanam tri.jagat svayam utthitam |

स्वप्नवद् विद्धि चिद्व्योम्नि न त्व्_एतद् द्वैतवत् स्थितम् ॥६।२९।१४६॥

svapnavat_viddhi cit.vyomni na tu_etat dvaita.vat sthitam ||6|29|146||

.

*an impulse in absolute Space*

*the Triple.World is itself.arisen*

*:*

*know it as a dream in your Conscious spacious.sky*

*but not as this existent duality*

*.*

parama.AkAza.kalanam tri.jagat svayam utthitam svapna_vat_viddhi cit.vyomni
na tu_etat dvaita.vat sthitam

*.*

*vlm.146. The triple world rose of itself at the will and in the empty
space of the supreme Intellect, as it was a dream rising and setting in the
self same mind, and not as any thing other than it, or a duality beside
itself.

*sv.142.146 Even as the duality experienced in dream is illusory, the
duality implied in the creation of the world is illusory.

*param*a.A*kAza.kalanam – *an impulse in absolute Space = *tri.jagat svayam
utthitam *the Triple.World is itself.arisen + *svap*na_*vat viddhi *like a
dream know it = *cit.vyomni *in Conscious spacious.sky = *na tu_etat *but
not as this = *dvaita.vat sthitam *existent as duality. *



यथा चिद्व्योम.मात्र.आत्म स्वप्ने घट.पट.आदिकम् ।

yathA cit.vyoma.mAtra.Atma svapne ghaTa.paTa.Adikam |

सर्ग.आदाव्_एव सर्गो ऽयम् तथा चिद्व्योम.मात्रकम् ॥६।२९।१४७॥

sarga.Adau_eva sarga:_ayam tathA cit.vyoma.mAtrakam ||6|29|147||

.

yathA *as.in.such.way* = cit.vyoma.mAtra.Atma *–
Conscious.sky.mode=self* = svapne
*in dream* = ghaTa.paTa.Adikam *– as pot or painting or the like =
*sarga.Adau_eva
*in the beginning of Creation too* = sarga:_ayam *– Creation is this* = tathA
cit.vyoma.mAtrakam *thus a Conscious.sky.modulation *

*.*

*vlm.147. As one sees the diverse appearances of ghatas and patas pots and
painting in his dream, and all lying within the hollowness of his mind; so
the world appears of itself, in the vacuity of the Divine Intellect, at the
beginning of creation.



शुद्ध.संवित्ति.मात्रत्वाद्_ऋते ऽन्यत् स्वप्न.पत्तने ।

zuddha.saMvitti.mAtratvAt_Rte_anyat svapna.pattane |

यथा न विद्यते किम्चित् तथा_अस्मिन् भुवन.त्रये ॥६।२९।१४८॥

yathA na vidyate kimcit tathA_asmin bhuvana.traye ||6|29|148||

.

*except.for *zuddha*.*saMvitti.mAtra*.measure/mode*. tva.*condition/.ity*.At
Rte – anyat.*other* svapna.*dream.*pattana.e yathA na vidyate kimcit *as
nothing anyhow is known.to.be.= *

tathA_asmin_bhuvana.traye *thus in this triple world*

*. *

*vlm.148. As there is no substantiality of anything in the fairy land of
one's dream, except his pure consciousness of the objects; so there is no
substantiality of the things which are seen in this triple world, except
our conciousness of theM

*sv.147.152 Even as the objects seem to exist and function in the inner
world of consciousness in a dream, objects seem to exist and function in
the outer world of consciousness during the wakeful state. Nothing really
happens in both these states. Even as consciousness alone is the reality in
the dream state, consciousness alone is the substance in the wakeful state
too. That is the Lord, that is the supreme truth, that you are, that I am
and that is all.



या: काश्चन दृशो ये ये भाव.अभावास् त्रि.काल.गा: ।

yA: kA:cana dRza:_ye ye bhAva.abhAvA:_tri.kAla.gA: |

स=देश.काल.चित्तास् तत् सर्वम् चिद्व्योम.मात्रकम् ॥६।२९।१४९॥

sa=deza.kAla.cittA:_tat sarvam cit.vyoma.mAtrakam ||6|29|149||

.

yA: kAz.cana dRza:

ye ye bhAv*a.a*bhAvA: tri.kAla.gA: *whether or not becoming in the course
of the three times = *sa=deza.kAla.cittA: *with affected time and *place = *

tat_sarvam *cit.*vyoma.mAtrakam

.

*jd. the compound #dezakAla indicates time and place

with the limitations of place*–*not Space, which is unlimited.

*vlm.148. What ever is visible to sight, and all that is existent and
inexistent, in the three times of the present, past and future; and all
space, time and mind, are no other than appearances of vacuous intellect
(of Brahma).

*sv.147.152 Even as the objects seem to exist and function in the inner
world of consciousness in a dream, objects seem to exist and function in
the outer world of consciousness during the wakeful state. Nothing really
happens in both these states. Even as consciousness alone is the reality in
the dream state, consciousness alone is the substance in the wakeful state
too. That is the Lord, that is the supreme truth, that you are, that I am
and that is all.



स* एष* देव: कथितो य: पर: परमार्थत: ।

sa* eSa* deva: kathita:_ya: para: paramArthata: |

यस् त्वम् सो ऽहम् अशेषम् वा जगद् एव च यो ऽखिल: ॥६।२९।१५०॥

ya:_tvam sa:_aham azeSam vA jagat_eva ca ya:_akhila: ||6|29|150||

.

sa *eSa**deva: *that this God *kathita: *is said.to.be <http://said.to.be>*
ya: para: paramArthata: *one who is beyond the paramArtha.Higher.Sense.* yas
tvam – *who is you – *

s*a:_*aham azeSam vA – *or he is I entirely *jagat eva ca y*a:_*akhila: *and
who is the whole world*

*. *

*vlm.149. He is verily the god of whom I have told you, who is

supreme in the highest degree; (lit in its transcendental sense).

Who is all and unbounded and includes me, thee and the endless

world in Himself.

*sv.147.152 Even as the objects seem to exist and function in the inner
world of consciousness in a dream, objects seem to exist and function in
the outer world of consciousness during the wakeful state. Nothing really
happens in both these states. Even as consciousness alone is the reality in
the dream state, consciousness alone is the substance in the wakeful state
too. That is the Lord, that is the supreme truth, that you are, that I am
and that is all.

The god I speak of is Supreme in the very highest sense. He

is you, and he is I, and the entire world, leaving no.one out.



सर्वस्य वस्तु.जातस्य जगतो ऽन्यस्य ते मम ।

sarvasya vastu.jAtasya jagata:_anyasya te mama |

देहो हि चेतन.आकाशम् परमात्मा_एव न_इतरत् ॥६।२९।१५१॥

deha:_hi cetana.AkAzam paramAtmA_eva na_itarat ||6|29|151||

.

sarvasya vastu.jAtasya – *of everything born to substantiality *

jagat*.world*.a:.anyasya.*of.another* te.*they.**you* mama.*my* deha: hi
*.for/indeed* cetana*.Effected.Sentience*.AkAza.*sky.Space*.m paramAtma.
*SuperSelf* eva na.*not* itarat.*different/other*

.

*vlm.150. The bodies of all created beings, of thine mine, and others, and
of all in this world, are all full with the intellectuality of the supreme
soul and no other.

*sv.147.152 Even as the objects seem to exist and function in the inner
world of consciousness in a dream, objects seem to exist and function in
the outer world of consciousness during the wakeful state. Nothing really
happens in both these states. Even as consciousness alone is the reality in
the dream state, consciousness alone is the substance in the wakeful state
too. That is the Lord, that is the supreme truth, that you are, that I am
and that is all.



संकल्पने स्वप्न.पुरे शरीरम्

saMkalpane svapna.pure zarIram

चिद्व्योम तो ऽन्यत्र यथा_अस्ति किम्चित् ।

cit.vyomata:_anyatra yathA_asti kimcit |

तथा_इह स्वर्गे प्रथम.एक.सर्गाद्

tathA_iha svarge prathama.eka.sargAt_

मुने प्रभृत्य्_अस्ति न रूपम् अन्यत् ॥६।२९।१५२॥

mune prabhRti_asti na rUpam anyat ||6|29|152||

.

saMkalpane svapnapure *in a conceptual Dream City = *

zarIram *the body = *

*cit.*vyomata: *than Conscious spacious.sky = *

anyatra *elsewhere/otherwise = *

yathA asti kimcit *as it is something/how = *

tathA iha *thus here = *

svarge *in heaven = *

pratham*a.e*ka.sargAt *than the primal one Creation, = *

*muni, =*

prabhRti asti na rUpam anyat *at.first there is no form other **(than)** = *

*vlm.151. As there is nothing, O sage, except the bodies that are produced
from the vacuous intellect or intellectual vacuity of Brahma, and
resembling the images produced in the fairy land of one's dream; so there
is no form or figure in this world, other than what was made in the
beginning of creation.

