fm3110 1.oc05-06 AFFECTIVE PSYCHOLOGY .z67
jivadas
fm3110 1.oc05-06 AFFECTIVE PSYCHOLOGY .z67
•
oॐm
•
AFFECTIVE PSYCHOLOGY
.VA. medical diagnosis of mind.
*AS. Physiology of Mind.
vasiShTha said–
3|110|1
वसिष्ठ उवाच ।
vasiSTha* uvAca |
परमात्कारणादादौ चिच्छेत्यपदपातिनी । कलनापदमासाद्य कला कलिलतां गता ॥३।११०।१॥
परमात् कारणात् आदौ चित्.चेत्य-पद=पातिनी ।
paramAt kAraNAt Adau cit.cetya-pada=pAtinI |
कलना-पदम् आसाद्य कला कलिलताम् गता ॥३|११०|१॥
kalanA-padam AsAdya kalA kalilatAm gatA ||3|110|1||
.
paramAt kAraNAt Adau x
cit.cetya-pada=pAtinI x
kalanA-padam AsAdya x
kalA kalilatAm gatA - x
.
from the Absolute kAraNa.Cause in the beginning
chit.Consciousness
has fallen
into
a process of conceptualizing itself into the state of
kalanA.Imagining
where all the images get mixed
.
* this is parama.aNu, the Super.Atom,
which BigBangers call the Singularity
where Yang & Yin are one
.
*vlm.1 VASISHTHA said:--Faultce the subjective Intellect chit_, has derived the power of knowing the objective Intelligebles_chetya:_, from the supreme cause in the beginning; it went on to multiply and diversify the objects of its intelligence, and thus fell from the knowledge of the one intelligent Universal_Ega:_, to the delusion of the particular_non egos ad infinitum . (The knowledge of the subjective universal soul being lost, the mind is left to be bewildered in the objective particulars to no end).
*sv. In the beginning, there arose a division in the supreme being or infinite consciousness, and the infinite apparently became both the observer and the observed.
#kal - #kalila -mfn.- mixed with_ziz.xix,98; full of, covered with_MBh.&c.; impenetrable, impervious • -n.- a large heap, thicket, confusion_Bhag.&c.
02
असत्स्वेव विमोहेषु रामैवंप्रायवृत्तिषु । घनेषु तुच्छतामेत्य चिराय परिमूर्च्छति ॥३।११०।२॥
असत्सु_एव विमोहेषु राम_एवम्.प्राय-वृत्तिषु ।
asatsu_eva vimoheSu rAma_evam.prAya-vRttiSu |
घनेषु तुच्छताम् एत्य चिराय परिमूर्च्छति ॥३|११०|२॥
ghaneSu tucchatAm etya cirAya parimUrcchati ||3|110|2||
.
asatsu_eva vimoheSu x
rAma_evam.prAya-vRttiSu |
ghaneSu tucchatAm etya x
cirAya parimUrcchati - x
.
even in delusive unrealities
a-satsu eva vimoheSu -
_rAma
suchlike-vRttiSu
x
ghaneSu -
gone to triviality
tucchatAm etya
for a long time
cirAya
it solidifies
parimUrcchati
*vlm.2. Thus Ráma, the faculties of the mind, being deluded by the unrealities of particulars, they continue to attribute specialities and differences to the general ones to their utter error. (Multiplication and differentiation of objects, mislead the mind from the universal unity of the only one).
*sv.2 When this observer sought to grasp or comprehend the observed, there arose a mixture (of the reality and the apparent appearance) or a confusion. On account of this confusion, in the infinite consciousness there arises the concept of finiteness.
* even in delusive unrealities a-satsu eva vimoheSu -_rAma suchlike-vRttiSu x ghaneSu - gone to triviality tucchatAm etya for a long time cirAya it solidifies parimUrcchati
x
03
असदेव मनोवृत्तिर्म्लाना विस्तारयत्यलम् । दुःखं दोषसहस्रेण वेतालानिव बालिका ॥३।११०।०३॥
असत् एव मनःवृत्तिः_म्लाना विस्तारयति_अलम् ।
asat eva mana:vRtti:_mlAnA vistArayati_alam |
दुःखम् दोष-सहस्रेण वेतालान्_इव बालिका ॥३|११०|०३॥
du:kham doSa-sahasreNa vetAlAn_iva bAlikA ||3|110|03||
.
asat eva mana:vRtti: x
mlAnA vistArayati_alam x
du:kham doSa-sahasreNa x
vetAlAn_iva bAlikA - x
.
altho unreal
the Mind's motion
fading
spreads.out misery enough
thru its thousand faults....
as kids see Zombies in the dark.
*vlm. The mental powers are ever busy to multiply the unrealities to infinity ....
*sv.3 The finite mind then generates countless ideas within itself which weaken and veil it leading to sorrow — which the mind greatly magnifies.
x
x
01 02 03
04
सदेव हि महादुःखमसत्तां नयति क्षणात् । निष्कलङ्का मनोवृत्तिरन्धकारमिवार्करुक् ॥३।११०।४॥
सदेव हि महा-दुःखम् अ-सत्ताम् नयति क्षणात् ।
sadeva hi mahA-du:kham a-sattAm nayati kSaNAt |
निष्कलङ्का मनःवृत्तिः अन्धकारम् इव_अर्क.रुक् ॥३|११०|४॥
niSkalaGkA mana:vRtti: andhakAram iva_arka.ruk ||3|110|4||
.
for
what ever seems real
is great sorrow
which quickly leads to the state of unreality
.
the faultless motion of Mind is a sunbeam in a dark well
.
* wordplay – sat eva, sa.deva:, sa.deve, sadA_iva
sadeva hi x
mahA-du:kham a-sattAm nayati kSaNAt |
niSkalaGkA mana:vRtti: x
andhakAram iva_arka.ruk |
*vlm. But the reality soon disperses the troublesome unrealities, and the unsullied understanding drives off the errors of imagination, as the sun-shine dispels the darkness.
05
नयत्यभ्याशतां दूरं दूरमभ्याशतां नयेत् । मनो वल्गति भूतेषु बालो बालखगेष्विव ॥३।११०।०५॥
नयति_अभ्याशताम् दूरम् दूरम् अभ्याशताम् नयेत् ।
nayati_abhyAzatAm dUram dUram abhyAzatAm nayet |
मनः वल्गति भूतेषु बालः बाल-खगेषु_इव ॥३|११०|०५॥
mana: valgati bhUteSu bAla: bAla-khageSu_iva ||3|110|05||
.
nayati_abhyAzatAm dUram x
dUram abhyAzatAm nayet |
mana: valgati bhUteSu x
bAla: bAla-khageSu_iva - x
.
it leads to distant prospects
&
brings prospects to distance
:
Mind
plays with us Beings as children play with chicks
.
*vlm.5. The mind brings distant objects near it, and throws the nearer ones at a distance; it trots and flutters in living beings, as boys leap and jump in bushes after little birds.
*sv. ... even as little children play with fledglings and tease them.
06
अभयं भयमज्ञस्य चेतसो वासनावतः । दूरतो मुग्धपान्थस्य स्थाणुर्याति पिशाचताम् ॥३।११०।६॥
अभयम् भयम् अज्ञस्य चेतसः वासनावतः ।
abhayam bhayam ajJasya cetasa: vAsanAvata: |
दूरतः_मुग्ध-पान्थस्य स्थाणुः याति पिशाचताम् ॥३|११०|६॥
dUrata:_mugdha-pAnthasya sthANu: yAti pizAcatAm ||3|110|6||
.
abhayam bhayam ajJasya x
cetasa: vAsanAvata: x
dUrata:_mugdha-pAnthasya x
sthANu: yAti pizAcatAm - x
.
the fearless becomes fearful for the ignorant -
Affective awareness comes from vAsanA.Memes
as,
from a distance,
for one who has lost his way,
a post be.comes a pishAcha.Monster.
abhayam bhayam ajJasya
cetasa: vAsanA.vata: - for the consciousness afffected with a vAsanA.Meme =
dUrato mugdha-pAnthasya – for a dazed traveler from afar =
sthANu: yAti pizAcatAm - a post becomes a *pishAcha.
*vlm. The wistful mind is fearful, where there is nothing to fear ... [?]
*sv.6 The impure mind sees a ghost where there is just a post.
x
x
04 05 06
07
शत्रुत्वं शङ्कते मित्रे कलङ्कमलिनं मनः । मदाविष्टमतिर्जन्तुर्भ्रमत् पश्यति भूतलम् ॥३।११०।७॥
शत्रुत्वम् शङ्कते मित्रे कलङ्क-मलिनम् मनः ।
zatrutvam zaGkate mitre kalaGka-malinam mana: |
मदाविष्ट-मतिः जन्तुः_भ्रमत् पश्यति भूतलम् ॥३|११०|७॥
madAviSTa-mati: jantu:_bhramat pazyati bhUtalam ||3|110|7||
.
when the Mind becomes corrupt
it takes a friend for an enemy
just as a drunkard's feet
misunderstand the ground they walk upon
.
zatru.tvam zaGkat.e mitra.e = kalaGka.malina.m manas.Manas.Mind + madAviSTa.mati.: jantu.: = bhramat. pazyat.i bhUtala.m
.
vlm
08
पर्याकुले हि मनसि शशिनो जायतेऽशनिः । अमृतं विसभावेन भुक्तं याति विषक्रियाम् ॥३।११०।८॥
पर्याकुले हि मनसि शशिनः जायते_अशनिः ।
paryAkule hi manasi zazina: jAyate_azani: |
अमृतम् विस-भावेन भुक्तम् याति विष-क्रियाम् ॥३|११०|८॥
amRtam visa-bhAvena bhuktam yAti viSa-kriyAm ||3|110|8||
.
paryAkule hi manasi = zazina: jAyate_azani: + amRtam visa-bhAvena = bhuktam yAti viSa-kriyAm
.
for in disordered Mind
lightning comes from the Moon
immortal nectar
felt-to.be poison
taken
does poison's work.
*vlm. [reading <zani>] The distracted mind, sees the fiery Saturn in the cooling moon; ....
*sv.8 A distressed mind turns food into poison and causes disease and death.
09
सुरपत्तननिर्माणमसत्सदिव पश्यति । वासनावलितं चेतः स्वप्नवज्जाग्रदेव हि ॥३।११०।९॥
सुर-पत्तन-निर्माणम् असत् सत्_इव पश्यति ।
sura-pattana-nirmANam asat sat_iva pazyati |
वासना-वलितम् चेतः स्वप्नवत् जाग्रत् एव हि ॥३|११०|९॥
vAsanA-valitam ceta: svapnavat jAgrat eva hi ||3|110|9||
.
sura-pattana-nirmANam x
asat sat_iva pazyati x
vAsanA-valitam ceta: x
svapnavat jAgrat eva hi =
.
when Mind builds a Brightling village
the unreal is seen as.if real.
So
the Awareness is affected with its vAsanA.Memes
as.if in dream
tho
waking.
*vlm.9. The building of an aerial castle however untrue, is taken for truth for the time being; and the mind dwelling on hopes, is a dreamer in its waking state.
*sv.9 9-11 The impure mind (laden with the tendencies) is the cause for delusions (manias and phobias).
x
x
07 08 09
10
मोहैककारणं जन्तोर्मनसो वासनोल्बणा । उत्खातव्या प्रयत्नेन मूलोच्छेदेन सैव च ॥३।११०।१०॥
मोह.एक-कारणम् जन्तोः_मनसः वासना_उल्बणा ।
moha.eka-kAraNam janto:_manasa: vAsanA_ulbaNA |
उत्खातव्या प्रयत्नेन मूल.उच्छेदेन सा_एव च ॥३|११०|१०॥
utkhAtavyA prayatnena mUla.ucchedena sA_eva ca ||3|110|10||
.
moha-eka-kAraNam janto: - it is the one delusive cause for people =
manasa: - of Mind = vAsanA-ulbaNA =
utkhAtavyA prayatnena mUla.ucchedena sA_eva ca – x.
by uprooting it with effort and so severing its roots ....
*vlm.p.10 The disease of desire is the delusion of the mind. Therefore it is to be rooted out from the mind at once and with all diligence.
11
वासनावागुराकृष्टो मनो हरिणको नृणाम् । परां विवशतामेति संसारवनगुल्मके ॥३।११०।११॥
वासना-वागुरा-कृष्टः_मनः_हरिणकः_नृणाम् ।
vAsanA-vAgurA-kRSTa:_mana:_hariNaka:_nRNAm |
पराम् विवशताम् एति संसार-वन-गुल्मके ॥३|११०|११॥
parAm vivazatAm eti saMsAra-vana-gulmake ||3|110|11||
.
vAsanA-vAgurA-kRSTa: x
mana:_hariNaka:_nRNAm x
parAm vivazatAm eti x
saMsAra-vana-gulmake - x
.
*jd.11 - vAsanA-vAgura.AkRSTa: -
caught in a vAsanA.Track snare =
manas-hariNaka: - Mind is a fawn =
:
the best of Humans gets.to a state of powerlessness
in some thicket of saMsAra-Forest.
*vlm.11. The minds of men being entangled in the net of avarice like poor stags, are rendered as helpless as these beasts of prey, in the forest of the world.
12
येन छिन्ना विचारेण जीवस्य ज्ञेयवासना । निरभ्रस्येव सूर्यस्य तस्यालोको विराजते ॥३।११०।१२॥
येन छिन्ना विचारेण जीवस्य ज्ञेय-वासना ।
yena chinnA vicAreNa jIvasya jJeya-vAsanA |
निरभ्रस्य_इव सूर्यस्य तस्य_आलोकः विराजते ॥३|११०|१२॥
nirabhrasya_iva sUryasya tasya_Aloka: virAjate ||3|110|12||
.
the means
—thru the Analytic Enquiry of the Living.jIva—
by which the knowable vAsanA.Imprint is severed
:
from a cloudless Sun the light of That projects its radiance
.
yena chinnA vicAreNa = jIvasya jJeya-vAsanA + nirabhrasya_iva sUryasya =as.if of a cloudless sun = tasya_Aloka: - its light = virAjate
.
*vlm.12. He who has removed by his reasoning, the vain anxieties of his mind, has displayed the light of his soul, like that of the unclouded sun to sight.
x
x
10 11 12
13
अतस्त्वं मन एवेदम् नरं विद्धि न देहकम् । जडो देहो मनश्चात्र न जडं नाजडं विदुः ॥३।११०।१३॥
अतः त्वम् मन* एव_इदम् नरम् विद्धि न देहकम् ।
ata: tvam mana* eva_idam naram viddhi na dehakam |
जडः देहः मनः च_अत्र न जडम् न_अजडम् विदुः ॥३|११०|१३॥
jaDa: deha: mana: ca_atra na jaDam na_ajaDam vidu: ||3|110|13||
.
hence
you should know Mind to be Human, not embodied
:
here, the body is material—the Mind's neither material nor is it immaterial
.
ata: tvam mana* eva_idam naram viddhi na dehakam + jaDa: deha: mana: ca_atra = na jaDam na_ajaDam vidu:
.
*sv.13 What is man but the mind? The body is inert and insentient. One cannot say that the mind is inert, tho one cannot say that it is sentient either.
*vlm.13. Know therefore that it is mind that makes the mans and not his body that is called as such: the body is dull matter, but the mind is neither a material nor immaterial substance.
14
यत्कृतं मनसा तात तत्कृतं विद्धि राघव । यत्त्यक्तं मनसा तावत्तत्त्यक्तं विद्धि चानघ ॥३।११०।१४॥
यत् कृतम् मनसा तात तत्.कृतम् विद्धि राघव ।
yat kRtam manasA tAta tat.kRtam viddhi rAghava |
यत् त्यक्तम् मनसा तावत् तत्-त्यक्तम् विद्धि च_अनघ ॥३|११०|१४॥
yat tyaktam manasA tAvat tat-tyaktam viddhi ca_anagha ||3|110|14||
.
yat kRtam manasA tAta x
tat.kRtam viddhi rAghava x
yat tyaktam manasA tAvat x
tat-tyaktam viddhi ca_anagha - x
.
what is done by the Mind, lad, know That to be a karmic act, rAghava
.
what's forsaken by the Mind likewise know That likewise, dear boy
.
*vlm. Whatever is done with the mind or voluntarily by any man, know Ráma, that act to be actually done by him; (since an involuntary action is indifferent by itself); and whatsoever is shunned by it, know that to be kept out.
15
मनोमात्रं जगत् कृत्स्नं मनः पर्यन्तमण्डलम् । मनो व्योम मनो भुमिर्मनो वायुर्मनो महान् ॥३।११०।१५॥
मनःमात्रम् जगत् कृत्स्नम् मनः पर्यन्त-मण्डलम् ।
mana:mAtram jagat kRtsnam mana: paryanta-maNDalam |
मनः व्योम मनः भुमिः मनः वायुः मनः महान् ॥३|११०|१५॥
mana: vyoma mana: bhumi: mana: vAyu: mana: mahAn ||3|110|15||
.
the world's a measure of the Mind
Mind is the whole horizon
Mind is vyoma, the spacious sky
Mind is the earth
Mind is the vastness of the air
.
mana:mAtram jagat kRtsnam = mana: paryanta-maNDalam + mana: vyoma mana: bhumi: = mana: vAyu: mana: mahAn
.
*vlm.15 The mind alone makes the whole world to the utmost end of the spheres. The mind is the emptiness and the air and earth in its greatness.
x
x
13 14 15
16
मनो यदि पदार्थे तु तद्भावेन न योजयेत् । ततः सूर्योदयेऽप्येते न प्रकाशाः कदाचन ॥३।११०।१६॥
मनः यदि पदार्थे तु तत्.भावेन न योजयेत् ।
mana: yadi padArthe tu tat.bhAvena na yojayet |
ततः सूर्य.उदये_अपि_एते न प्रकाशाः कदाचन ॥३|११०|१६॥
tata: sUrya.udaye_api_ete na prakAzA: kadAcana ||3|110|16||
.
mana: yadi padArthe tu x
tat.bhAvena na yojayet x
tata: sUrya.udaye_api_ete x
na prakAzA: kadAcana - x
.
if manas.Mind with regard to something
does not connect with that bhAva.Impression
then even in the sunrise
it does not see any light at-all.
*vlm.16. If the mind do not join a thing with its known properties and qualities; then the sun and the luminaries would appear to be without their light.
*vlm.16 If the mind does not join a thing with its known properties and qualities, then the sun, planets and stars would appear to be without their light.
17
मनो मोहमुपादत्ते यस्यासौ मूढ उच्यते । शरीरे मोहमापन्ने न शवो मूढ उच्यते ॥३।११०।१७॥
मनः मोहम् उपादत्ते यस्य_असौ मूढ* उच्यते ।
mana: moham upAdatte yasya_asau mUDha* ucyate |
शरीरे मोहम् आपन्ने न शवः मूढ* उच्यते ॥३|११०|१७॥
zarIre moham Apanne na zava: mUDha* ucyate ||3|110|17||
.
mana: moham upAdatte x
yasya_asau mUDha* ucyate x
zarIre moham Apanne x
na zava: mUDha* ucyate - x
.
Mind
assumes
its delusion
:
in the body it is called a fool, having assumed delusion
.
a corpse is not a fool
...
*vlm. The mind assumes the properties of knowledge and ignorance, from which it is called a knowing or unknowing thing. But these properties are not to be attributed to the body, for a living body is never known to be wise, or a dead carcass an ignorant person.
18
मनः पश्यति भवत्यक्षि शृण्वच्छ्रवणतां गतम् । त्वग्भावं स्पर्शनादेति घ्राणतामेति जिघ्रणात् ॥३।११०।१८॥
मनः पश्यति भवति_अक्षि शृण्वत्-श्रवणताम् गतम् ।
mana: pazyati bhavati_akSi zRNvat-zravaNatAm gatam |
त्वक्-भावम् स्पर्शनात् एति घ्राणताम् एति जिघ्रणात् ॥३|११०|१८॥
tvak-bhAvam sparzanAt eti ghrANatAm eti jighraNAt ||3|110|18||
.
mana: pazyati bhavati_akSi x
zRNvat-zravaNatAm gatam x
tvak-bhAvam sparzanAt eti x
ghrANatAm eti jighraNAt - x
.
Mind sees & knows and becomes
in the Eye
as
listening leads to hearing
touch
becomes feeling that comes from the sense of Touch
.
to the sense of Smell it comes from smelling
...
*vlm.18. The mind becomes the sight in its act of seeing, and it is hearing also when it hears any thing; it is the feeliug of touch in connection with the skin, and it is smelling when connected with the nose.
x
x
16 17 18
19
रसनाद्रसतामेति विचित्रास्तत्र वृत्तिषु । नाटके नटवद्देहे मन एवानुवर्तते ॥३।११०।१९॥
रसनात् रसताम् एति विचित्राः तत्र वृत्तिषु ।
rasanAt rasatAm eti vicitrA: tatra vRttiSu |
नाटके नटवत् देहे मन* एव_अनुवर्तते ॥३|११०|१९॥
nATake naTavat dehe mana* eva_anuvartate ||3|110|19||
.
rasanAt rasatAm eti x
vicitrA: tatra vRttiSu x
nATake naTavat dehe x
mana* eva_anuvartate - x
.
so
from Taste it comes to tastiness of different sorts
.
in an Actor's body acting
Mind performs its play
.
*vlm.19. So it becomes taste being connected with the tongue and palate, and takes many other names besides, according to its other faculties. Thus the mind is the chief actor on the stage of the living animal body.
20
लघु दीर्घं करोत्येव सत्येऽसत्तां प्रयच्छति । कटुतां नयति स्वादु रिपुं नयति मित्रताम् ॥३।११०।२०॥
लघु दीर्घम् करोति_एव सत्ये_अ-सत्ताम् प्रयच्छति ।
laghu dIrgham karoti_eva satye_a-sattAm prayacchati |
कटुताम् नयति स्वादु रिपुम् नयति मित्रताम् ॥३|११०|२०॥
kaTutAm nayati svAdu ripum nayati mitratAm ||3|110|20||
.
laghu dIrgham karoti_eva x
satye_a-sattAm prayacchati x
kaTutAm nayati svAdu x
ripum nayati mitratAm - x
.
it makes the short
long,
it imputes falsehood
to the true,
the sweet it brings to bitterness,
but
friendship to an enemy
.
*vlm.20. It magnifies the minute and makes the true appear as untrue it sweetens the bitter and sours the sweet; and turns a foe to a friend and vice-versa.
21
य एव प्रतिभासोऽस्य चेतसो वृत्तिवर्तिनः । ततस्तदेव प्रत्यक्षं तथात्रानुभवादिह ॥३।११०।२१॥
य* एव प्रतिभासः_अस्य चेतसः वृत्ति-वर्तिनः ।
ya* eva pratibhAsa:_asya cetasa: vRtti-vartina: |
ततः तत् एव प्रत्यक्षम् तथा_अत्र_अनुभवात् इह ॥३|११०|२१॥
tata: tat eva pratyakSam tathA_atra_anubhavAt iha ||3|110|21||
.
ya* eva pratibhAsa:_asya x
cetasa: vRtti-vartina: x
tata: tat eva pratyakSam x
tathA_atra_anubhavAt iha - x
.
whatever the projection be of Affectivity,
ideas ideating from
That
are just that
evidently & so becoming here
.
*AS. Whatever reflects (ya: eva pratibhAsa:_asya ) in this mind following its own trends (cetasa: vRttivartina:) subsequently, it becomes reality (pratyakSam) (as if) by experience here! .
*vlm.21. In whatever manner the mind represents itself in its various aspects, the same becomes evident to us both in our perceptions and conceptions of them.
.VA. appearance is only proceeding of the mind’s thought, that only is manifest here which is experienced by mind.
*AS. In other words, mind can convince itself of reality of things which are only vaguely experienced.
*vlm. Every body takes things in the same light, as his mind represents them unto him.
x
x
19 20 21
22
प्रतिभासवशादेव स्वप्नाकुलितचेतसः । हरिश्चन्द्रस्य सम्पन्ना रात्रिर्द्वादशवार्षिकी ॥३।११०।२२॥
प्रतिभास-वशात् एव स्वप्न.आकुलित-चेतसः ।
pratibhAsa-vazAt eva svapna.Akulita-cetasa: |
हरिश्चन्द्रस्य सम्पन्ना रात्रिः द्वादश-वार्षिकी ॥३|११०|२२॥
harizcandrasya sampannA rAtri: dvAdaza-vArSikI ||3|110|22||
.
pratibhAsa-vazAt eva x
svapna.Akulita-cetasa: x
harizcandrasya sampannA x
rAtri: dvAdaza-vArSikI =
.
***vlm
by force of such a projection
overwhelmed by dream
the Awareness of hariz.candra
experienced a night
that was twelve years long
.
* TNG-knowers may recall Picard's Dream-experience of an entire lifetime,
which might have been written by our own Philosopher-Poet.
23
चित्तानुभाववशतो मुहूर्तत्वे गतं युगम् । इन्द्रद्युम्नस्य वैरिञ्च्यपुराभ्यन्तरवर्तिनः ॥३।११०।२३॥
चित्त_अनुभाव-वशतः_मुहूर्तत्वे गतम् युगम् ।
citta_anubhAva-vazata:_muhUrtatve gatam yugam |
इन्द्र-द्युम्नस्य वैरिञ्च्य.पुर.अभ्यन्तर-वर्तिनः ॥३|११०|२३॥
indra-dyumnasya vairiJcya.pura.abhyantara-vartina: ||3|110|23||
.
citta_anubhAva-vazata: x
muhUrtatve gatam yugam x
indra-dyumnasya x
vairiJcya.pura.abhyantara-vartina: =
.
thru the force of Affective Experience
an hour became an Age
for indradyumna when he dwelt deep within Creator.City
.
***vlm
*AS.