*sv.147.152 Even as the objects seem to exist and function in the inner
world of consciousness in a dream, objects seem to exist and function in
the outer world of consciousness during the wakeful state. Nothing really
happens in both these states. Even as consciousness alone is the reality in
the dream state, consciousness alone is the substance in the wakeful state
too. That is the Lord, that is the supreme truth, that you are, that I am
and that is all.



*FM6030*


DN6029 A SESQUI.CENTURY—VASISHTHA MEETS SHIVA 2.AG10.13

सर्ग ६.२९

वाल्मीकिर् उवाच ।

vAlmIki:_uvAca |

इत्य्_आकर्णायति स्वस्थ.सम.चेतसि राघवे ।

iti_AkarNAyati svastha.sama.cetasi rAghave |

विश्रान्ते स्वात्मनि स्वैरम् परमानन्दम् आगते ॥६।२९।१॥

vizrAnte svAtmani svairam paramAnandam Agate ||6|29|01||

तत्र.स्थेषु च सर्वेषु तेषु_उपशम.शालिषु ।

tatra.stheSu ca sarveSu teSu_upazama.zAliSu |

राघवस्य_आत्म.विश्रान्ते: स्थित्य् ऽर्थम् वचन.अमृतम् ॥६।२९।०२॥

rAghavasya_Atma.vizrAnte: sthiti.artham vacana.amRtam ||6|29|02||

विरराम मुनेर् वारि सस्येष्व्_अम्बु.धराद् इव ।

virarAma mune:_vAri sasyeSu_ambu.dharAt_iva |

अथ याते मुहूर्त.अर्धे राघवे प्रतिबोधिते ॥६।२९।०३॥

atha yAte muhUrta.ardhe rAghave pratibodhite ||6|29|03||

पुनर् आह तम् एव_अर्थम् वसिष्ठो वदताम् वर: ।

punar Aha tam evArtham vasiSTha:_vadatAm vara: |

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

राम, सम्यक्.प्रबुद्धो ऽसि स्वात्मानम् असि लब्धवान् ॥६।२९।०४॥

rAma, samyak.prabuddha:_asi svAtmAnam asi labdhavAn ||6|29|04||

एवम् एव_अवलम्ब्य.अर्थम् तिष्ठ न_इह पदम् कृथा: ।

evam eva_avalambya.artham tiSTha na_iha padam kRthA: |

इदम् संसार.चक्रम् हि नाभौ संकल्प.मात्रके ॥६।२९।०५॥

idam saMsAra.cakram hi nAbhau saMkalpa.mAtrake ||6|29|05||

संरोधितायाम् वहनाद्,_रघु.नन्दन, रुद्ध्यते ।

saMrodhitAyAm vahanAt,_raghu.nandana, ruddhyate |

क्षोभितायाम् मनो.नाभ्याम् इदम् संसार.चक्रकम् ॥६।२९।०६॥

kSobhitAyAm mana:.nAbhyAm idam saMsAra.cakrakam ||6|29|06||

प्रयत्नाद्_रोधितम् अपि प्रवहत्य्_एव वेगत: ।

prayatnAt_rodhitam api pravahati_eva vegata: |

परम् पौरुषम् आस्थाय बलम् प्रज्ञाम् च युक्तित: ॥६।२९।०७॥

param pauruSam AsthAya ba*la.m *prajJAm ca yuktita: ||6|29|07||

नाभिम् संसार.चक्रस्य चित्तम् एव निरोधयेत् ।

nAbhim saMsAra.cakrasya cittam eva nirodhayet |

प्रज्ञा.सौजन्य.युक्तेन शास्त्र.संवलितेन च ॥६।२९।०८॥

prajJA.saujanya.yuktena zAstra.saMvalitena ca ||6|29|08||

पौरुषेण न यत् प्राप्तम् न तत् क्वचन लभ्यते ।

pauruSeNa na yat prAptam na tat kvacana labhyate |

दैव.एक.परताम् त्यक्त्वा बाल.बोध.उपकल्पिताम् ॥६।२९।९॥

daiva.eka.paratAm tyaktvA bAla.bodha.upakalpitAm ||6|29|9||

निजम् प्रयत्नम् आश्रित्य चित्तम् आदौ निरोधयेत् ।

nijam prayatnam Azritya cittam Adau nirodhayet |

आविरिञ्चात् प्रवृत्तेन भ्रमेन_अज्ञान.रूपिणा ॥६।२९।१०॥

A.viriJcAt pravRttena bhramena_ajJAna.rUpiNA ||6|29|10||

असद् एव सदाभासम् इदम् आलक्ष्यते ऽनघ ।

asat_eva sadAbhAsam idam AlakSyate_anagha |

अज्ञान.भ्रम.विस्तार.मात्रक.आकृतयो ऽ नघ ॥६।२९।११॥

a.jJAna.bhrama.vistAra.mAtraka.AkRtaya:,_anagha ||6|29|11||

इमे देहा* भ्रमन्ति_इह सर्व.धर्मात् समुत्थिता: ।

ime dehA: bhramanti_iha sarva.dharmAt samutthitA: |

संकल्प: पुनर् अत्व्_एव देहस्य_अर्थे कदाचन ॥६।२९।१२॥

saMkalpa: punar_astu_eva dehasya_arthe kadAcana ||6|29|12||

सु.ख.दु:ख=विचारित्वम् न कार्यम्, राम, धीमता ।

su.kha.du:kha=vicAritvam na kAryam, rAma, dhImatA |

दु:ख.म्लान=मुख: क्लेदी प्रसन्नात् क्लेद.वर्जितात् ॥६।२९।१३॥

du:kha.mlAna=mukha: kledI prasannAt kleda.varjitAt ||6|29|13||

अपि चित्र.नराद् देह.नरस् तुच्छतर: स्मृत: ।

api citra.narAt_deha.nara:_tucchatara: smRta: |

आधि.व्याधि=परिम्लाने स्वयम् क्लेदिनि नाशिनि ॥६।२९।१४॥

Adhi.vyAdhi=parimlAne svayam kledini nAzini ||6|29|14||

न तथा स्थिरता देहे चित्र.पुंसो यथा किल ।

na tathA sthiratA dehe citra.puMsa:_yathA kila |

विनाशितो हि चित्र.स्थो देहो नश्यति न_अन्यथा ॥६।२९।१५॥

vinAzita:_hi citra.stha:_deha:_nazyati na_anyathA ||6|29|15||

अवश्य.नाशो मांस.आत्मा स्वयम् देहो विनश्यति ।

avazya.nAza:_mAMsa.AtmA svayam deha:_vinazyati |

पालित: सुस्थिराम् शोभाम् आदत्ते चित्र.मानव: ॥६।२९।१६॥

pAlita: susthirAm zobhAm Adatte citra.mAnava: ||6|29|16||

देहास् तु पालितो ऽप्य्_उच्चैर् नश्यत्य्_एव न वर्धते ।

deha:_tu pAlita:_api_uccai:_nazyati_eva na vardhate |

तेन श्रेष्ठश् चित्र.देहो न_अयम् संकल्प.देहक: ॥६।२९।१७॥

tena zreSTha:_citra.deha:_na_ayam saMkalpa.dehaka: ||6|29|17||

ये गुणाश् चित्र.देहे हि न ते संकल्प.देहके ।

ye guNA:_citra.dehe hi na te saMkalpa.dehake |

चित्र.देहाद् अपि जडाद् यो ऽयम् तुच्छतर: किल ॥६।२९।१८॥

citra.dehAt_api jaDAt_ya:_ayam tucchatara: kila ||6|29|18||

तस्मिन् मांस.मये देहे का_एव_आस्था भवतो, अनघ ।

tasmin mAMsa.maye dehe kA_eva_AsthA bhavata:, anagha |

दीर्घ.संकल्प.देहो ऽयम् तस्मिन् न_आस्था महामते ॥६।२९।१९॥

dIrgha.saMkalpa.deha:_ayam tasmin na_AsthA mahAmate ||6|29|19||

स्वप्न.संकल्प.जाद् देहाद् अपि तुच्छतरो ह्य्_अयम् ।

svapna.saMkalpa.jAt_dehAt_api tucchatara:_hi_ayam |

अल्प.संकल्प.जो दीर्घ: सु.ख.दुःखैर् न गृह्यते ॥६।२९।२०॥