He is said to have lived in a city named viriJcya-pura only for a muhUrta
(about 48 min. - 30 of them make 24 hours!) but in reality it was a whole yuga!
This was due to his mental experience.
*sv. Mind decides what is heaven and what is hell.
24
मनोज्ञया मनोवृत्त्या सुखतां याति रौरवम् । प्रातः प्राप्तव्यराजस्य सुबुद्धस्यैव बन्धनम् ॥३।११०।२४॥
मनःज्ञया मनःवृत्त्या सुखताम् याति रौरवम् ।
mana:jJayA mana:vRttyA sukhatAm yAti rauravam |
प्रातः प्राप्त-व्यराजस्य सु.बुद्धस्य_इव बन्धनम् ॥३|११०|२४॥
prAta: prApta-vyarAjasya su.buddhasya_iva bandhanam ||3|110|24||
.
mana:jJayA mana:vRttyA x
sukhatAm yAti rauravam x
prAta: prApta-vyarAjasya x
su.buddhasya_iva bandhanam =
.
as Mind knows,
as Mind changes,
what's Terrible becomes likeable
at.break.of.day
prAptavya-rAjasya to.be.got a rAja.king
su.buddhasya_iva bandhanam as
like the bond.
*VA. by mind’s wish and fancy, happiness becomes hell (and hell happiness), and mind decides, if tomorrow a prisoner will get kingdom or more bondage. AS. It is the rauravam that turns into sukhatA - happiness. This does not work both ways since only rauravam has a chance to be in nom. case here, and thus the subject to the verb yAti. • The analogy is that of the binding of a prisoner who is hoping to become the King in the morning. • Also, in the first line, is saying: The imagination of a person with a happy mind (manojJaya) turns even hell into happiness.
*vlm.24. The presentation of a fair prospect before the imagination, turns the present pain to pleasure; as a man bound in chains forgets his painful state, in the hopes of his release or installation on the next morning.
*sv.23-24 Mind decides what is heaven and what is hell.
#Ap - #prAp - #prAptavya‑ mfn. - to be reached or attained or gained or procured ; to be met with or found, hitopadeza.
x
x
22 23 24
25
जिते मनसि सर्वैव विजिता चेन्द्रियावलिः । शीर्यते च यथा तन्तौ दग्धे मौक्तिकमालिका ॥३।११०।२५॥
जिते मनसि सर्वा_एव विजिता च_इन्द्रिय.अवलिः ।
jite manasi sarvA_eva vijitA ca_indriya.avali: |
शीर्यते च यथा तन्तौ दग्धे मौक्तिक-मालिका ॥३|११०|२५॥
zIryate ca yathA tantau dagdhe mauktika-mAlikA ||3|110|25||
.
jite manasi sarvA_eva x
vijitA ca_indriya.avali: x
zIryate ca yathA tantau x
dagdhe mauktika-mAlikA =
.
when Mind is conquered
so is everything
and the sensory chain
is weakened
&
diminishes thus in the body
:
when the thread breaks Ur pearls are lost
.
.VA. second line and if the tread is broken, string of pearls is scattered.
*AS. With mind won over, the whole army of organs is defeated, just as a string of pearls is scattered if the thread holding them is burnt off (dagdhe).
*vlm. ... as the loosened thread of a string of pearls, scatters the precious grains at random over the ground.
26
सर्वत्र स्थितया स्वच्छरूपया निर्विकारया । समया सूक्ष्मया नित्यं चिच्छक्त्या साक्षिभूतया ॥३।११०।२६॥
सर्वत्र स्थितया स्वच्छ-रूपया निर्विकारया ।
sarvatra sthitayA svaccha-rUpayA nirvikArayA |
समया सूक्ष्मया नित्यम् चित्_शक्त्या साक्षि-भूतया ॥३|११०|२६॥
samayA sUkSmayA nityam cit_zaktyA sAkSi-bhUtayA ||3|110|26||
.
sarvatra sthitayA x
svaccha-rUpayA x
nirvikArayA |
samayA sUkSmayA nityam x
cit_zaktyA sAkSi-bhUtayA =
.
everywhere situate as pure form
the transformationless subtly.the.Same eternal Power of Consciousness
is a Witness
...
*vlm.26. The mind that preserves its clear sightedness, and its equanimity and unalterableness in all places, and under all conditions; retains its even temper and nice discernment at all times, under the testimony of its conciousness, and approbation of its good conscience.
*sv.26 What is more mysterious, Rama, than that the mind is able to veil the omnipresent, pure, eternal and infinite consciousness making you confuse it with this inert physical body?
27
सर्वभावानुगतया न चेत्यार्थविभिन्नया । रामात्मसत्तया मूकमपि देहसमं जडम् ॥३।११०।२७॥
सर्व.भाव.अनुगतया न चेत्य.अर्थ-विभिन्नया ।
sarva.bhAva.anugatayA na cetya.artha-vibhinnayA |
राम,_आत्म-सत्तया मूकम् अपि देह-समम् जडम् ॥३|११०|२७॥
rAma,_Atma-sattayA mUkam api deha-samam jaDam ||3|110|27||
.
sarva.bhAva.anugatayA na cetya.artha-vibhinnayA |
rAma,_Atma-sattayA x
mUkam api x
deha-samam jaDam =
.
...
by coming to enter every state of being
with no conceivable thing apart from the real state of the rAma.self
altho it's as mute as a dead Body
.
*vlm.27. With your mind acquainted with the states of all things, but undisturbed by the fluctuations of the objects that come under your cognizance, you must retain, O Rámá! your self-possession at all times, and remain like a dumb and dull body, (without being moved by any thing).
x
x
25 26 27
28
मनोऽन्तश्चलति व्यर्थम् मननैषणमुह्यया । बहिर्गिरिसरिद्व्योमसमुद्रपुरलीलया ॥३।११०।२८॥
मनः_अन्तः चलति व्यर्थम् मनन_एषण-मुह्यया ।
mana:_anta: calati vyartham manana_eSaNa-muhyayA |
बहिर्-गिरि-सरित्.व्योम-समुद्र-पुर-लीलया ॥३|११०|२८॥
bahir-giri-sarit*vyoma-samudra-pura-lIlayA ||3|110|28||
.
manas anta: calati - Mind moves within =
vyartham - aimlessly =
manana-eSaNa-muhyayA - with wishful mental delusion =
bahir-giri-sarit*vyoma-samudra-pura-lIlayA –
with external mountains & rivers & seas & cities at play
*vlm.28. The mind is restless cf its own nature, vith all its vain thoughts and desires within itself; but the man is carried abroad as by its current; over hills and deserts and across rivers and seas, to far and remote cities and countries (in search of gain).
*sv.28-33 The mind itself appears as wind in the moving element, lustre in the lustrous, solidity in earth and void in the space.
29
जाग्रच्चाभिमतं वस्तु नयत्यमृतमृष्टताम् । अनीहितं च विषतां नयत्यमृतमप्यलम् ॥३।११०।२९॥
जाग्रत् च_अभिमतम् वस्तु नयति_अमृत-मृष्टताम् ।
jAgrat ca_abhimatam vastu nayati_amRta-mRSTatAm |
अन्-ईहितम् च विषताम् नयति_अमृतम् अपि_अलम् ॥३|११०|२९॥
an-Ihitam ca viSatAm nayati_amRtam api_alam ||3|110|29||
.
jAgrat ca_abhimatam vastu x
nayati_amRta-mRSTatAm x
an-Ihitam ca viSatAm x
nayati_amRtam api_alam =
.
&
waking is considered real
nayati
amRta-mRSTatAm =
an-Ihitam ca viSatAm - and undesired poisonousness =
nayati amRtam apy alam =
*vlm.29. The waking mind deems the objects of its desire, to be as sweet as honey, and whatever it does not like, to be as bitter as gall; altho they may be sweet to taste; (i. e. the blindness of sensuous minds in their choice of evil for good, and slighting of good as evil).
*sv.28-33 The mind itself appears as wind in the moving element, lustre in the lustrous, solidity in earth and void in the space.
30
अमृष्टसर्वभावानामलमात्मचमत्कृतिम् । मनः स्वाभिमताकारं रूपं सृजति वस्तुषु ॥३।११०।३०॥
अमृष्ट-सर्व.भावानाम् अलम् आत्म-चमत्कृतिम् ।
amRSTa-sarva.bhAvAnAm alam Atma-camatkRtim |
मनः स्व.अभिमत.आकारम् रूपम् सृजति वस्तुषु ॥३|११०|३०॥
mana: sva.abhimata.AkAram rUpam sRjati vastuSu ||3|110|30||
.
amRSTa-sarva.bhAvAnAm x
alam Atma-camatkRtim x
mana: sva.abhimata.AkAram x
rUpam sRjati vastuSu =
.
however amazingly unclean
detached from every Feeling
such a self-surprise
when
Mind makes its own Mindedness
then
Form emerges as Substantiality
.
*VA. full
of all imaginations, it (mind) makes wonders, mind takes the appearance of
self-wished form, being the nature of objects. AS. For those who have not understood the true nature of
things (amRSTa-sarvabhAvAnAm), the mind produces forms (rUpam sRjati)
according to its own desires (sva.abhimata.AkAram)
with a lot of magic (alam
Atma-camatkRtim).
x
x
28 29 30
31
स्पन्देषु वायुतामेति प्रकाशेषु प्रकाशताम् । द्रवेषु द्रवतामेति चिच्छक्तिस्फुरितं मनः ॥३।११०।३१॥
स्पन्देषु वायुताम् एति प्रकाशेषु प्रकाशताम् ।
spandeSu vAyutAm eti prakAzeSu prakAzatAm |
द्रवेषु द्रवताम् एति चित्.शक्ति-स्फुरितम् मनः ॥३|११०|३१॥
draveSu dravatAm eti cit.zakti-sphuritam mana: ||3|110|31||
.
spandeSu vAyutAm eti x
prakAzeSu prakAzatAm x
draveSu dravatAm eti x
cit.zakti-sphuritam mana: =
.
in its vibrations going to Wind.ness
in its illuminations to Illuminacy
in its flowings to fluidity
Mind
manfests Consciousness.Power
.
*sv.28-33 The mind itself appears as wind in the moving element, lustre in the lustrous, solidity in earth and void in the space.
*vlm.31. The mind is a pulsation of the power of the Divine Intellect, that ventilates in the breeze and glares in luminous bodies, melts in the liquids and hardens in solid substances.
32
पृथ्व्यां कठिनतामेति शून्यतां शून्यदृष्टिषु । सर्वत्रेच्छास्थितिं याति चिच्छक्तिस्फुरितं मनः ॥३।११०।३२॥
पृथ्व्याम् कठिनताम् एति शून्यताम् शून्य-दृष्टिषु ।
pRthvyAm kaThinatAm eti zUnyatAm zUnya-dRSTiSu |
सर्वत्र_इच्छा.स्थितिम् याति चित्.शक्ति-स्फुरितम् मनः ॥३|११०|३२॥
sarvatra_icchA.sthitim yAti cit.zakti-sphuritam mana: ||3|110|32||
.
pRthvi.yAm kaThina.tAm
eti - it goes.to =
zUnyatAm - emptiness =
zUnya-dRSTiSu sarvatra - in empty-objects everywhere =
yAti icchA-sthitim - comes to the Wish-State =
cit-zakti-- Consciousness-Power =-
sphurita.
manas.Manas.Mind
.
*vlm.32. It vanishes in vacuity and extends in the space; it dwells in everything at its pleasure, and flies from everywhere at its will.
*sv.28-33 The mind itself appears as wind in the moving element, lustre in the lustrous, solidity in earth and void in the space.
33
शुक्लं कृष्णीकरोत्येव कृष्णं नयति शुक्लताम् । विनैव देशकालाभ्यां शक्तिं पश्यास्य चेतसः ॥३।११०।३३॥
शुक्लम् कृष्णी.करोति_एव कृष्णम् नयति शुक्लताम् ।
zuklam kRSNI.karoti_eva kRSNam nayati zuklatAm |
विना_एव देश-कालाभ्याम् शक्तिम् पश्य_अस्य चेतसः ॥३|११०|३३॥
vinA_eva deza-kAlAbhyAm zaktim pazya_asya cetasa: ||3|110|33||
.
zukla.m kRSNI.karoti.makes.black = eva.indeed/only/so =
kRSNa.m nayat.i zukla.tAm + vinA. eva.indeed/only/so = deza.kAlA.bhyAm -
zakti.m pazya. asya. cetas.a:
.
since it blackens the white
bringing black to whiteness irrespective of place & time
see its Power of Affectivity
.
*vlm.33. It whitens the black and blackens the white, and is confined to no place or time but extends throngh all.
x
x
31 32 33
34
मनस्यन्यत्र संसक्ते चर्वितस्यापि जिह्वया । भोजनस्यापि मृष्टस्य न स्वादोऽस्यानुभूयते ॥३।११०।३४॥
मनसि_अन्यत्र संसक्ते चर्वितस्य_अपि जिह्वया ।
manasi_anyatra saMsakte carvitasya_api jihvayA |
भोजनस्य_अपि मृष्टस्य न स्वादः_अस्य_अनुभूयते ॥३|११०|३४॥
bhojanasya_api mRSTasya na svAda:_asya_anubhUyate ||3|110|34||
.
manasi anyatra saMsakte -
carvitasya api jihvayA -
bhojanasya api mRSTasya -
na svAda:_asya anubhUyate -
*vlm.34. The mind being absent or settled elsewhere, we do not taste the sweet, which we suck or swallow or grind under the teeth or lick with the tongue.
*sv.34 If 'the mind is elsewhere' the taste of food that is being eaten is not really experienced.
35
यच्चित्तदृष्टं तद्दृष्टम् न दृष्टम् तत् अलोकितम् । अन्ध.कारे यथा रूपम् इन्द्रियम् निर्मितम् तथा ॥३५॥
यत् चित्त.दृष्टम् तत् दृष्टम् न दृष्टम् तत् अलोकितम् ।
yat citta.dRSTam tat dRSTam na dRSTam tat alokitam |
अन्ध.कारे यथा रूपम् इन्द्रियम् निर्मितम् तथा ॥३|११०|३५॥
andha.kAre yathA rUpam indriyam nirmitam tathA ||3|110|35||
.
yat citta-dRSTam - whatever is an Affective Percept =
tat dRSTam na dRSTam - that Percept is no Percept =
tat alokitam - that is unseen =
???
KG. yat citta / TPD yaccid.
KG and TPD both have <tadRSTaM>.
*TPD. is missing a syllable: yacciddRSTaMtadRSTaMnadRSTaMtadalokitam ||3|110|
andha.kAre yathA rUpam indriyam nirmitam tathA - x.
यत् चित्त-दृष्टम्
what is see/known by affective Mind, तद्_दृष्टम् that is known.
न दृष्टम् तत्.अलोकितम् Not see/known is that unperceived/unseen अन्ध.कारे यथा रूपम् as form in the darkness इन्द्रियम् निर्मितम् तथा so sensation is constructed. -35-
.VA. second line as in darkness so form created by senses - what would it mean? form is created by senses as if in darkness? AS. As one can imagine forms even without external light, likewise it has built the sense organs.
*vlm.35. What is seen by the mind, is seen with the eyes, and what is unseen by it, is never seen by the visual organs; as things lying in the dark are not perceptible to the sight.
*sv.35 If 'the mind is elsewhere' one does not see what is right in front of oneself.
36
इन्द्रियेण मनो देहि मनसेन्द्रियमुन्मनः । इन्द्रियाणि प्रसूतानि मनसो नेन्द्रियान्मनः ॥३।११०।३६॥
इन्द्रियेण मनः देहि मनसा_इन्द्रियम् उन्मनः ।
indriyeNa mana: dehi manasA_indriyam unmana: |
इन्द्रियाणि प्रसूतानि मनसः न_इन्द्रियान्_मनः ॥३|११०|३६॥
indriyANi prasUtAni manasa: na_indriyAn_mana: ||3|110|36||
.
indriyeNa mana: dehi x
manasA_indriyam unmana: x
indriyANi prasUtAni x
manasa: na_indriyAn_mana: - x
.
by its sense.faculty
manas.Mind embodies mental sensation
being excited
.
the sense.faculty is born of Mind
not Mind of the sense.faculty
.
(*jd. the world is projected
from the internal Heart.Center
thru the sense.faculty's organs externally.)
*sv.36 The senses are born of the mind, but not the other way round.
*vlm.36. The mind is embodied in the organic body, accompanied by the sensible organs; but it is the mind that actuates the senses and receives the sensations; the senses are the products of the mind, but the mind is not a production of sensations.
.VA. mind wishing in mind for sensation, becomes body with (corresponding) indriya indriyas are born of mind, not mind of indriyas. AS. dehi is a neut. adjective for the mind - one having a body. The mind acquires a body due to the organs, and the organs are excited by the mind.
*jd. but prasUta refers to indriya, and is implied with Mind. ???
#sU - #prasU - #prasUta- प्रसूत -p.p.- - Begotten, engendered • तच्च भीष्मप्रसूतं (दुःखं) मे तं जहीश्वर mb.5.178.5. Brought forth, born, produced. prasUtam तम् - A flower.- Any productive source. - (In SAGkhya) The primordial essence or matter. —,ap -
मन् #man - #unmanas - excited or disturbed in mind, perplexed pAN. 5-2, 80 ragh. KSS. Vikr • longing or wishing for, eagerly desirous bhartR. ziz +
x
x
34 35 36
37
अत्यन्तभिन्नयोरैक्यं येषां चित्तशरीरयोः । ज्ञातज्ञेया महात्मानो मनस्यास्ते सु.पण्डिताः ॥३।११०।३७॥
अत्यन्त-भिन्नयोः ऐक्यम् येषाम् चित्त-शरीरयोः ।
atyanta-bhinnayo: aikyam yeSAm citta-zarIrayo: |
ज्ञात-ज्ञेया* महात्मानः मनस्य_आस्ते सु.पण्डिताः ॥३|११०|३७॥
jJAta-jJeyA* mahAtmAna: manasya_Aste su.paNDitA: ||3|110|37||
.
atyanta-bhinnayo: aikyam x
yeSAm citta-zarIrayo: x
jJAta-jJeyA* mahAtmAna: x
manasya_Aste su.paNDitA: =
.
it's a oneness of infinite divisions
of which Affective bodies
those Great.Souls who've known what's to.be.known about Mind
are the real paNDitas
.
*vlm.37. Those great souls (philosophers), who have investigated into the manner of the connection between the two quite different substances of the body and mind, and those learned men who show us their mutual relations (the psychologists), are truly worthy of our veneration.
38
कुसुमोल्लासिधम्मिला हेलाचलितलोचनाः । काष्ठकुड्योपमाङ्गेषु लग्नाप्यमनसोऽङ्गना ॥३।११०।३८॥
कुसुम.उल्लासि-धम्मिला* हेला-चलित-लोचनाः ।
kusuma.ullAsi-dhammilA* helA-calita-locanA: |
काष्ठ-कुड्य.उपम.अङ्गेषु लग्ना_अपि_अ-मनसः_अङ्गना ॥३|११०|३८॥
kASTha-kuDya.upama.aGgeSu lagnA_api_a-manasa:_aGganA ||3|110|38||
.
kusuma.ullAsi-dhammilA* x
helA-calita-locanA: x
kASTha-kuDya.upama.aGgeSu x
lagnA_api_a-manasa:_aGganA =
.
their braids are a crown of blossoms
their eyes shift in their play
:
their bodies are like wooden walls
when such a Girl is embraced Mindlessly
.
*sv. Even if the body is embraced by a woman: to him it is like a piece of wood coming into contact with the body.
*vlm. A handsome woman decked with flowers in the braids of her hair, and looking loosely with her amorous glances, is like a log of wood, in contact with the body of one, whose mind is absent from himself.
39
मनस्यन्यत्र संसक्ते वीतरागेण कानने । क्रव्यादचर्वितोऽङ्कस्थः स्वकरोऽपि न लक्षितः ॥३।११०।३९॥
मनसि_अन्यत्र संसक्ते वीतरागेण कानने ।
manasi_anyatra saMsakte vItarAgeNa kAnane |
क्रव्यात् अचर्वितः_अङ्क.स्थः स्व.करः_अपि न लक्षितः ॥३|११०|३९॥
kravyAt acarvita:_aGka.stha: sva.kara:_api na lakSita: ||3|110|39||
.
manasi anyatra saMsakte
when Mind is attached anywhere
vItarAgeNa kAnane – without passion in the forest
kravyAd acarvita:_aGkastha: -
sva.kara:_api na lakSita: -
*vlm.39. The dispassionate Yogi that sits reclined in his abstract meditation in the forest, has no sense of his hands being bitten off a voracious beast from his body; owing to the absence of his mind.
*sv.39 Even if his arms are cut off, he does not experience it.
x
x
37 38 39
40
सुखीकर्तुं सुदुःखानि दुःखीकर्तुं सुखानि च । सुखेनैवाशु युज्यन्ते मनसोऽतिशया मुनेः ॥३।११०।४०॥
सुखी.कर्तुम् सु.दुःखानि दुःखी.कर्तुम् सुखानि च ।
sukhI.kartum su.du:khAni du:khI.kartum sukhAni ca |
सुखेन_एव_आशु युज्यन्ते मनसः_अतिशया* मुनेः ॥३|११०|४०॥
sukhena_eva_Azu yujyante manasa:_atizayA* mune: ||3|110|40||
.
sukhI.kartum su.du:khAni to make pleasant great pains and make painful great pleasures
du:khI-kartum sukhAni ca -
sukhena eva Azu yujyante -
manasa: 'tizayA: mune: -
*vlm.40. The mind of the sage, which is practised in mental abstraction, may with ease be inclined to convert his pleasures to pain, and his pains to pleasure.
.VA. mind of muni easily and quickly makes great sorrows into happiness and happiness into sorrow why would he turn happiness into sorrow? :o)) AS. He does not! The first line is saying: The feelings of mind can turn great sadness into happiness and vice versa. The second line is adding: But the strong feelings of a Muni are promptly joined with happiness.
*sv.40 He is able to convert all sorrow into bliss.
41
मनस्यन्यत्र संसक्ते कथ्यमानापि यत्नतः । लता परशुकृत्तेव कथा विच्छिद्यते बत ॥३।११०।४१॥
मनसि_अन्यत्र संसक्ते कथ्यमाना_अपि यत्नतः ।
manasi_anyatra saMsakte kathyamAnA_api yatnata: |
लता परशु-कृत्ता_इव कथा विच्छिद्यते बत ॥३|११०|४१॥
latA parazu-kRttA_iva kathA vicchidyate bata ||3|110|41||
.
manasi anyatra saMsakte – when Mind is involved elsewhere =
kathyamAnA api – even telling a story =
yatna-tas latA - thru effort a vine =
parazu-kRttA iva - as.if chopped by an axe =
kathA vicchidyate bata - just how is it splintered? = =
*vlm.41. The mind employed in some other thought and inattentive to the present discourse, finds it as a detached piece of wood dissevered by an axe.
*sv.41 If the mind is elsewhere, even if you hear an interesting story, you do not hear anything at all.
42
मनस्यद्रितटारूढे गृहस्थेनापि जन्तुना । शुभ्राभ्रकन्दरभ्रान्तिदुःखं समनुभूयते ॥३।११०।४२॥
मनसि_अद्रि-तटा-रूढे गृहस्थेन_अपि जन्तुना ।
manasi_adri-taTA-rUDhe gRhasthena_api jantunA |
शुभ्र.अभ्र-कन्दर-भ्रान्ति-दुःखम् सम्.अनुभूयते ॥३|११०|४२॥
zubhra.abhra-kandara-bhrAnti-du:kham sam.anubhUyate ||3|110|42||
.
manasi - in manas.Mind =
adri-taTa.ArUDhe - when standing on a mountain-slope =
gRha-sthena api jantunA - by someone seated in his own house =
zubhra.abhra-kandara-bhrAnti-du:kham -
radiant.cloud-cavern-illusion-sorrow = ???
samanubhUyate sam.anubhUyate - is experienced.
*vlm.42. A man sitting at home, and thinking of his standing on the precipice of a mountain, or falling into the hollow cave below, shudders at the idea of his imminent danger: so also one is startled at the prospect of a dreary desert even in his dream, and is bewildered to imagine the vast deep under the clouds. (See Hume on the Association of Ideas).
*sv.42-44 Just as an actor is able to portray in himself the character of different personalities.
x
x
40 41 42
43
मनस्युल्लसिते स्वप्ने हृद्येव पुर-पर्वताः । आकाश इव विस्तीर्णे दृश्यन्ते निर्मिताः क्षमाः ॥३।११०।४३॥
मनसि_उल्लसिते स्वप्ने हृदि_एव पुर-पर्वताः ।
manasi_ullasite svapne hRdi_eva pura-parvatA: |
आकाश* इव विस्तीर्णे दृश्यन्ते निर्मिताः क्षमाः ॥३|११०|४३॥
AkAza* iva vistIrNe dRzyante nirmitA: kSamA: ||3|110|43||
.
manasi ullasite svapne – when Mind is at play in Dream =
hRdi eva there in the Heart
pura-parvatA: - mountain cities =
AkAze iva vistIrNe – when as.if scattered in the Space.sky =
dRzyante - are seen
nirmitA: kSamA: .
*vlm.43. The mind feels a delight at the sight of a lovely spot in its dream, and at seeing the hills, cities and houses stretching on the clusters of stars shining in the extended plain of the sky. (Objects which are pleasurable or painful to the sight, give pleasure and pain to the mind, when it is connected with that sense).