alpa.saMkalpa.ja:_dIrgha: su.kha.du:khai:_na gRhyate ||6|29|20||

दीर्घ.संकल्प.जश् च_अयम् दीर्घ.दु:खेन दु:खित: ।

dIrgha.saMkalpa.ja:_ca_ayam dIrgha.du:khena du:khita: |

देहो हि संकल्प.मयो न_अयम् अस्ति न वा_अस्ति न: ॥६।२९।२१॥

deha:_hi saMkalpa.maya:_na_ayam asti na vA_asti na: ||6|29|21||

किम् व्यर्थम् एतद् अर्थम् हि मूढो ऽयम् क्लेश.भाजनम् ।

kim vyartham etat_artham hi mUDha:_ayam kleza.bhAjanam |

यथा चित्रमये पुंसि क्षते क्षीणे न तत् क्षति: ॥६।२९।२२॥

yathA citramaye puMsi kSate kSINe na tat kSati: ||6|29|22||

तथा संकल्प.पुरुषे क्षते क्षीणे न तत् क्षति: ।

tathA saMkalpa.puruSe kSate kSINe na tat kSati: |

यथा मनोराज्य.मये क्षते क्षीणे न तत् क्षति: ॥६।२९।२३॥

yathA manorAjya.maye kSate kSINe na tat kSati: ||6|29|23||

यथा द्वितीये शशिनि क्षते क्षीणे न तत् क्षति: ।

yathA dvitIye zazini kSate kSINe na tat kSati: |

यथा स्वप्न.समारम्भे क्षते क्षीणे न तत् क्षति: ॥६।२९।२४॥

yathA svapna.samArambhe kSate kSINe na tat kSati: ||6|29|24||

यथा नद्य्.आतप.जले क्षते क्षीणे न तत्.क्षति: ।

yathA nadi.Atapa.jale kSate kSINe na tat.kSati: |

संकल्प.मात्र.रचिते प्रकृत्या_एव च नाशिनि ॥६।२९।२५॥

saMkalpa.mAtra.racite prakRtyA_eva ca nAzini ||6|29|25||

तथा शरीर.यन्त्रे ऽस्मिन् क्षते क्षीणे न तत् क्षति: ।

tathA zarIra.yantre_asmin kSate kSINe na tat kSati: |

दीर्घ.स्वप्नमये ह्य्_अस्मिञ चित्त.संकल्प.कल्पिते ॥६।२९।२६॥

dIrgha.svapnamaye hi_asmin*_citta.saMkalpa.kalpite ||6|29|26||

भूषिते दूषिते देहे न हि किम्चिच् चित: क्षतम् ।

bhUSite dUSite dehe na hi kimcit_cita: kSatam |

न चिद्_अन्तम् उपायाति न_आत्मा चलति, राघव ॥६।२९।२७॥

na cit_antam upAyAti na_AtmA calati, rAghava ||6|29|27||

न ब्रह्म विकृतिम् याति किम् वा देह.क्षये क्षतम् ।

na brahma vikRtim yAti kim vA deha.kSaye kSatam |

भ्रमच् चक्र.उपरिष्टो हि पूर्व.चक्र.उपचक्रवत् ॥६।२९।२८॥

bhramat cakra.upariSTa:_hi pUrva.cakra.upacakravat ||6|29|28||

यथा पश्यति दिक्.चक्रम् भ्रमद्_अत्यन्त.मोहित: ।

yathA pazyati dik.cakram bhramat_atyanta.mohita: |

अकस्माद् एव रूढेन मिथ्याज्ञानेन वल्गता ॥६।२९।२९॥

akasmAt_eva rUDhena mithyAjJAnena valgatA ||6|29|29||

तत्र.स्थेन तथा_एव_इदम् दृश्यते देह.चक्रकम् ।

tatra.sthena tathA_eva_idam dRzyate deha.cakrakam |

भ्रमितम् च भ्रमद्.रूपम् पतद्.रूपम् प्रपतितम् ॥६।२९।३०॥

bhramitam ca bhramat.rUpam patat.rUpam prapatitam ||6|29|30||

हतम् च हन्यमानम् च दृश्यते देह.चक्रकम् ।

hatam ca hanyamAnam ca dRzyate deha.cakrakam |

धीरता_अमलम् आलम्ब्य घन.भ्रमम् इमम् त्यजेत् ॥६।२९।३१॥

dhIratA_ama*la.m *Alambya ghana.bhramam imam tyajet ||6|29|31||

संकल्पेन कृतो देहो_मिथ्याज्ञानेन सन्.न् असत् ।

saMkalpena kRta:_deha:_mithyAjJAnena san*asat |

असत्येन कृतम् यस्मान् न तत् सत्यम् कदाचन ॥६।२९।३२॥

asatyena kRtam yasmAt_na tat satyam kadAcana ||6|29|32||

असद् अभ्युत्थितो देहो रज्ज्वाम् इव भुजंग.धी: ।

a.sat_abhyutthita:_deha:_rajjvAm iva bhujaMga.dhI: |

असत्याम् एव सत्याम् च करोत्य्_अपि जगत्.क्रियाम् ॥६।२९।३३॥

a.satyAm eva satyAm ca karoti_api jagat.kriyAm ||6|29|33||

जडेन, राम, क्रियते यन् न तत्.कृतम् उच्यते ।

jaDena, rAma, kriyate yat_na tat.kRtam ucyate |

कुर्वन्न्_अपि तदा देहो न कर्ता क्वचिद् एव हि ॥६।२९।३४॥

kurvan_api tadA deha:_na kartA kvacit_eva hi ||6|29|34||

निरीहो हि जडो देहो न_आत्मनो ऽस्य.अभिवाञ्चितम् ।

nirIha:_hi jaDa:_deha:_na_Atmana:_asya.abhivAJcitam |

कर्ता न कश्चिद् एव_अतो द्रष्टा केवलम् अस्य स: ॥६।२९।३५॥

kartA na ka:cit_eva_ata:_draSTA keva*la.m *asya sa: ||6|29|35||

यथा दीपो_निवात.स्थ: स्वात्मन्य्_एव_अवतिष्ठते ।

yathA dIpa:_nivAta.stha: svAtmani_eva_avatiSThate |

साक्षिवत् सर्व.भावेषु तथा तिष्ठेज्_जगत्.स्थितौ ॥६।२९।३६॥

sAkSivat sarva.bhAveSu tathA tiSThet_jagat.sthitau ||6|29|36||

यथा दिवस.कर्माणि भास्कर: ख.स्था_एव सन् ।

yathA divasa.karmANi bhAskara: kha.sthA_eva san |

करोत्य्_एवम् इमाम्, राम, कुरु पार्थिव.सम्स्थितिम् ॥६।२९।३७॥

karoti_evam imAm, rAma, kuru pArthiva.samsthitim ||6|29|37||

अस्मिन्न्_असन्मये देह.गृहे शून्ये समुत्थिते ।

asmin_asat.maye deha.gRhe zUnye samutthite |

सत्ताम् उपगते मिथ्या.बाल.कल्पित.यक्ष=वत् ॥६।२९।३८॥

sattAm upagate mithyA.bAla.kalpita.yakSa=vat ||6|29|38||

कुतो ऽपि_आगत्य निःसारः सर्व.सज्जन.वर्जितः ।

kuta:_api_Agatya ni:sAra: sarva.sajjana.varjita: |

अहम्कारः कु.वेतालः प्रविष्टश् चित्त.नामक: ॥६।२९।३९॥

aha*Mk*Ara: ku.vetAla: praviSTa:_citta.nAmaka: ||6|29|39||

अस्य मा भृत्यताम् गच्छ त्वम् अहम्कार.दुर्मते ।

asya mA bhRtyatAm gaccha tvam aha*Mk*Ara.durmate |

अस्य भृत्यतया, राम, निरय: प्राप्यते फलम् ॥६।२९।४०॥

asya bhRtyatayA, rAma, niraya: prApyate pha*la.m *||6|29|40||

स्व.संकल्प.विलासेन देह.गेहे दुराकृति: ।

sva.saMkalpa.vilAsena deha.gehe durAkRti: |

उन्मत्त.चित्त.वेताल: परिवल्गति लीलया ॥६।२९।४१॥

unmatta.citta.vetAla: parivalgati lIlayA ||6|29|41||

शून्यम् देह.गृहम् प्राप्य चित्त.यक्षेण तत् कृतम् ।

zUnyam deha.gRham prApya citta.yakSeNa tat kRtam |

भीता* येन महान्तो ऽपि समाधि.नियता: स्थिता: ॥६।२९।४२॥

bhItA* yena mahAnta:_api samAdhi.niyatA: sthitA: ||6|29|42||

चित्त.वेतालम् उद्वास्य स्व.शरीरक.मन्दिरात् ।

citta.vetA*la.m *udvAsya sva.zarIraka.mandirAt |