*sv.42-44 Just as an actor is able to portray in himself the character of different personalities,
*VA. why AkAza, and not AkAze? ... like in spread out space created appropriate images are seen *AS. It is AkAze! The sandhi with the following vowel "i" changes the "e" to "a". Actually, the sandhi first turns e into ay and there are now two options: AkAzayiva or AkAza iva. The first is natural, the second is a special exception attributed to zAkalya and mentioned in the sUtra: lopa: zAkalyasya 8.3.19
44
मनो विलुलिते स्वप्ने हृद्येवाद्रिपुरावलिम् । तनोति चलिताम्भोधिर्वीचीचयमिवात्मनि ॥३।११०।४४॥
मनः विलुलिते स्वप्ने हृदि_एव_अद्रि-पुरावलिम् ।
mana: vilulite svapne hRdi_eva_adri-purAvalim |
तनोति चलित.अम्भोधिः वीची-चयम् इव_आत्मनि ॥३|११०|४४॥
tanoti calita.ambhodhi: vIcI-cayam iva_Atmani ||3|110|44||
.
mana: vilulite svapne x
hRdi_eva_adri-purAvalim x
tanoti calita.ambhodhi: vIcI-cayam iva_Atmani =
.
Mind
when delighting in dream
there in the Heart
extends a horizon of mountains and cities
like oceans stirring with clustering waves of itself
.
45
अन्तरब्धिजलाद्यद्वत्तरङ्गापीडवीचयः । देहान्तर्मनसस्तद्वत्स्वप्नाद्रिपुरराजयः ॥३।११०।४५॥
अन्तर्-अब्धि.जलात् यत्.वत् तरङ्ग.आपीड-वीचयः ।
antar-abdhi.jalAt yat.vat taraGga.ApIDa-vIcaya: |
देह_अन्तर्-मनसः तत्.वत् स्वप्न.अद्रि-पुर-राजयः ॥३|११०|४५॥
deha_antar-manasa: tat.vat svapna.adri-pura-rAjaya: ||3|110|45||
.
antar-abdhi.jalAt_yat.vat taraGga.ApIDa-vIcaya: |
deha_antar-manasa: tat.vat x
svapna_adri-pura-rAjaya: =
.
just as
from within ocean-waters the current clouds into streaming waves
so
the body from within the Mind is Thatwise the procession
of dreams of cities and mountain.ranges
.
*vlm.45. As the waters of the sea display themselves in huge surges, billows and waves, so the mind which is in the body, displays itself in the various sights exhibited in our dreams.
x
x
43 44 45
46
अङ्कुरस्य यथा पत्रलतापुष्पफलश्रियः । मनसोऽस्य तथा जाग्रत्स्वप्नविभ्रमभूमयः ॥३।११०।४६॥
अङ्कुरस्य यथा पत्र-लता-पुष्प-फल-श्रियः ।
aGkurasya yathA patra-latA-puSpa-phala-zriya: |
मनसः_अस्य तथा जाग्रत्-स्वप्न-विभ्रम-भूमयः ॥३|११०|४६॥
manasa:_asya tathA jAgrat-svapna-vibhrama-bhUmaya: ||3|110|46||
.
aGkurasya yathA patra-latA-puSpa-phala-zriya: x
manasa:_asya tathA jAgrat-svapna-vibhrama-bhUmaya: =
.
as
from the sprout comes.forth
a wealth of leaves & branches & flowers & fruit
so
from the Mind of this one there.are
thus
waking.dream-delusion=fields
.
*vwv.627 As there are the riches of leaves, creepers, flowers and fruits of a sprout. so there are the fields (or attitudes) of waking, dreaming, and wandering of this mind.
*vlm.46. As the leaves and branches, flowers and fruits are the products of the shooting seed; so every thing that is seen in our waking dreams, is the creations of our minds.
47
व्यतिरिक्ता यथा हेम्नः न हेम-वनिता तथा । जाग्रत्-स्वप्न-क्रिया-लक्ष्मीः व्यतिरिक्ता न चेतसः ॥४७॥
व्यतिरिक्ता यथा हेम्नः न हेम-वनिता तथा ।
vyatiriktA yathA hemna: na hema-vanitA tathA |
जाग्रत्-स्वप्न-क्रिया-लक्ष्मीः व्यतिरिक्ता न चेतसः ॥३|११०|४७॥
jAgrat-svapna-kriyA-lakSmI: vyatiriktA na cetasa: ||3|110|47||
.
vyatiriktA yathA hemna: x
na hema-vanitA tathA x
jAgrat-svapna-kriyA-lakSmI: x
vyatiriktA na cetasa: =
.
distinct from gold a golden "Girl" is not
!
thus
Waking-Dream--Action---Wealth are not distinct
from chetas, the Affective Consciousness
.
*vwv. As (the statue of) a woman made of gold is not distinct from gold, so, the splendor of the activities in waking and dream is not distinct from the mind.
*vlm.47. As a golden image is no other than the very gold, so the creatures of our living dreams, are not otherwise than the creations of our fanciful mind.
*sv.45-49 the mind is able to create different states of consciousness like waking and dreaming.
x
48
धाराकणोर्मिफेनश्रीर्यथा संलक्ष्यतेऽम्भसः । तथा विचित्रविभवा नानातेयं हि चेतसः ॥३।११०।४८॥
धारा-कण.ऊर्मि-फेन-श्रीः यथा संलक्ष्यते_अम्भसः ।
dhArA-kaNa.Urmi-phena-zrI: yathA saMlakSyate_ambhasa: |
तथा विचित्र-विभवा नानाता_इयम् हि चेतसः ॥३|११०|४८॥
tathA vicitra-vibhavA nAnAtA_iyam hi cetasa: ||3|110|48||
.
dhArA-kaNa- Urmi-phena-zrI: =
yathA saMlakSyate 'mbhasa: =
tathA vicitra-vibhavA =
nAnAtA iyam hi cetasa: - then there is variety of Affect.
vwv.261 As the majesty of water is seen in (the form of) a stream, spray, wave, or foam, so indeed is this manifoldness of the mind having various (pr wonderful) powers.
*vlm.48. As a drop or shower of rain, and a foam, or froth of the wave, are but different forms of water; so the varieties (manatá), of sensible objects are but formations of the same mind. (Lit, formations or transformations of the mind).
*sv.45-49 the mind is able to create different states of consciousness like waking and dreaming.
x
x
46 47 48
49
स्वचित्तवृत्तिरेवेह जाग्रद्स्वप्नदृशोदितम् । रसावेशादुपादत्ते शैलूष इव भूमिकाम् ॥३।११०।४९॥
स्व.चित्त-वृत्तिः एव_इह जाग्रत्-स्वप्न-दृशा_उदितम् ।
sva.citta-vRtti: eva_iha jAgrat-svapna-dRzA_uditam |
रसावेशात्_उपादत्ते शैलूष* इव भूमिकाम् ॥३|११०|४९॥
rasAvezAt_upAdatte zailUSa* iva bhUmikAm ||3|110|49||
.
what is only your own self.Affecting idea
is
here
thru the waking-dream=Seer arisen
just as thru entering the Feeling
it is assumed by an Actor* onstage
.
*jd. an actor studies his part, feels the role,
assumes the character as his own,
and projects it from the stage
.
* #zailUSa: #zailuSI - an actor, public dancer, tumbler • the leader of a band, one who beats time (= #tAladhAraka) • a rogue • the word is found first in the list of victims at the #puruSamedha ('human sacrifice') in the *yajurveda. sAyana says it is a man who lives on the prostitution of his wife.
*vlm.49. These are but the thoughts of our minds, that are seen in our waking dreams; like the various garbs which an actor puts on him, to represent different characters in a play.
50
चण्डालत्वं हि लवणे प्रतिभासवशाद्यथा । तथेदं जगदाभोगि मनोमननमात्रकम् ॥३।११०।५०॥
चण्डालत्वम् हि लवणे प्रतिभास-वशात्_यथा ।
caNDAlatvam hi lavaNe pratibhAsa-vazAt_yathA |
तथा इदम् जगत्_आभोगि मनःमनन-मात्रकम् ॥३|११०|५०॥
tathA idam jagat_Abhogi mana:manana-mAtrakam ||3|110|50||
.
caNDAlatvam hi lavaNe x
pratibhAsa-vazAt_yathA x
tathA idam jagat_Abhogi x
mana:manana-mAtrakam - x
.
the Darkie existence shown in lavaNa.Saltyman
comes thru the power of projection
for the world is within the worldling as the measured mentation of Mind
.
*vlm.50. As the king lavaNa believed himself·to be a chandáia for some time, so do we believe ourselves to be so and so, by the thoughts of our minds.
51
यद्यत्संवेद्यते किंचित्तेन तेनाशु भूयते । मनो मनननिर्माणमथेच्छसि तथा कुरु ॥३।११०।५१॥
यत्.यत् संवेद्यते किम्चित् तेन तेन_आशु भूयते ।
yat.yat saMvedyate kimcit tena tena_Azu bhUyate |
मनः मनन-निर्माणम् अथ_इच्छसि तथा कुरु ॥३|११०|५१॥
mana: manana-nirmANam atha_icchasi tathA kuru ||3|110|51||
.
yat.yat saMvedyate kimcit x
tena tena_Azu bhUyate x
mana: manana-nirmANam x
atha_icchasi tathA kuru - x
.
whatever is conceived as anything
by thatever means it happens
:
Mind is a mental construct
so as U wish U do
.
*sv.51 The mind experiences what it itself constructs, the mind is nothing but what has been put together by thought; knowing this, do as you please.
*vlm.51. Whatever we think ourselves to be in our consciousness, the same soon comes to pass upon us; therefore mould the thoughts of your mind in any way you like. (i.e. As one thinks himself to be, so will he find himself to become in his own conceit.)
x
x
49 50 51
52
नाना पुरसरिच्छैलरूपतामेत्य देहिनाम् । तनोत्यन्तःस्थमेवेदं जाग्रत्स्वप्नमयं मनः ॥३।११०।५२॥
नाना पुर-सरित्.शैल-रूपताम् एत्य देहिनाम् ।
nAnA pura-sarit.zaila-rUpatAm etya dehinAm |
तनोति_अन्तःस्थम् एव_इदम् जाग्रत्-स्वप्न-मयम् मनः ॥३|११०|५२॥
tanoti_anta:stham eva_idam jAgrat-svapna-mayam mana: ||3|110|52||
.
nAnA pura-sarit.zaila-rUpatAm etya dehinAm =
tanoti_anta:stham eva_idam =
jAgrat-svapna-mayam mana: =
.
transformed to cities, streams, & mountains
for the Embodied
Mind
extends entirely within this world of waking-dream
.
*vlm.52. The embodied being beholds many cities and towns, hills and rivers before him; all which are but visions of waking dreams, and stretched out by the inward mind.
53
सुरत्वाद्दैत्यतामेत्य नागत्वान्नगताम् अपि । प्रतिभासवशाच्चित्तमापन्नं लवणो यथा ॥३।११०।५३॥
सुरत्वात् दैत्यताम् एत्य नागत्वान्_नगताम् अपि ।
suratvAt daityatAm etya nAgatvAn_nagatAm api |
प्रतिभास-वशात्_चित्तम् आपन्नम् लवणः यथा ॥३|११०|५३॥
pratibhAsa-vazAt_cittam Apannam lavaNa: yathA ||3|110|53||
.
suratvAt daityatAm etya =
nAgatvAn_nagatAm api x
pratibhAsa-vazAt_cittam =
Apannam lavaNa: yathA =
.
it has gone
from the Brightling to the Demonic state
or
from an elephant to a mountain
from a snake to a tree
by projective force
like lavaNa.Saltyman's troubled chitta.Affection
.
.VA. nAgatvAn-nagatAm-api - something resembling a snake becomes a snake? AS. nAga is elephant or snake. naga, however is a mountain or a tree (something immobile: na gacchati iti naga:).
*vlm.53. One sees a demon in a deity, and a snake where there is no snake; it is the idea that fosters the thought, as the king *lavaNa fostered the thoughts of his ideal forms.
54
नरत्वादेति नारीत्वं पितृत्वात् पुत्रतां गतः । यथा क्षिप्रं प्रति नरः स्वसंकल्पात्तथा मनः ॥३।११०।५४॥
नरत्वात् एति नारीत्वम् पितृत्वात् पुत्रताम् गतः ।
naratvAt eti nArItvam pitRtvAt putratAm gata: |
यथा क्षिप्रम् प्रति नरः स्व.संकल्पात् तथा मनः ॥३|११०|५४॥
yathA kSipram prati nara: sva.saMkalpAt tathA mana: ||3|110|54||
.
naratvAt eti nArItvam x
pitRtvAt putratAm gata: x
yathA kSipram prati nara: x
sva.saMkalpAt tathA mana: =
.
***vlm
from manhood into womanhood
it goes
from fatherhood to sonship
as quickly as a Human Mind conceives its self-conceit
.
x
x
52 53 54
55
संकल्पतः प्रम्रियते संकल्पाज्जायते पुनः । मनश्चिरंतनाभ्यस्ताज्जीवतामेत्यनाकृतिः ॥३।११०।५५॥
संकल्पतः प्रम्रियते संकल्पात् जायते पुनः ।
saMkalpata: pramriyate saMkalpAt jAyate puna: |
मनः चिरंतन.अभ्यस्तात् जीवताम् एति_अन्.आकृतिः ॥३|११०|५५॥
mana: ciraMtana.abhyastAt jIvatAm eti_an.AkRti: ||3|110|55||
.
saMkalpata: pramriyate saMkalpAt jAyate puna: x
mana: ciraMtana.abhyastAt jIvatAm eti_an.AkRti: - x
.
thru its saMkalpa.Conception it is brought to death
thru its Conception it is born again
:
bodiless Mind, through constant Practice, comes to the state of Life
.
#mR - #pramR - Caus. P. #pramarayati -मारयति, to put to death S3Br. •-•> MW gives only this citation. • #pramriyate - is brought to die, <saMkalpata: pramriyate saMkalpAt jAyate puna: | mana: ciraMtana.abhyastAt jIvatAm eti_an.AkRtiH> y3110.055.
#ci* - #cira -#ciraMtana, #ciratna - ancient, from ancient times • for a long time, <mana: ciraMtana.abhyastAt jIvatAm eti_an.AkRtiH>, y3110.055.
*vlm.55. It is by its wish that the mind is subject to death, and to be born again in other bodies; and tho it is a formless thing of its nature, yet it is by its constant habit of thinking, that it contracts the notion of its being a living substance (jíva).
*sv.52-55 It is the mind indeed that, on account of persistent thinking, thinks that it is born, that it dies; and tho it has no form, thinks that it is a jiva with a body etc.
56
मनो मननसंमूढमूढवासनमाततम् । संकल्पाद्योनिमायाति सुखदुःखे भयाभये ॥३।११०।५६॥
मनः मनन-संमूढ-मूढ-वासनम् आततम् ।
mana: manana-saMmUDha-mUDha-vAsanam Atatam |
संकल्पात् योनिम् आयाति सुख-दुःखे भय.अभये ॥३|११०|५६॥
saMkalpAt yonim AyAti sukha-du:khe bhaya.abhaye ||3|110|56||
.
manas.Manas.Mind = manana.xx-saMmUDha.xx-mUDha.xx-vAsana.xx-m = Atata.xx-m = saMkalpA.xx-t yoni.xx-m AyAti.xx- = sukha.xx-du:kha.xx-e bhaya.xx-abhaya.xx-e - x
.
Mind
in mental.stupor affecting vAsanA.Imprints
is extended thru Conception
&
comes to a womb
good or bad, scary or not
.
*vlm.56. The mind is busy with its thoughts of long drawn wishes, which cause its repeated births and deaths, and their concommitants of hopes and fears, and pleasure and pain. (The wish is father of thoughts, and these mould our acts and lives).
57
सुखं दुःखं च मनसि तिले तैलमिव स्थितम् । तद्देशकालवशतो घनं वा तनु वा भवेत् ॥३।११०।५७॥
सुखम् दुःखम् च मनसि तिले तैलम् इव स्थितम् ।
sukham du:kham ca manasi tile tailam iva sthitam |
तत् देश-काल-वशतः घनम् वा तनु वा भवेत् ॥३|११०|५७॥
tat deza-kAla-vazata: ghanam vA tanu vA bhavet ||3|110|57||
.
sukham du:kham ca manasi - pleasure and sorrow in the Mind =
tile tailam iva sthitam - is situate like oil in sesame seed =
tad deza-kAla-vazatas - that because of time and place =
ghanam vA tanu vA bhavet - becomes thick or thin.
*vlm.57. Pleasure and pain are situated in the mind like thç oil in the sesamum seed, and these are thickened or thinned like the oil under particular circumstances of life. Prosperity thickens our pleasure, and adversity our pain; and these are thinned by their reverses again.
*sv.57-61 and enjoys or suffers pleasure and pain — all of which are in the mind like oil in a seed.
pleasure and pain are in the Mind
as oil is in the sesame
.
it is because of time and place
that it is known as thick or thin.
x
x
55 56 57
58
तैलं तिलस्य चाक्रान्त्या स्फुटतामेति शाश्वतीम् । चेतसो मननासङ्गाद्घनीभूते सुखासुखे ॥३।११०।५८॥
तैलम् तिलस्य च_आक्रान्त्या स्फुटताम् एति शाश्वतीम् ।
tailam tilasya ca_AkrAntyA sphuTatAm eti zAzvatIm |
चेतसः मनन.असङ्गात् घनी.भूते सुख.असुखे ॥३|११०|५८॥
cetasa: manana.asaGgAt ghanI.bhUte sukha.asukhe ||3|110|58||
.
tailam tilasya cAkrAntyA - by squeezing oil from sesame =
sphuTatAm eti zAzvatIm - the future is expressed =
cetasa: manana.asaGgAt – through mental detachment from Affect =
ghanI.bhUte sukha.a.sukhe – thickening to be good space and not so good...
*VA. as oil from sesamum is squeezed and thickened by press, from mind, because of association with thoughts, thoughts thicken in happiness or unhappiness??? *AS. As oil from sesame finally becomes apparent (sphuTatAm eti) only after strong grinding (AkrAntyA), likewise with thinking process, the happiness and unhappiness are extracted (distilled) from the mind.
*vlm.58. As it is the greater or lighter pressure of the oil-mill, that thickens or thins the oil, so it is the deeper or lighter attention of the mind, that aggravates or lightens its sense of pleasure or pain. (Loss or gain unfelt, is nothing lost or gained. The pleasure or pain of which we are ignorant, is no pleasure or pain).
*sv.57-61 and enjoys or suffers pleasure and pain — all of which are in the mind like oil in a seed.
59
देशकालाभिधानेन राम संकल्प एव हि । कथ्यते तद्वशाद्यस्माद्देशकालौ स्थितिं गतौ ॥३।११०।५९॥
देश-काल.अभिधानेन, राम, संकल्प* एव हि ।
deza-kAla.abhidhAnena rAma saMkalpa eva hi |
कथ्यते तत् वशात् यस्मात् देश-कालौ स्थितिम् गतौ ॥३|११०|५९॥
kathyate tat vazAt yasmAt deza-kAlau sthitim gatau ||3|110|59||
.
deza-kAla.abhidhAnena, rAma, saMkalpa* eva hi |
kathyate tat vazAt yasmAt x
deza-kAlau sthitim gatau =
.
because it is defined by place & time,
rAma,
since indeed Conception =
is described
because of that thru which Place & Time become a State.
*vwv.267 rAma! Thought alone is described by the name space or time, because, under the influence of that (thought), space [deza] and time have arrived at existence.
.VA. rama, notion only, by naming time and space, becomes time and space by that power of naming (noting). AS. The AB commentary points out that this verse is elaborating on the previous. Some may think that happiness or unhappiness don't come just from the mind, but are related to the time and place etc. . However, this verse suggests that the reference to time or place is really indicative of a mental formation; indeed they come into existence because of the mind!
*vlm.59. As our wishes are directed by the particular circumstances of time and place, so the measurements of time and place, are made according to the intensity or laxity of our thought. (i.e. The intense application or inattention of the mind, prolongs and shortens the measure of time and place to us).
*sv.57-61 and enjoys or suffers pleasure and pain — all of which are in the mind like oil in a seed.
60
प्रशाम्यत्युल्लसत्येति याति नन्दति वल्गति । मनःशरीरसंकल्पे फलिते न शरीरकम् ॥३।११०।६०॥
प्रशाम्यति_उल्लसति_एति याति नन्दति वल्गति ।
prazAmyati_ullasati_eti yAti nandati valgati |
मनःशरीर-संकल्पे फलिते न शरीरकम् ॥३|११०|६०॥
mana:zarIra-saMkalpe phalite na zarIrakam ||3|110|60||
.
prazAmyat.i = ullasat.i = eti.going/goes.to - yAti.come/go.ing -
nandat.i = valgati.it gallivants = in/when manas.Manas.Mind -zarIra.body/embodiment-saMkalpa.Concept-e - phalite na zarIrakam – fruited not the embodied.
#VA. mind moves, becomes peaceful, happy, joyful and dancing, body does not gets fruits, being just notion of a body. AS. The first line is correct. The second should say: When the conceptualization of a body by the mind has taken place (mana:zarIrasaMkalpe phalite), only then the actions of the first line happen, but they are not the actions of the body.
*vlm.60. It is the mind that is satisfied and delighted at the fulfilment of our wishes, and not the body which is insensible of its enjoyments. (The commentary explains the participation of the enjoyment both by the body and mind, and not by one independently of the other).
*sv.57-61 and enjoys or suffers pleasure and pain — all of which are in the mind like oil in a seed.
x
x
58 59 60
61
नानास्फारसमुल्लासैः स्वसंकल्पोपकल्पितैः । मनो वल्गति देहे ऽस्मिन् साध्वीवान्तःपुराजिरे ॥३।११०।६१॥ नाना-स्फार-समुल्लासैः स्व.संकल्प.उपकल्पितैः ।
nAnA-sphAra-samullAsai: sva.saMkalpa.upakalpitai: |
मनः वल्गति देहे_अस्मिन् साध्वी_इव_अन्तःपुर.अजिरे ॥३|११०|६१॥
mana: valgati dehe_asmin sAdhvI_iva_anta:pura.ajire ||3|110|61||
.
nAnA-sphAra-samullAsai: =
sva.saMkalpa.upakalpitai: =
manas valgati asmin dehe – Manas.Mind springs-up in this body
sAdhvI iva anta:pura.ajire - like a maiden in the harem courtyard.
*vlm.61. The mind is delighted with its imaginary desires within the body, as a secluded woman takes her delight in the seraglio (The pleasure of imagination pleases the inmost soul, when we have no external and bodily pleasure to enjoy).
*sv.57-61 and enjoys or suffers pleasure and pain — all of which are in the mind like oil in a seed.
लस् #las - #ullas - ut.las - #samullAsa: - sporting, dancing, prancing (of a horse) • excessive brilliance, exhilaration •• #samullAsin, #samullasita‑ - shining forth, glittering • beautiful GIt • sportive, sporting +
upakalpita
62
चापले प्रसरस्तस्मादन्तर्येन नदीयते । मनोविलयमादत्ते तस्यालान इव द्विपः ॥३।११०।६२॥
चापले प्रसरः तस्मात् अन्तः येन नदीयते ।
cApale prasara: tasmAt anta: yena nadIyate |
मनःविलयम् आदत्ते तस्य_आलान* इव द्विपः ॥३|११०|६२॥
mana:vilayam Adatte tasya_AlAna* iva dvipa: ||3|110|62||
.
cApale when stirred.up
prasara: tasmAt an emergence from That
antar yena nadIyate within which
mana:vilayam Adatte - gives himself to subsidence of Mind —
tasya AlAna iva dvipa: -
*sv.62 He who does not allow his mind to roam in objects of pleasure is able to master it.
*vlm.62. He who does not give indulgence to levities and fickleness in his heart, is sure to subdue his mind; as one binds an elephant by its chain to the post.
#nadi
nAnArtha.gItA +
63
न स्पन्दते मनो यस्य शस्त्रस्तम्भ इवोत्तमः । सद्वस्तुतोऽसौ पुरुषः शिष्टाः कर्दमकीटकाः ॥३।११०।६३॥
न स्पन्दते मनः यस्य शस्त्र-स्तम्भ* इव_उत्तमः ।
na spandate mana: yasya zastra-stambha* iva_uttama: |
सत्.वस्तु.तः_असौ पुरुषः शिष्टाः कर्दम-कीटकाः ॥३|११०|६३॥
sat*vastu.ta:_asau puruSa: ziSTA: kardama-kITakA: ||3|110|63||
.
Mind does not vibrate for one on top of the impaling-stake
among the really real this is a puruSha.Person
:
the rest are mudworms
.
*jd. zastra is a weapon (the original zAstra would be a weapons manual) and stambha is a pillar or post. I prefer (to those below) my reading of impaling-stake,
which evokes the image of a prisoner of the Khan, who is made to stand naked,
a sharp stake rising between his legs to touch his anus
until his knees give way.
a good time to meditate!
*AS. One whose mind does not waver, like an enemy fixed by a spell (zastrastambha: iva), such a person is a real man (He is the man!!), the rest are like worms in the filth. . The word zastra is interpreted as if it is an astra - a magic spell by the AB commentary and thus used as an analogy. . If you wish to parse it differently, it could be an adjective of the man who is stable like a raised weapon - not affected by anything.
*vlm.63. He whose mind does not wave to and fro like a brandished sword, but remains fixed as a post or pillar to its best intent and object, is the best of men on earth; all others (with fickle minds), are as insects continually moving in the mind.
*sv.63 Even as one who is bound to a pillar does not move, the mind of a noble man does not move from the reality: he alone is a human being, the others are worms.
x
64
यस्याचपलतां यातं मन एकत्र संस्थितम् । अनुत्तमपदेनासौ ध्यानेनानुगतोऽनघ ॥३।११०।६४॥
यस्य_अ-चपलताम् यातम् मन* एकत्र संस्थितम् ।
yasya_a-capalatAm yAtam mana* ekatra saMsthitam |
अनुत्तम-पदेन_असौ ध्यानेन_अनुगतः_अनघ ॥३|११०|६४॥
anuttama-padena_asau dhyAnena_anugata:_anagha ||3|110|64||
.
yasya a-capalatAm yAtam of one who has come to unstirringness
mana ekatra saMsthitam Mind situated onewhere
anuttama-padena
w/ an unsupassed state
asau this.one
w/ dhyAna.Meditation
having followed
anagha - dear boy.