संसार.शून्य.नगरे न बिभेति कदाचन ॥६।२९।४३॥

saMsAra.zUnya.nagare na bibheti kadAcana ||6|29|43||

चित्त.भूत.अभिभूते ऽस्मिन् ये शरीर.गृहे रताः ।

citta.bhUta.abhibhUte_asmin ye zarIra.gRhe ratA: |

चित्रम् अद्य_अपि ते कस्माद् घटिता* आत्मवत्.स्थिताः ॥६।२९।४४॥

citram adya_api te kasmAt_ghaTitA* Atmavat.sthitA: ||6|29|44||

ग्रस्ते चित्त.पिशाचेन देह.सद्मनि ये मृता: ।

graste citta.pizAcena deha.sadmani ye mRtA: |

पिशाचस्य_इव या बुद्धिर् न_अपिशाचस्य, राघव ॥६।२९।४५॥

pizAcasya_iva yA buddhi:_na_a.pizAcasya, rAghava ||6|29|45||

अहम्कार=बृहद्.यक्ष.गृहे दग्ध.शरीरके ।

aha*Mk*Ara=bRhat.yakSa.gRhe dagdha.zarIrake |

विहरन् न_आस्थया, साधो, न तु वै तत् किल स्थिरम् ॥६।२९।४६॥

viharan na_AsthayA, sAdho, na tu vai tat kila sthiram ||6|29|46||

अहम्कार.अनुचारताम् त्यक्त्वा विततया धिया ।

aha*Mk*Ara.anucAratAm tyaktvA vitatayA dhiyA |

अहम्कार.अस्मृतिम् प्राप्य स्वात्मा एव_आश्व्_अवलम्ब्यताम् ॥६।२९।४७॥

aha*Mk*Ara.asmRtim prApya sva.AtmA_eva_Azu_avalambyatAm ||6|29|47||

अहम्कार.पिशाचेन ग्रस्ता* ये निरय.एषिण: ।

aha*Mk*Ara.pizAcena grastA* ye niraya.eSiNa: |

तेषाम् मोह.मद.अन्धानाम् न मित्राणि न बान्धवा: ॥६।२९।४८॥

teSAm moha.mada.andhAnAm na mitrANi na bAndhavA: ||6|29|48||

अहम्कार.उपहतया बुद्ध्या या क्रियते क्रिया ।

aha*Mk*Ara.upahatayA buddhyA yA kriyate kriyA |

विष.वल्लया_इव फलम् तस्या: स्यान् मरण.आत्मकम् ॥६।२९।४९॥

viSa.vallayA_iva pha*la.m *tasyA: syAt_maraNa.Atmakam ||6|29|49||

विवेक.धैर्य.हीनेन स्व.अहंकार.महोत्सव: ।

viveka.dhairya.hInena sva.ahaMkAra.mahotsava: |

मूर्खेण_आलम्बितो येन नष्टम् एव_आशु विद्धि तम् ॥६।२९।५०॥

mUrkheNa_Alambita:_yena naSTam eva_Azu viddhi tam ||6|29|50||

अहम्कार.पिशाचेन वराका* ये वशी.कृता: ।

aha*Mk*Ara.pizAcena varAkA* ye vazI.kRtA: |

त* एते नरक.अग्नीनाम्, राघव,_इन्धनताम् गता: ॥६।२९।५१॥

ta* ete naraka.agnInAm, rAghava,_indhanatAm gatA: ||6|29|51||

अहम्कार.रोगो यस्य परिस्फुर्जति कोटरे ।

aha*Mk*Ara.roga:_yasya pari.sphurjati koTare |

स्वदेह.पादपो ऽधीरैर् अचिरेण निपात्यते ॥६।२९।५२॥

svadeha.pAdapa:_adhIrai:_a.cireNa ni.pAtyate ||6|29|52||

अहम्कार.पिशाचो ऽस्मिन् देहे तिष्ठतु यातु वा ।

aha*Mk*Ara.pizAca:_asmin dehe tiSThatu yAtu vA |

त्वम् एनम् आलोकय मा मनसा महताम् वर ॥६।२९।५३॥

tvam enam Alokaya mA manasA mahatAm vara ||6|29|53||

अवधूतो ह्य्_अवज्ञातश् चेतसा_एव तिरस्कृत: ।

avadhUta:_hi_avajJAta:_cetasA_eva tiras.kRta: |

अहम्कार.पिशाचस्_ते न_इह किम्चित् करिष्यति ॥६।२९।५४॥

aha*Mk*Ara.pizAca:_te na_iha kimcit kariSyati ||6|29|54||

देह.आलये स्फुरत्य्_अस्मिन्, राम, चित्त.पिशाचके ।

deha.Alaye sphurati_asmin, rAma, citta.pizAcake |

अस्य_अनन्त.विलासस्य किम् इव_आगतम् आत्मन: ॥६।२९।५५॥

asya_ananta.vilAsasya kim iva_Agatam Atmana: ||6|29|55||

चित्त.यक्ष.अभिभूतानाम् या: पुंसाम् विततापद: ।

citta.yakSa.abhibhUtAnAm yA: puMsAm vitatApada: |

शक्यन्ते परिसंख्यातुम् न ता* वर्ष.शतैर्_अपि ॥६।२९।५६॥

zakyante pari.saMkhyAtum na tA* varSa.zatai:_api ||6|29|56||

हा हा मृ तो ऽस्मि दग्धो ऽस्मि_इत्य्_एता* वै दु:ख.वृत्तय: ।

hA hA mRta:_asmi dagdha:_asmi_iti etA* vai du:kha.vRttaya: |

अहम्कार.पिशाचस्य शक्तयो ऽन्यस्य न_अनघ ॥६।२९।५७॥

aha*Mk*Ara.pizAcasya zaktaya:_anyasya na_anagha ||6|29|57||

सर्वगो ऽपि यथा_आकाश: सम्बन्धो न_इह केनचित् ।

sarvaga:_api yathAkAza: sambandha:_na_iha kenacit |

सर्वगो ऽपि तथैव_आत्मा न_अहम्कारेण संगत: ॥६।२९।५८॥

sarvaga:_api tathaiva_AtmA na_aha*Mk*AreNa saMgata: ||6|29|58||

यत् करोति यद्_आदत्ते देह.यन्त्रम् इदम् चलम् ।

yat karoti yat_Adatte deha.yantram idam ca*la.m *|

वात.रज्जु.युतम् राम तद् अहम्कार.चेष्टितम् ॥६।२९।५९॥

vAta.rajju.yutam, rAma, tat_aha*Mk*Ara.ceSTitam ||6|29|59||

वृक्ष.उत्पत्तौ यथा हेतुर् अकर्तृ_अपि किल_अम्बरम् ।

vRkSa.utpattau yathA hetu:_a.kartR_api kila_ambaram |

आत्म.संस्थस् तथा_इह_आत्मा चित्त.चेष्टासु कारणम् ॥६।२९।६०॥

Atma.saMstha:_tathA_iha_AtmA citta.ceSTAsu kAraNam ||6|29|60||

आत्म.संनिधि.मात्रेण स्फुरत्य्_आत्त.वपुर् मन: ।

Atma.saMnidhi.mAtreNa sphurati_Atta.vapu:_mana: |

दीप.संनिधि.मात्रेण कुड्य.रूपम् इव_अमलम् ॥६।२९।६१॥

dIpa.saMnidhi.mAtreNa kuDya.rUpam iva_ama*la.m *||6|29|61||

अपि विश्लिष्टयो* राम नित्यम् एव_आत्म.चित्तयो: ।

api vizliSTaya:_rAma nityam eva_Atma.cittayo: |

द्याव्_आपृथिव्योर् इव क: सम्बन्ध: प्रकट.अन्धयो: ॥६।२९।६२॥

dyau_A.pRthivyo:_iva ka: sambandha: prakaTa.andhayo: ||6|29|62||

चपल.स्पन्दन.इराभिर् आत्म.शक्तिभिर् आवृतम् ।

capala.spandana.irAbhi:_Atma.zaktibhi:_AvRtam |

चित्तम् आत्मा_इति मौर्ख्येण दृश्यते, रघुनन्दन ॥६।२९।६३॥

cittam AtmA_iti maurkhyeNa dRzyate, raghunandana ||6|29|63||

आत्मा प्रकाश.रूपो हि नित्य: सर्व.गतो विभु: ।

AtmA prakAza.rUpa:_hi nitya: sarva.gata:_vibhu: |

चित्तम् शठम् अहम्कारम् विद्धि हार्दम् बृहत्तम: ॥६।२९।६४॥

cittam zaTham aha*Mk*Aram viddhi hArdam bRhattama: ||6|29|64||

आत्मा_असि वस्तुतस् त्वम् हि सर्वज्ञो न मनो भृशम् ।

AtmA_asi vastuta:_tvam hi sarvajJa:_na mana:_bhRzam |

दूरे कुरु मनो.मोहम् किम् एतन् न_अभिसंगत: ॥६।२९।६५॥

dUre kuru mano.moham kim etat_na_abhi.saMgata: ||6|29|65||

पिशाचो ऽपि मनो राम शून्य.देह.गृहे स्थित: ।