*vlm.64. He whose mind is freed from fickleness, and is sedate in itself, is united with his best object in his meditation of the same. (The unflinching mind, is sure of success).
*sv.64-67 He attains to the supreme being by constant meditation.
65
संयमान्मनसः शान्तिमेति संसारविभ्रमः । मन्दरेऽस्पन्दतां याते यथा क्षीरमहार्णवः ॥३।११०।६५॥
संयमान् मनसः शान्तिम् एति संसार-विभ्रमः ।
saMyamAn manasa: zAntim eti saMsAra-vibhrama: |
मन्दरे_अ-स्पन्दताम् याते यथा क्षीर-महार्णवः ॥३|११०|६५॥
mandare_a-spandatAm yAte yathA kSIra-mahArNava: ||3|110|65||
.
saMyamAt manasa: x
zAntim eti saMsAra-vibhrama: |
mandare_a-spandatAm yAte x
yathA kSIra-mahArNava: =
.
thru saMyama.Concentration of Mind
its saMsAric wandering comes to an end
as when Churnstick Mountain ceases to stir the great Milk.Ocean
.
*vlm.65. Steadiness of the mind is attended with the stillness of worldly commotions, as the suspension of the churning Mandara, was attended with the calmness of the ocean of milk.
#yam - #yama - #saMyama: - concentration of mind (comprising the performance of dhAraNA धारणा, dhyAna ध्यान, and samAdhi समाधि, or the last three stages in योग) Yogas. Sarvad.
66
मानस्यो वृत्तयो या या भोगसंकल्पविभ्रमैः । संसारविषवृक्षस्य ता एवाङ्कुरयोनयः ॥३।११०।६६॥
मानस्यः वृत्तयः या या भोग-संकल्प-विभ्रमैः ।
mAnasya: vRttaya: yA yA bhoga-saMkalpa-vibhramai: |
संसार-विष-वृक्षस्य ता* एव_अङ्कुर-योनयः ॥३|११०|६६॥
saMsAra-viSa-vRkSasya tA* eva_aGkura-yonaya: ||3|110|66||
.
whatever thoughts may stir in Mind
with delusive notions of pleasure
they are the very mother seeds of the poisonous samsAra.Tree
.
mAnasI.ya: vRtti.aya: yA yA bhoga.saMkalpa.vibhramai: + saMsAra.viSa.vRkSasya - tA: eva aGkura.yoni.aya: =
.
*VA/AS. thoughts of the mind wandering in enjoyments and desires, become like sprouts of poisonous tree.
*vlm.66. The thoughts of the mind being embroiled in worldly cares (of gaining the objects of desire and enjoyments), become the sources, of those turbulent passions in the breast, which like poisonous plants fill this baneful world (with their deadly breath).
x
x
64 65 66
67
चित्तं चलत्कुवलयं वलयन्त एते मूढा महाजडजवे मदमोहमन्दाः ।
आवर्तवर्तिनि विलूनविशीर्णचिन्ता चक्रभ्रमे पुरुषदुर्भ्रमराः पतन्ति ॥३।११०।६७॥
चित्तम् चलत्-कुवलयम् वलयन्त* एते
cittam calat-kuvalayam valayanta* ete
मूढा* महा-जड-जवे मद-मोह-मन्दाः ।
mUDhA* mahA-jaDa-jave mada-moha-mandA: |
आवर्त-वर्तिनि विलून-विशीर्ण-चिन्ता
Avarta-vartini vilUna-vizIrNa-cintA
चक्र-भ्रमे पुरुष-दुर्.भ्रमराः पतन्ति ॥३|११०|६७॥
cakra-bhrame puruSa-dur.bhramarA: patanti ||3|110|67||
.
citta.affected/affective.Mind+.xx-m
calat.stirring/moving+ - to Affection moving =
kuvalaya.xx-m - night lotus =
valayan.xx-ta ete.these.ones- mUDhA.xx- hedging.in, these girls
mahA.Great-jaDa.inert/thick/substantial-java.xx-e
mada.xx-moha.delusion-mandA.xx-:
Avarta.xx-varti.xx-ni whirlpool-turning
vilUna.xx-vizIrNa.xx-cintA.xx-
onto a whirling wheel
the bumbling puruSha.Persons fall
cakra.xx-bhrama.delusion +.delusion-e puruSa.person/man.xx-dur-.xx-bhramarA.xx-: patan.xx-ti
.
*vlm.67. Foolish men that are infatuated by their giddiness and ignorance, revolve round the centre of their hearts, as the giddy bees flutter about the lotus-flower of the lake; till at last grown weary in their giddy circles, they fall down in the encompassing
whirlpools, which hurl them in irreparable ruin.
*sv.64-67 He attains to the supreme being by constant meditation.x
x
67
वासनावागुराकृष्टो मनो हरिणको नृणाम् । परां विवशतामेति संसारवनगुल्मके ॥३।११०।११॥
येन छिन्ना विचारेण जीवस्य ज्ञेयवासना । निरभ्रस्येव सूर्यस्य तस्यालोको विराजते ॥३।११०।१२॥
अतस्त्वं मन एवेदम् नरं विद्धि न देहकम् । जडो देहो मनश्चात्र न जडं नाजडं विदुः ॥३।११०।१३॥
यत्कृतं मनसा तात तत्कृतं विद्धि राघव । यत्त्यक्तं मनसा तावत्तत्त्यक्तं विद्धि चानघ ॥३।११०।१४॥
मनोमात्रं जगत् कृत्स्नं मनः पर्यन्तमण्डलम् । मनो व्योम मनो भुमिर्मनो वायुर्मनो महान् ॥३।११०।१५॥
मनो यदि पदार्थे तु तद्भावेन न योजयेत् । ततः सूर्योदयेऽप्येते न प्रकाशाः कदाचन ॥३।११०।१६॥
मनो मोहमुपादत्ते यस्यासौ मूढ उच्यते । शरीरे मोहमापन्ने न शवो मूढ उच्यते ॥३।११०।१७॥
मनः पश्यति भवत्यक्षि शृण्वच्छ्रवणतां गतम् । त्वग्भावं स्पर्शनादेति घ्राणतामेति जिघ्रणात् ॥३।११०।१८॥
रसनाद्रसतामेति विचित्रास्तत्र वृत्तिषु । नाटके नटवद्देहे मन एवानुवर्तते ॥३।११०।१९॥
लघु दीर्घं करोत्येव सत्येऽसत्तां प्रयच्छति । कटुतां नयति स्वादु रिपुं नयति मित्रताम् ॥३।११०।२०॥
य एव प्रतिभासोऽस्य चेतसो वृत्तिवर्तिनः । ततस्तदेव प्रत्यक्षं तथात्रानुभवादिह ॥३।११०।२१॥
प्रतिभासवशादेव स्वप्नाकुलितचेतसः । हरिश्चन्द्रस्य सम्पन्ना रात्रिर्द्वादशवार्षिकी ॥३।११०।२२॥
चित्तानुभाववशतो मुहूर्तत्वे गतं युगम् । इन्द्रद्युम्नस्य वैरिञ्च्यपुराभ्यन्तरवर्तिनः ॥३।११०।२३॥
मनोज्ञया मनोवृत्त्या सुखतां याति रौरवम् । प्रातः प्राप्तव्यराजस्य सुबुद्धस्यैव बन्धनम् ॥३।११०।२४॥
जिते मनसि सर्वैव विजिता चेन्द्रियावलिः । शीर्यते च यथा तन्तौ दग्धे मौक्तिकमालिका ॥३।११०।२५॥
सर्वत्र स्थितया स्वच्छरूपया निर्विकारया । समया सूक्ष्मया नित्यं चिच्छक्त्या साक्षिभूतया ॥३।११०।२६॥
सर्वभावानुगतया न चेत्यार्थविभिन्नया । रामात्मसत्तया मूकमपि देहसमं जडम् ॥३।११०।२७॥
मनोऽन्तश्चलति व्यर्थम् मननैषणमुह्यया । बहिर्गिरिसरिद्व्योमसमुद्रपुरलीलया ॥३।११०।२८॥
जाग्रच्चाभिमतं वस्तु नयत्यमृतमृष्टताम् । अनीहितं च विषतां नयत्यमृतमप्यलम् ॥३।११०।२९॥
अमृष्टसर्वभावानामलमात्मचमत्कृतिम् । मनः स्वाभिमताकारं रूपं सृजति वस्तुषु ॥३।११०।३०॥
स्पन्देषु वायुतामेति प्रकाशेषु प्रकाशताम् । द्रवेषु द्रवतामेति चिच्छक्तिस्फुरितं मनः ॥३।११०।३१॥
पृथ्व्यां कठिनतामेति शून्यतां शून्यदृष्टिषु । सर्वत्रेच्छास्थितिं याति चिच्छक्तिस्फुरितं मनः ॥३।११०।३२॥
शुक्लं कृष्णीकरोत्येव कृष्णं नयति शुक्लताम् । विनैव देशकालाभ्यां शक्तिं पश्यास्य चेतसः ॥३।११०।३३॥
मनस्यन्यत्र संसक्ते चर्वितस्यापि जिह्वया । भोजनस्यापि मृष्टस्य न स्वादोऽस्यानुभूयते ॥३।११०।३४॥
यच्चित्तदृष्टं तद्दृष्टम् न दृष्टम् तत् अलोकितम् । अन्ध.कारे यथा रूपम् इन्द्रियम् निर्मितम् तथा ॥३५॥
इन्द्रियेण मनो देहि मनसेन्द्रियमुन्मनः । इन्द्रियाणि प्रसूतानि मनसो नेन्द्रियान्मनः ॥३।११०।३६॥
अत्यन्तभिन्नयोरैक्यं येषां चित्तशरीरयोः । ज्ञातज्ञेया महात्मानो मनस्यास्ते सु.पण्डिताः ॥३।११०।३७॥
कुसुमोल्लासिधम्मिला हेलाचलितलोचनाः । काष्ठकुड्योपमाङ्गेषु लग्नाप्यमनसोऽङ्गना ॥३।११०।३८॥
मनस्यन्यत्र संसक्ते वीतरागेण कानने । क्रव्यादचर्वितोऽङ्कस्थः स्वकरोऽपि न लक्षितः ॥३।११०।३९॥
•
oॐm
•
DAILY READINGS st 6 October, 2018
fm6064 2.oc06 jIvaTa—The Story's End .z36
fm7160 3.oc05..06 Heavens and Hells .z56
fm3110 1.oc05-06 AFFECTIVE PSYCHOLOGY .z67
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+++
सर्ग ३.११०
वसिष्ठ उवाच ।
vasiSTha* uvAca |
परमात् कारणात् आदौ चित्.चेत्य-पद=पातिनी ।
paramAt kAraNAt Adau cit.cetya-pada=pAtinI |
कलना-पदम् आसाद्य कला कलिलताम् गता ॥३|११०|१॥
kalanA-padam AsAdya kalA kalilatAm gatA ||3|110|1||
असत्सु_एव विमोहेषु राम_एवम्.प्राय-वृत्तिषु ।
asatsu_eva vimoheSu rAma_evam.prAya-vRttiSu |
घनेषु तुच्छताम् एत्य चिराय परिमूर्च्छति ॥३|११०|२॥
ghaneSu tucchatAm etya cirAya parimUrcchati ||3|110|2||
असत् एव मनःवृत्तिः_म्लाना विस्तारयति_अलम् ।
asat eva mana:vRtti:_mlAnA vistArayati_alam |
दुःखम् दोष-सहस्रेण वेतालान्_इव बालिका ॥३|११०|०३॥
du:kham doSa-sahasreNa vetAlAn_iva bAlikA ||3|110|03||
सदेव हि महा-दुःखम् अ-सत्ताम् नयति क्षणात् ।
sadeva hi mahA-du:kham a-sattAm nayati kSaNAt |
निष्कलङ्का मनःवृत्तिः अन्धकारम् इव_अर्क.रुक् ॥३|११०|४॥
niSkalaGkA mana:vRtti: andhakAram iva_arka.ruk ||3|110|4||
नयति_अभ्याशताम् दूरम् दूरम् अभ्याशताम् नयेत् ।
nayati_abhyAzatAm dUram dUram abhyAzatAm nayet |
मनः वल्गति भूतेषु बालः बाल-खगेषु_इव ॥३|११०|०५॥
mana: valgati bhUteSu bAla: bAla-khageSu_iva ||3|110|05||