pizAca:_api mano,_rAma, zUnya.deha.gRhe sthita: |

भावयत्य्_एष* दुष्ट.आत्मा मौनम्, उत्तम, संस्पृशन् ॥६।२९।६६॥

bhAvayati_eSa* duSTa.AtmA maunam, uttama, saMspRzan ||6|29|66||

भव.प्रदम् अकल्पाणाम् धैर्य.सर्वस्व.हारिणम् ।

bhava.pradam a.kalpANAm dhairya.sarvasva.hAriNam |

मन: पिशाचम् उत्सृज्य यो ऽसि स* त्वम् स्थि ro भव ॥६।२९।६७॥

mana: pizAcam utsRjya ya:_asi sa* tvam sthira:_bhava ||6|29|67||

चित्त.यक्ष.दृढ.आक्रान्तम् न शास्त्राणि न बान्धवा: ।

citta.yakSa.dRDha.AkrAntam na zAstrANi na bAndhavA: |

शक्नुवन्ति परित्रातुम् गुरवो न च मानवम् ॥६।२९।६८॥

zaknuvanti paritrAtum gurava:_na ca mAnavam ||6|29|68||

संशान्त=चित्त.वेतालम् गुरु.शास्त्र.अर्थ.बान्धवा: ।

saMzAnta=citta.vetA*la.m *guru.zAstra.artha.bAndhavA: |

शक्नुवन्ति समुद्धर्तुम् स्वल्प.पङ्कान् मृगम् यथा ॥६।२९।६९॥

zaknuvanti samuddhartum svalpa.paGkAn_mRgam yathA ||6|29|69||

अस्मिञ_जगच्*छून्य.पुरे सर्वम् एव प्रदूषितम् ।

asmin_jagat*zUnya.pure sarvam eva pradUSitam |

देह.गेहम् प्रमत्तेन चित्त.यक्षेण वल्गता ॥६।२९।७०॥

deha.geham pramattena citta.yakSeNa valgatA ||6|29|70||

चित्त.वेताल.वलिता समस्ता देह.खण्डजा ।

citta.vetAla.valitA samastA deha.khaNDajA |

इयम् जगद्.अरण्याणी शून्या कस्य न भीयते ॥६।२९।७१॥

iyam jagat.araNyANI zUnyA kasya na bhIyate ||6|29|71||

जगन्.नगर्याम् अस्याम् तु शान्त=चित्त.पिशाचकम् ।

jagat.nagaryAm asyAm tu zAnta=citta.pizAcakam |

देह.गेहम् कतिपयै: सेव्यते सद्भिर् एव यत् ॥६।२९।७२॥

deha.geham katipayai: sevyate sadbhi:_eva yat ||6|29|72||

इह संश्रूयते या या दिक्सा_एव, रघुनन्दन ।

iha saMzrUyate yA yA diksA_eva, raghunandana |

प्रमत्त.मोह.वेतालै: पूर्णा देह.श्मशनकै: ॥६।२९।७३॥

pramatta.moha.vetAlai: pUrNA deha.zmazanakai: ||6|29|73||

अस्याम् जगद्.अरण्यान्याम् मुह्यन्तम् मुग्ध.बालवत् ।

asyAm jagat.araNyAnyAm muhyantam mugdha.bAlavat |

स्वयम् आराध्य धैर्य.आशम् आत्मना_आत्मानम् उद्धरेत् ॥६।२९।७४॥

svayam ArAdhya dhairya.Azam AtmanA_AtmAnam uddharet ||6|29|74||

जगज्=जरद्.अरण्ये ऽस्मिञ_चरद्=भूत.मृग.व्रजे ।

jagat=jarat.araNye_asmin_carat=bhUta.mRga.vraje |

धृतिम् तृण.रसै_राम मा गच्छ मृग.पोतवत् ॥६।२९।७५॥

dhRtim tRNa.rasai: rAma mA gaccha mRga.potavat ||6|29|75||

अस्मिन् महीतल.अरण्ये चरन्ति मृग.पोतका: ।

asmin mahItala.araNye caranti mRga.potakA: |

त्वम् अज्ञान.गजम् भुक्त्वा सैंहीम् वृत्तिम् उपाश्रय ॥६।२९।७६॥

tvam ajJAna.gajam bhuktvA saimhIm vRttim upAzraya ||6|29|76||

अन्ये नर.मृगा* मुग्धा* जम्बूद्वीपे स्व.जङ्गले ।

anye nara.mRgA* mugdhA* jambU.dvIpe sva.jaGgale |

विहरन्ति यथा, राम, तथा मा विहर,_अनघ ॥६।२९।७७॥

viharanti yathA, rAma, tathA mA vihara,_anagha ||6|29|77||

अत्यल्प.काल=शिशिरे कर्दम.आलेप.दायिनि ।

ati.alpa.kAla=zizire kardama.Alepa.dAyini |

न मङ्क्तव्यम् बन्धु.रूपे महिषेण_इव पल्वले ॥६।२९।७८॥

na maGktavyam bandhu.rUpe mahiSeNa_iva palvale ||6|29|78||

भोगाभोगा* बहिष्कार्या* आर्यस्य.अनुसरेत् पदम् ।

bhoga.abhogA: bahiSkAryA: Aryasya.anusaret padam |

प्रविचार्य महार्थम् स्वम् एकम् आत्मानाम् आश्रयेत् ॥६।२९।७९॥

pravicArya mahArtham svam ekam AtmAnAm Azrayet ||6|29|79||

अपवित्रस्य तुच्छस्य दुर्भगस्य दुराकृते: ।

apavitrasya tucchasya dur.bhagasya durAkRte: |

देहस्य.अर्थे न मङ्क्तव्यम् चिन्ता.चण्डी सु.दारुणा ॥६।२९।८०॥

dehasya.arthe na maGktavyam cintA.caNDI su.dAruNA ||6|29|80||

अन्येन रचितो देहो यक्षेण_अन्येन संश्रित: ।

anyena racita:_deha:_yakSeNa_anyena saMzrita: |

दु:खम् अन्यस्य भोक्ता_अन्यश् चित्रा_इयम् मौर्ख्य.चक्रिका ॥६।२९।८१॥

du:kham anyasya bhoktA_anya: citrA_iyam maurkhya.cakrikA ||6|29|81||

यथा_एक.रूपा घनता दृषदो ऽस्त्य्_आत्मनस् तथा ।

yathA_eka.rUpA ghanatA dRSada:_asti_Atmana:_tathA |

सत्ता.मात्र.एक.सामान्याद् इतरस्य_अप्य्_असम्भवात् ॥६।२९।८२॥

sattA.mAtra.eka.sAmAnyAt_itarasya_api_a.sambhavAt ||6|29|82||

यथा_उपलस्य घनता मानस.आदि यथात्मन: ।

yathA_upalasya ghanatA mAnasa.Adi yathAtmana: |

सत्ता.मात्राद् अभिन्नत्वाद् अभावाद् अस्य संस्थिते: ॥६।२९।८३॥

sattA.mAtrAt_abhinnatvAt_abhAvAt_asya saMsthite: ||6|29|83||

यथा_उपलस्य_उपलता घटस्य घटता यथा ।

yathA_upalasya_upalatA ghaTasya ghaTatA yathA |

सत्ता.मात्राद् अभिन्ना_एव मानस.आदि तथा_आत्मन: ॥६।२९।८४॥

sattA.mAtrAt_abhinnA_eva mAnasa.Adi tathA_Atmana: ||6|29|84||

अत्र_इमाम् अपराम् दृष्टिम् महा.मोह.विनाशिनीम् ।

atra_imAm aparAm dRSTim mahA.moha.vinAzinIm |

शृणु या कथिता पूर्वम् मम कैलास.कन्दरे ॥६।२९।८५॥

zRNu yA kathitA pUrvam mama kailAsa.kandare ||6|29|85||

संसार.दु:ख.शान्त्य्.अर्थम् देवेन_अर्ध.इन्दु.मौलिना ।

saMsAra.du:kha.zAnti.artham devena_ardha.indu.maulinA |

अस्ति_इन्दुकर.सम्भार.भासुर: पारगो दिव: ॥६।२९।८६॥

asti_indukara.sambhAra.bhAsura: pAraga:_diva: ||6|29|86||

कैलासो नाम शैल.इन्द्रो गौरी.रमण.मन्दिरम् ।

kailAsa:_nAma zaila.indra:_gaurI.ramaNa.mandiram |

तत्र_आस्ते भगवान् देवो हरश्_चन्द्र.कलाधर: ॥६।२९।८७॥

tatra_Aste bhagavAn deva:_hara:_candra.kalAdhara: ||6|29|87||

तम् पूजयन् महादेवम् तस्मिन्न् एव गिरौ पुरा ।

tam pUjayan mahAdevam tasmin_eva girau purA |

कदाचिद् अवसम् गङ्गा.तटे विरचित.आश्रम: ॥६।२९।८८॥

kadAcit_avasam gaGgA.taTe viracita.Azrama: ||6|29|88||

तपो ऽर्थम् तापस.आचारे चिराय रचित.स्थिति: ।

tapa:.artham tApasa.AcAre cirAya racita.sthiti: |

सिद्ध.संघात.वलित: कृत.शास्त्र.अर्ध.संग्रम: ॥६।२९।८९॥

siddha.saMghAta.valita: kRta.zAstra.ardha.saMgrama: ||6|29|89||

पुष्प.अर्थम् स्यूत.पुटिक: पुस्तक.व्यूह.संग्रही ।

puSpa.artham syUta.puTika: pustaka.vyUha.saMgrahI |

एवम्.गुण.विशिष्टस्य कैलास.वन.कुञ्जके ॥६।२९।९०॥

evam.guNa.viziSTasya kailAsa.vana.kuJjake ||6|29|90||

तप: प्रचरतो राम मम कालो 'त्यवर्तत ।

tapa: pracarata:_rAma mama kAla:_ati.avartata |

अथ_एकदा कदाचित् तु बहुलस्य.अष्टमे दिने ॥६।२९।९१॥

atha_ekadA kadA.cit tu bahulasya.aSTame dine ||6|29|91||

गते श्रवण.पक्षस्य रात्र्य्.अग्रे क्षयम् आगते ।

gate zravaNa.pakSasya rAtri.agre kSayam Agate |

दिक्षु संशान्त.रूपासु काष्ठ.मौन.स्थितास्व्_इव ॥६।२९।९२॥

dikSu saMzAnta.rUpAsu kASTha.mauna.sthitAsu_iva ||6|29|92||

खड्ग.छेद्य.अन्धकारेषु कुञ्जेषु गहनेषु च ।

khaDga.chedya.andhakAreSu kuJjeSu gahaneSu ca |

एतस्मिन्न्_अन्तरे तत्र याम.अर्धे प्रथमे गते ॥६।२९।९३॥

etasmin_antare tatra yAma.ardhe prathame gate ||6|29|93||

समाधिम् तनुताम् नीत्वा स्थितो ऽहम् बाह्यम् अग्र.दृक् ।

samAdhim tanutAm nItvA sthita:_aham bAhyam agra.dRk |

अपश्यम् कानने तेज:_झटित्य्_एव समुत्थितम् ॥६।२९।९४॥

apazyam kAnane teja:_jhaTiti_eva samutthitam ||6|29|94||

शुभ्र.अभ्र.शत.संकाशम् चन्द्र.बिम्ब.गण.उपमम् ।

zubhra.abhra.zata.saMkAzam candra.bimba.gaNa.upamam |

प्रकटी.कृतद्.दिक्.कुञ्जम् तदालोक्य मया स्मयात् ॥६।२९।९५॥

prakaTI.kRtat.dik.kuJjam tadAlokya mayA smayAt ||6|29|95||

अन्त:प्रकाश.शालिन्या बहिर् दृष्ट्या_अवलोकितम् ।

anta:prakAza.zAlinyA bahi:dRSTyA_avalokitam |

यावत् पश्यामि तम् सानुम् प्राप्ताश् चन्द्र.कला.धर: ॥६।२९।९६॥

yAvat pazyAmi tam sAnum prApta:_candra.kalA.dhara: ||6|29|96||

गौरी.कर.अर्पित.क rox नन्दि.प्रोत्सारित.अग्रग: ।

gaurI.kara.arpita.kara:_nandi.protsArita.agraga: |

शिष्यान् संबोध्य तत्र.स्थान् गृहीत्वा.अर्घ्यम् सु.संयत: ॥६।२९।९७॥

ziSyAn saMbodhya tatra.sthAn gRhItvA.arghyam su.saMyata: ||6|29|97||

अगमम् सुमनास् तस्य दृष्टि.पूतम् अहम् पुर: ।

agamam sumanA:_tasya dRSTi.pUtam aham pura: |

तत्र पुष्प.अञ्जलिम् दत्त्वा दूराद् एव त्रिलोचन: ॥६।२९।९८॥

tatra puSpa.aJjalim dattvA dUrAt_eva trilocana: ||6|29|98||

दत्त.अर्घ्येण मया देव: सम्प्रणम्य_अभिवन्दित: ।

datta.arghyeNa mayA deva: sampraNamya_abhivandita: |

ततश् चन्द्र.प्रभा.सख्या ऋज्वा* शीतलया तया ॥६।२९।९९॥

tata:_candra.prabhA.sakhyA* RjvA zItalayA tayA ||6|29|99||

दृशा सर्व.आर्ति.हरिण्या चिरम् अस्म्य्_आस्पदी.कृत: ।

dRzA sarva.Arti.hariNyA ciram asmi_AspadI.kRta: |

पुष्प.सानु.उपविष्टाय तस्मै त्रैलोक्य.साक्षिणे ॥६।२९।१००॥

puSpa.sAnu.upaviSTAya tasmai trailokya.sAkSiNe ||6|29|100||

अर्घ्यम् पुस्पम् तथा पाद्यम् अभ्युपेत्य_अर्पितम् मया ।

arghyam puspam tathA pAdyam abhyupetya_arpitam mayA |

मन्दार.पुष्प.अञ्जलयो विकीर्णा* बहव: पुर: ॥६।२९।१०१॥

mandAra.puSpa.aJjalaya:_vikIrNA* bahava: pura: ||6|29|101||

नाना.विधैर् नमस्कारैः स्तोत्रैश् च_अभ्यर्चितः शिव: ।

nAnA.vidhai:_namaskArai: stotrai:_ca_abhyarcita: ziva: |

ततो भगवती गौरी तादृश्या_एव स.पर्यया ॥६।२९।१०२॥

tata:_bhagavatI gaurI tAdRzyA_eva sa.paryayA ||6|29|102||

सम्पूजिता सखी.युक्ता गण.मण्डलिका तथा ।

sampUjitA sakhI.yuktA gaNa.maNDalikA tathA |

पूजान्ते पूर्ण.शीत.अंशु.रश्मि.शीतलया गिरा ॥६।२९।१०३॥

pUjAnte pUrNa.zIta.aMzu.razmi.zItalayA girA ||6|29|103||

तत्र_उपविष्टम् प्रोवाच माम् अर्ध.इन्दु.कलाधर: ।

tatra_upaviSTam provAca mAm ardha.indu.kalAdhara: |

ब्रह्मन् प्रशम.शालिन्य: प्राप्त.विश्रान्तय: परे ॥६।२९।१०४॥

brahman_prazama.zAlinya: prApta.vizrAntaya: pare ||6|29|104||

कच्चित् कल्याण.कारिण्य: संविदास् ते स्थिता: पदे ।

kaccit kalyANa.kAriNya: saMvida:_te sthitA: pade |

कच्चित् तपास् ते निर्विघ्नम् कल्याणम् अनुवर्तते ॥६।२९।१०५॥

kaccit tapa:_te nirvighnam kalyANam anuvartate ||6|29|105||

कच्चित् प्राप्यम् अनुप्राप्तम् क्वचिच्*छाम्यन्ति भीतय: ।

kaccit prApyam anuprAptam kvacit*zAmyanti bhItaya: |

एवम्.वादिनि देवेशे सर्वलोक.एक.कारिणि ॥६।२९।१०६॥

evam.vAdini deveze sarvaloka.eka.kAriNi ||6|29|106||

गिरा_अनुनय.शालिन्या मया_उक्तम्, रघुनन्दन ।

girA_anunaya.zAlinyA mayA_uktam, raghunandana |

त्र्यक्ष.अनुस्मृति.कल्पाणवताम् इह महेश्वर ॥६।२९।१०७॥

tryakSa.anusmRti.kalpANavatAm iha mahezvara ||6|29|107||

न किम्चिद् अपि दुष्प्रापम् न_च काश्चन भीतय: ।

na kimcit_api duS.prApam na_ca kAzcana bhItaya: |

त्वद्.अनुस्मरण.आनन्द.परिघूर्णित.चेतसाम् ॥६।२९।१०८॥

tvat.anusmaraNa.Ananda.parighUrNita.cetasAm ||6|29|108||

न ते सन्ति जगत्.कोशे प्रणमन्ति न ये पुन: ।

na te santi jagat.koze praNamanti na ye puna: |

ते देश.अन्ते जनपदास् ता* दिशस् ते च पर्वता: ॥६।२९।१०९॥

te deza.ante janapadA:_tA: diza:_te ca parvatA: ||6|29|109||

त्वद्.अनुस्मरण.एकान्त.धियो यत्र स्थिता* जनाः ।

tvat.anusmaraNa.ekAnta.dhiya:_yatra sthitA* janA: |

फलम् भूतस्य पुण्यस्य वर्तमानस्य सेवनम् ॥६।२९।११०॥

pha*la.m *bhUtasya puNyasya vartamAnasya sevanam ||6|29|110||

तनोति च_इष्यतो बीजम् त्वद्.अनुस्मरणम् प्रभो ।

tanoti ca_iSyata:_bIjam tvat.anusmaraNam prabho |

ज्ञान.अमृत.एक.कलशो धृति.ज्योत्स्ना.निशाकार: ॥६।२९।१११॥

jJAna.amRta.eka.kalaza:_dhRti.jyotsnA.nizAkAra: ||6|29|111||

अपवर्ग.पुर.द्वारम् त्वद्.अनुस्मरणम्, प्रभो ।

apavarga.pura.dvAram tvat.anusmaraNam, prabho |

त्वद्.अनुस्मरण.उदार.चिन्तामणि.मता मया ॥६।२९।११२॥

tvat.anusmaraNa.udAra.cintAmaNi.matA mayA ||6|29|112||

सर्वासाम् आपदाम् मूर्ध्नि दत्तम् भूत.पते पदम् ।

sarvAsAm ApadAm mUrdhni dattam bhUta.pate padam |

इत्य्_उक्त्वा सु.प्रसन्नम् तम् भगवन्तम् महेश्वरम् ॥६।२९।११३॥

iti_uktvA su.prasannam tam bhagavantam mahezvaram ||6|29|113||

अवोचम् प्रणतो भूत्वा यद् राम तद्_इदम् शृणु ।

avocam praNata:_bhUtvA yat,_rAma, tat_idam zRNu |

भगवन्न् त्वत्.प्रसादेन पूर्णा* मे सकला* दिश: ॥६।२९।११४॥

bhagavan*_tvat.prasAdena pUrNA: me sakalA* diza: ||6|29|114||

किम्.तु पृच्छामि, देव.ईश, संदेहे तत्र निर्णयम् ।

kim.tu pRcchAmi, deva.Iza, saMdehe tatra nirNayam |

ब्रूहि प्रसन्नया बुद्ध्या त्यक्त.उद्वेगम् अनामयम् ॥६।२९।११५॥

brUhi prasannayA buddhyA tyakta.udvegam anAmayam ||6|29|115||

किम्.तु पृच्छामि, देव.ईश, संदेहे तत्र निर्णयम् ।

kim.tu pRcchAmi, deva.Iza, saMdehe tatra nirNayam |

ब्रूहि प्रसन्नया बुद्ध्या त्यक्त.उद्वेगम् अनामयम् ॥६।२९।११६॥

brUhi prasannayA buddhyA tyakta.udvegam an.Amayam ||6|29|116||

ईश्वर* उवाच ।

Izvara uvAca |

शृणु ब्रह्मविदाम्, श्रेष्ठ, देव.अर्चनम् अनुत्तमम् ।

zRNu brahmavidAm, zreSTha, deva.arcanam anuttamam |

वदामि मुच्यते येन कृतेन सकृद् एव हि ॥६।२९।११७॥

vadAmi mucyate yena kRtena sakRt_eva hi ||6|29|117||

कच्चित्_वेत्सि, महाबाहो, देव: क: स्याद् इति, द्विज ।

kaccit_vetsi, mahAbAho, deva: ka: syAt_iti, dvija |

न देव: पुण्डरीकाक्षो न च देवस् त्रिलोचन: ॥६।२९।११८॥

na deva: puNDarIkAkSa:_na ca deva:_trilocana: ||6|29|118||

न देव: कमल.उद्भतो न देवस् त्रिदश.ईश्वर: ।

na deva: kamala.udbhata:_na deva:_tridaza.Izvara: |

न देव: पवनो न_अर्को न_अनलो न निशाकार: ॥६।२९।११९॥

na deva: pavana:_na_arka:_na_anala:_na nizAkAra: ||6|29|119||

न ब्राह्मणो न_अवनिपो न_अहम् न त्वम् द्विज.उत्तम ।

na brAhmaNa:_na_avanipa:_na_aham na tvam dvija.uttama |

न देवो देह.रूपो हि न देवश् चित्त.रूप.धृक् ॥६।२९।१२०॥

na deva:_deha.rUpa:_hi na deva:_citta.rUpa.dhRk ||6|29|120||

न देव: कमला.रूपी न_अपि देवो भवेन् मति: ।

na deva: kamalA.rUpI na_api deva:_bhavet_mati: |

अकृत्रिमम् अ नाद्यन्तम् देवनम् देव* उच्यते ॥६।२९।१२१॥

a.kRtrimam an.Adyantam devanam deva* ucyate ||6|29|121||

आकार.आदि.परिच्छिन्ने मिते वस्तुनि तत् कुत: ।

AkAra.Adi.paricchinne mite vastuni tat kuta: |

अकृत्रिमम् अनाद्यन्तम् देवनम् चिच्*छिवम् विदु: ॥६।२९।१२२॥

a.kRtrimam an.Adyantam devanam cit*zivam vidu: ||6|29|122||

तद् एव देव.शब्देन कथ्यते तत् प्रपूजयेत् ।

tat_eva deva.zabdena kathyate tat prapUjayet |

तद् एव_अस्ति यत: सर्वम् सत्ता.असत्ता.आत्म.रूप.धृक् ॥६।२९।१२३॥

tat_eva_asti yata: sarvam sattA.asattA.Atma.rUpa.dhRk ||6|29|123||

अज्ञात.शिव.तत्त्वानाम् आकार.आदि.अर्चनम् कृतम् ।

a.jJAta.ziva.tattvAnAm AkAra.Adi.arcanam kRtam |

योजन.अध्वत्य्_अशक्तस्य क्रोश.अध्वा परिकल्प्यते ॥६।२९।१२४॥

yojana.adhvani_a.zaktasya kroza.adhvA pari.kalpyate ||6|29|124||

इयत्ता.आदि.परिच्छिन्नम् रुद्र.आदे: प्राप्यते फलम् ।

iyattA.Adi.paricchinnam rudra.Ade: prApyate pha*la.m *|

अकृत्रिमम् अनाद्यन्तम् फलम् आनन्द* आत्मन: ॥६।२९।१२५॥

akRtrimam anAdyantam pha*la.m *Ananda* Atmana: ||6|29|125||

अकृत्रिम.फलम् त्यक्त्वा य: कृत्रिम.फलम् व्रजेत् ।

akRtrima.pha*la.m *tyaktvA ya: kRtrima.pha*la.m *vrajet |

त्यक्त्वा स* मन्दरा.वनम् कारञ्जम् याति काननम् ॥६।२९।१२६॥

tyaktvA sa* mandarA.vanam kAraJjam yAti kAnanam ||6|29|126||

बोध: साम्यम् शम* इति पुष्पाण्य्_अग्राणि तत्र च ।

bodha: sAmyam zama* iti puSpANi_agrANi tatra ca |

शिवम् चिन्मात्रम् अमलम् पूज्यम् पूज्य.विदो विदु: ॥६।२९।१२७॥

zivam cit.mAtram a.ma*la.m *pUjyam pUjya.vida:_vidu: ||6|29|127||

शम.बोध.आदिभि: पुष्पैर् देव* आत्मा यद् अर्च्यते ।

zama.bodha.Adibhi: puSpai:_deva* AtmA yat_arcyate |

तत् तु देव.अर्चनम् विद्धि न_आकार.अर्चनम् अर्चनम् ॥६।२९।१२८॥

tat tu deva.arcanam viddhi na_AkAra.arcanam arcanam ||6|29|128||

आत्म.संवित्ति.रूपम् तु त्यक्त्वा देव.अर्चनम् जना: ।

Atma.saMvitti.rUpam tu tyaktvA deva.arcanam janA: |

कृत्रिम.अर्चासु ये सक्ताश् चिरम् क्लेशम् भजन्ति ते ॥६।२९।१२९॥

kRtrima.arcAsu ye saktA:_ciram klezam bhajanti te ||6|29|129||

ज्ञात.ज्ञेया* हि ये सन्तो बाल.क्रीड.उपमम् च ते ।

jJAta.jJeyA* hi ye santa:_bAla.krIDa.upamam ca te |

आत्म.ध्यानाद् ऋते, ब्रह्मन्, कुर्वन्तो देव.पूजनम् ॥६।२९।१३०॥

Atma.dhyAnAt_Rte, brahman, kurvanta:_deva.pUjanam ||6|29|130||

आत्मा_एव देवो भगवन् शिव: परम.कारणम् ।

AtmA_eva deva:_bhagavan ziva: parama.kAraNam |

ज्ञान.अर्चनेन_अविरतम् पूजनीय: स* सर्वदा ॥६।२९।१३१॥

jJAna.arcanena_aviratam pUjanIya: sa* sarvadA ||6|29|131||

त्वम् एतcx चेतन.आकाशम् आत्मानम् जीवम् अव्ययम् ।

tvam etat cetana.AkAzam AtmAnam jIvam avyayam |

स्वभावम् विद्धि न त्व्_अन्य: पूज्य: पूज.आत्म.पूजनम् ॥६।२९।१३२॥

svabhAvam viddhi na tu_anya: pUjya: pUja.Atma.pUjanam ||6|29|132||

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

चेतन.आकाश.मात्र.आत्म यथा जगद् इदम्, प्रभो ।

cetana.AkAza.mAtra.Atma yathA jagat_idam, prabho |

यथा तच्_चेतनस्य_एव जीव.आदित्वम् तद्_उच्यताम् ॥६।२९।१३३॥

yathA tat_cetanasya_eva jIva.Aditvam tat_ucyatAm ||6|29|133||

ईश्वर* उवाच ।

Izvara uvAca |

चिद्व्योम_एव किल_अस्ति_इह परावर.विवर्जितम् ।

cit.vyoma_eva kila_asti_iha parAvara.vivarjitam |

सर्वत्र_असम्भवच् चेत्यम् यत् कल्पान्ते ऽवशिष्यते ॥६।२९।१३४॥

sarvatra_a.sambhavat_cetyam yat kalpAnte_avaziSyate ||6|29|134||

यद्.यत् स्वयम् प्रकचति तस्य स्व.कचनस्य तु ।

yat.yat svayam prakacati tasya sva.kacanasya tu |

स्वयम् यत् स्पन्दितम् नाम तेन_इदम् जगद् इति_अलम् ॥६।२९।१३५॥

svayam yat spanditam nAma tena_idam jagat_iti_a*la.m *||6|29|135||

इत्य्_एवम् स्वप्न.पुरवज्_जगद्_भाति चिद्.आत्मकम् ।

iti evam svapna.puravat_jagat_bhAti cit.Atmakam |

एवम् चिद्व्योम.मात्र=आत्म जगद्.अच्छम् न भित्तिमत् ॥६।२९।१३६॥

evam cit.vyoma.mAtra=Atma jagat.accham na bhittimat ||6|29|136||

अत्यन्त.असम्भवाच् चेत्यम् दृश्यम् चिद्व्योम.मात्रकम् ।

atyanta.a.sambhavAt_cetyam dRzyam cit.vyoma.mAtrakam |

चित्त्वात् कचति सर्ग.आदौ यत् तज्.जगद् इति स्मृतम् ॥६।२९।१३७॥

cittvAt kacati sarga.Adau yat tat.jagat_iti smRtam ||6|29|137||

तस्मात् स्वप्न.पराकारम् यद्_इदम् भासते जगत् ।

tasmAt svapna.parAkAram yat_idam bhAsate jagat |

तत्र चिद्व्योम.मात्र=आत्मन्य्_अन्यता नाम का कुत: ॥६।२९।१३८॥

tatra cit.vyoma.mAtra=Atmani_anyatA nAma kA kuta: ||6|29|138||

चिन्मात्रम् एव गिरयश् चिन्मात्रम् जगद्.अम्बरम् ।

cinmAtram eva giraya:_cinmAtram jagat.ambaram |

चिन्मात्रम् आत्मा जीवश् च चिन्मात्रम् भूत.सम्तति: ॥६।२९।१३९॥

cinmAtram AtmA jIva:_ca cinmAtram bhUta.samtati: ||6|29|139||

चिद्व्योम.मात्राद्_इतरत् सर्ग.आदौ सर्व.वेदने ।

cit.vyoma.mAtrAt_itarat sarga.Adau sarva.vedane |

भिन्नस्व्_अग्रे पुरे वा_अपि किम् सम्भवति कथ्यताम् ॥६।२९।१४०॥

bhinnasu_agre pure vA_api kim sambhavati kathyatAm ||6|29|140||

आकाशम् परमाकाशम् ब्रह्माकाशम् जग च्.चिति: ।

AkAzam paramAkAzam brahmAkAzam jagat.citi: |

इति पर्याय.नामानि तत्र पादप.वृक्ष.वत् ॥६।२९।१४१॥

iti paryAya.nAmAni tatra pAdapa.vRkSa.vat ||6|29|141||

एवम् द्वौ स्वप्न.संकल्प.मायाभि: स्वनुभूयते ।

evam dvau svapna.saMkalpa.mAyAbhi: svanubhUyate |

तदा किल चिदाकाशम् एव भाति जगत्तया ॥६।२९।१४२॥

tadA kila cit.AkAzam eva bhAti jagattayA ||6|29|142||

यथा_एतत् संवित्.आकाशम् स्वप्ने भाति जगद्.वपु: ।

yathA_etat saMvit.AkAzam svapne bhAti jagat*vapu: |

तथा_इदम् जाग्रद्.आख्ये ऽपि स्वप्ने भाति तद् एव न: ॥६।२९।१४३॥

tathA_idam jAgrat.Akhye_api svapne bhAti tat_eva na: ||6|29|143||

यथा स्वप्न.पुरे चित् खम् वर्जयित्वा_इतरत् क्व.चित् ।

yathA svapna.pure cit kham varjayitvA_itarat kva.cit |

न किम्चित् सम्भवत्य्_एवम् जाग्रत्य्_एवम् महाचित: ॥६।२९।१४४॥

na kimcit sambhavati_evam jAgrati_evam mahAcita: ||6|29|144||

यतो न सम्भवत्य्_अन्यच् चेत्यम् किम्चित् ततो ऽखिलम् ।

yata:_na sambhavati_anyat_cetyam kimcit tata:_akhi*la.m *|

चित्तम् संचेत्यम् अप्य्_एतद् अचेत्यम् सज्.जगत्=स्थितम् ॥६।२९।१४५॥

cittam saMcetyam api_etat_acetyam sat.jagat=sthitam ||6|29|145||

परम.आकाश.कलनम् त्रि.जगत् स्वयम् उत्थितम् ।

parama.AkAza.kalanam tri.jagat svayam utthitam |

स्वप्नवद् विद्धि चिद्व्योम्नि न त्व्_एतद् द्वैतवत् स्थितम् ॥६।२९।१४६॥

svapnavat_viddhi cit.vyomni na tu_etat dvaita.vat sthitam ||6|29|146||

यथा चिद्व्योम.मात्र.आत्म स्वप्ने घट.पट.आदिकम् ।

yathA cit.vyoma.mAtra.Atma svapne ghaTa.paTa.Adikam |

सर्ग.आदाव्_एव सर्गो ऽयम् तथा चिद्व्योम.मात्रकम् ॥६।२९।१४७॥

sarga.Adau_eva sarga:_ayam tathA cit.vyoma.mAtrakam ||6|29|147||

शुद्ध.संवित्ति.मात्रत्वा dx ऋते_' न्यत् स्वप्न.पत्तने ।

zuddha.saMvitti.mAtratvAt_Rte_anyat svapna.pattane |

यथा न विद्यते किम्चित् तथा_अस्मिन् भुवन.त्रये ॥६।२९।१४८॥

yathA na vidyate kimcit tathA_asmin bhuvana.traye ||6|29|148||

या: काश्चन दृशो ये ये भाव.अभावास् त्रि.काल.गा: ।

yA: kA:cana dRz*a:_*ye ye bhAva.abhAvA:_tri.kAla.gA: |

स=देश.काल.चित्तास् तत् सर्वम् चिद्व्योम.मात्रकम् ॥६।२९।१४९॥

sa=deza.kAla.cittA:_tat sarvam cit.vyoma.mAtrakam ||6|29|149||

स* एष* देव: कथितो य: पर: परमार्थत: ।

sa* eSa* deva: kathita:_ya: para: paramArthata: |

यस् त्वम् सो ऽहम् अशेषम् वा जगद् एव च यो ऽखिल: ॥६।२९।१५०॥

ya:_tvam sa:_aham azeSam vA jagat_eva ca ya:_akhila: ||6|29|150||

सर्वस्य वस्तु.जातस्य जगतो ऽन्यस्य ते मम ।

sarvasya vastu.jAtasya jagata:_anyasya te mama |

देहो हि चेतन.आकाशम् परमात्मा_एव न_इतरत् ॥६।२९।१५१॥

deha:_hi cetana.AkAzam paramAtmA_eva na_itarat ||6|29|151||

संकल्पने स्वप्न.पुरे शरीरम्

saMkalpane svapna.pure zarIram

चिद्व्योम तो ऽन्यत्र यथा_अस्ति किम्चित् ।

cit.vyomata:_anyatra yathA_asti kimcit |

तथा_इह स्वर्गे प्रथम.एक.सर्गाद्

tathA_iha svarge prathama.eka.sargAt_

मुने प्रभृत्य्_अस्ति न रूपम् अन्यत् ॥६।२९।१५२॥

mune prabhRti_asti na rUpam anyat ||6|29|152||




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

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


The complete YVFiles of this masterpiece can be found at

*http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *
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