अभयम् भयम् अज्ञस्य चेतसः वासनावतः ।
abhayam bhayam ajJasya cetasa: vAsanAvata: |
दूरतः_मुग्ध-पान्थस्य स्थाणुः याति पिशाचताम् ॥३|११०|६॥
dUrata:_mugdha-pAnthasya sthANu: yAti pizAcatAm ||3|110|6||
शत्रुत्वम् शङ्कते मित्रे कलङ्क-मलिनम् मनः ।
zatrutvam zaGkate mitre kalaGka-malinam mana: |
मदाविष्ट-मतिः जन्तुः_भ्रमत् पश्यति भूतलम् ॥३|११०|७॥
madAviSTa-mati: jantu:_bhramat pazyati bhUtalam ||3|110|7||
पर्याकुले हि मनसि शशिनः जायते_अशनिः ।
paryAkule hi manasi zazina: jAyate_azani: |
अमृतम् विस-भावेन भुक्तम् याति विष-क्रियाम् ॥३|११०|८॥
amRtam visa-bhAvena bhuktam yAti viSa-kriyAm ||3|110|8||
सुर-पत्तन-निर्माणम् असत् सत्_इव पश्यति ।
sura-pattana-nirmANam asat sat_iva pazyati |
वासना-वलितम् चेतः स्वप्नवत् जाग्रत् एव हि ॥३|११०|९॥
vAsanA-valitam ceta: svapnavat jAgrat eva hi ||3|110|9||
मोह.एक-कारणम् जन्तोः_मनसः वासना_उल्बणा ।
moha.eka-kAraNam janto:_manasa: vAsanA_ulbaNA |
उत्खातव्या प्रयत्नेन मूल.उच्छेदेन सा_एव च ॥३|११०|१०॥
utkhAtavyA prayatnena mUla.ucchedena sA_eva ca ||3|110|10||
वासना-वागुरा-कृष्टः_मनः_हरिणकः_नृणाम् ।
vAsanA-vAgurA-kRSTa:_mana:_hariNaka:_nRNAm |
पराम् विवशताम् एति संसार-वन-गुल्मके ॥३|११०|११॥
parAm vivazatAm eti saMsAra-vana-gulmake ||3|110|11||
येन छिन्ना विचारेण जीवस्य ज्ञेय-वासना ।
yena chinnA vicAreNa jIvasya jJeya-vAsanA |
निरभ्रस्य_इव सूर्यस्य तस्य_आलोकः विराजते ॥३|११०|१२॥
nirabhrasya_iva sUryasya tasya_Aloka: virAjate ||3|110|12||
अतः त्वम् मन* एव_इदम् नरम् विद्धि न देहकम् ।
ata: tvam mana* eva_idam naram viddhi na dehakam |
जडः देहः मनः च_अत्र न जडम् न_अजडम् विदुः ॥३|११०|१३॥
jaDa: deha: mana: ca_atra na jaDam na_ajaDam vidu: ||3|110|13||
यत् कृतम् मनसा तात तत्.कृतम् विद्धि राघव ।
yat kRtam manasA tAta tat.kRtam viddhi rAghava |
यत् त्यक्तम् मनसा तावत् तत्-त्यक्तम् विद्धि च_अनघ ॥३|११०|१४॥
yat tyaktam manasA tAvat tat-tyaktam viddhi ca_anagha ||3|110|14||
मनःमात्रम् जगत् कृत्स्नम् मनः पर्यन्त-मण्डलम् ।
mana:mAtram jagat kRtsnam mana: paryanta-maNDalam |
मनः व्योम मनः भुमिः मनः वायुः मनः महान् ॥३|११०|१५॥
mana: vyoma mana: bhumi: mana: vAyu: mana: mahAn ||3|110|15||
मनः यदि पदार्थे तु तत्.भावेन न योजयेत् ।
mana: yadi padArthe tu tat.bhAvena na yojayet |
ततः सूर्य.उदये_अपि_एते न प्रकाशाः कदाचन ॥३|११०|१६॥
tata: sUrya.udaye_api_ete na prakAzA: kadAcana ||3|110|16||
मनः मोहम् उपादत्ते यस्य_असौ मूढ* उच्यते ।
mana: moham upAdatte yasya_asau mUDha* ucyate |
शरीरे मोहम् आपन्ने न शवः मूढ* उच्यते ॥३|११०|१७॥
zarIre moham Apanne na zava: mUDha* ucyate ||3|110|17||
मनः पश्यति भवति_अक्षि शृण्वत्-श्रवणताम् गतम् ।
mana: pazyati bhavati_akSi zRNvat-zravaNatAm gatam |
त्वक्-भावम् स्पर्शनात् एति घ्राणताम् एति जिघ्रणात् ॥३|११०|१८॥
tvak-bhAvam sparzanAt eti ghrANatAm eti jighraNAt ||3|110|18||
रसनात् रसताम् एति विचित्राः तत्र वृत्तिषु ।
rasanAt rasatAm eti vicitrA: tatra vRttiSu |
नाटके नटवत् देहे मन* एव_अनुवर्तते ॥३|११०|१९॥
nATake naTavat dehe mana* eva_anuvartate ||3|110|19||
लघु दीर्घम् करोति_एव सत्ये_अ-सत्ताम् प्रयच्छति ।
laghu dIrgham karoti_eva satye_a-sattAm prayacchati |
कटुताम् नयति स्वादु रिपुम् नयति मित्रताम् ॥३|११०|२०॥
kaTutAm nayati svAdu ripum nayati mitratAm ||3|110|20||
य* एव प्रतिभासः_अस्य चेतसः वृत्ति-वर्तिनः ।
ya* eva pratibhAsa:_asya cetasa: vRtti-vartina: |
ततः तत् एव प्रत्यक्षम् तथा_अत्र_अनुभवात् इह ॥३|११०|२१॥
tata: tat eva pratyakSam tathA_atra_anubhavAt iha ||3|110|21||
प्रतिभास-वशात् एव स्वप्न.आकुलित-चेतसः ।
pratibhAsa-vazAt eva svapna.Akulita-cetasa: |
हरिश्चन्द्रस्य सम्पन्ना रात्रिः द्वादश-वार्षिकी ॥३|११०|२२॥
harizcandrasya sampannA rAtri: dvAdaza-vArSikI ||3|110|22||
चित्त_अनुभाव-वशतः_मुहूर्तत्वे गतम् युगम् ।
citta_anubhAva-vazata:_muhUrtatve gatam yugam |
इन्द्र-द्युम्नस्य वैरिञ्च्य.पुर.अभ्यन्तर-वर्तिनः ॥३|११०|२३॥
indra-dyumnasya vairiJcya.pura.abhyantara-vartina: ||3|110|23||
मनःज्ञया मनःवृत्त्या सुखताम् याति रौरवम् ।
mana:jJayA mana:vRttyA sukhatAm yAti rauravam |
प्रातः प्राप्त-व्यराजस्य सु.बुद्धस्य_इव बन्धनम् ॥३|११०|२४॥
prAta: prApta-vyarAjasya su.buddhasya_iva bandhanam ||3|110|24||
जिते मनसि सर्वा_एव विजिता च_इन्द्रिय.अवलिः ।
jite manasi sarvA_eva vijitA ca_indriya.avali: |
शीर्यते च यथा तन्तौ दग्धे मौक्तिक-मालिका ॥३|११०|२५॥
zIryate ca yathA tantau dagdhe mauktika-mAlikA ||3|110|25||
सर्वत्र स्थितया स्वच्छ-रूपया निर्विकारया ।
sarvatra sthitayA svaccha-rUpayA nirvikArayA |
समया सूक्ष्मया नित्यम् चित्_शक्त्या साक्षि-भूतया ॥३|११०|२६॥
samayA sUkSmayA nityam cit_zaktyA sAkSi-bhUtayA ||3|110|26||
सर्व.भाव.अनुगतया न चेत्य.अर्थ-विभिन्नया ।
sarva.bhAva.anugatayA na cetya.artha-vibhinnayA |
राम,_आत्म-सत्तया मूकम् अपि देह-समम् जडम् ॥३|११०|२७॥
rAma,_Atma-sattayA mUkam api deha-samam jaDam ||3|110|27||
मनः_अन्तः चलति व्यर्थम् मनन_एषण-मुह्यया ।
mana:_anta: calati vyartham manana_eSaNa-muhyayA |
बहिर्-गिरि-सरित्.व्योम-समुद्र-पुर-लीलया ॥३|११०|२८॥
bahir-giri-sarit*vyoma-samudra-pura-lIlayA ||3|110|28||
जाग्रत् च_अभिमतम् वस्तु नयति_अमृत-मृष्टताम् ।
jAgrat ca_abhimatam vastu nayati_amRta-mRSTatAm |
अन्-ईहितम् च विषताम् नयति_अमृतम् अपि_अलम् ॥३|११०|२९॥
an-Ihitam ca viSatAm nayati_amRtam api_alam ||3|110|29||
अमृष्ट-सर्व.भावानाम् अलम् आत्म-चमत्कृतिम् ।
amRSTa-sarva.bhAvAnAm alam Atma-camatkRtim |
मनः स्व.अभिमत.आकारम् रूपम् सृजति वस्तुषु ॥३|११०|३०॥
mana: sva.abhimata.AkAram rUpam sRjati vastuSu ||3|110|30||
स्पन्देषु वायुताम् एति प्रकाशेषु प्रकाशताम् ।
spandeSu vAyutAm eti prakAzeSu prakAzatAm |
द्रवेषु द्रवताम् एति चित्.शक्ति-स्फुरितम् मनः ॥३|११०|३१॥
draveSu dravatAm eti cit.zakti-sphuritam mana: ||3|110|31||
पृथ्व्याम् कठिनताम् एति शून्यताम् शून्य-दृष्टिषु ।
pRthvyAm kaThinatAm eti zUnyatAm zUnya-dRSTiSu |
सर्वत्र_इच्छा.स्थितिम् याति चित्.शक्ति-स्फुरितम् मनः ॥३|११०|३२॥
sarvatra_icchA.sthitim yAti cit.zakti-sphuritam mana: ||3|110|32||
शुक्लम् कृष्णी.करोति_एव कृष्णम् नयति शुक्लताम् ।
zuklam kRSNI.karoti_eva kRSNam nayati zuklatAm |
विना_एव देश-कालाभ्याम् शक्तिम् पश्य_अस्य चेतसः ॥३|११०|३३॥
vinA_eva deza-kAlAbhyAm zaktim pazya_asya cetasa: ||3|110|33||
मनसि_अन्यत्र संसक्ते चर्वितस्य_अपि जिह्वया ।
manasi_anyatra saMsakte carvitasya_api jihvayA |
भोजनस्य_अपि मृष्टस्य न स्वादः_अस्य_अनुभूयते ॥३|११०|३४॥
bhojanasya_api mRSTasya na svAda:_asya_anubhUyate ||3|110|34||
यत् चित्त.दृष्टम् तत् दृष्टम् न दृष्टम् तत् अलोकितम् ।
yat citta.dRSTam tat dRSTam na dRSTam tat alokitam |
अन्ध.कारे यथा रूपम् इन्द्रियम् निर्मितम् तथा ॥३|११०|३५॥
andha.kAre yathA rUpam indriyam nirmitam tathA ||3|110|35||
इन्द्रियेण मनः देहि मनसा_इन्द्रियम् उन्मनः ।
indriyeNa mana: dehi manasA_indriyam unmana: |
इन्द्रियाणि प्रसूतानि मनसः न_इन्द्रियान्_मनः ॥३|११०|३६॥
indriyANi prasUtAni manasa: na_indriyAn_mana: ||3|110|36||
अत्यन्त-भिन्नयोः ऐक्यम् येषाम् चित्त-शरीरयोः ।
atyanta-bhinnayo: aikyam yeSAm citta-zarIrayo: |
ज्ञात-ज्ञेया* महात्मानः मनस्य_आस्ते सु.पण्डिताः ॥३|११०|३७॥
jJAta-jJeyA* mahAtmAna: manasya_Aste su.paNDitA: ||3|110|37||
कुसुम.उल्लासि-धम्मिला* हेला-चलित-लोचनाः ।
kusuma.ullAsi-dhammilA* helA-calita-locanA: |
काष्ठ-कुड्य.उपम.अङ्गेषु लग्ना_अपि_अ-मनसः_अङ्गना ॥३|११०|३८॥
kASTha-kuDya.upama.aGgeSu lagnA_api_a-manasa:_aGganA ||3|110|38||
मनसि_अन्यत्र संसक्ते वीतरागेण कानने ।
manasi_anyatra saMsakte vItarAgeNa kAnane |
क्रव्यात् अचर्वितः_अङ्क.स्थः स्व.करः_अपि न लक्षितः ॥३|११०|३९॥
kravyAt acarvita:_aGka.stha: sva.kara:_api na lakSita: ||3|110|39||
सुखी.कर्तुम् सु.दुःखानि दुःखी.कर्तुम् सुखानि च ।
sukhI.kartum su.du:khAni du:khI.kartum sukhAni ca |
सुखेन_एव_आशु युज्यन्ते मनसः_अतिशया* मुनेः ॥३|११०|४०॥
sukhena_eva_Azu yujyante manasa:_atizayA* mune: ||3|110|40||
मनसि_अन्यत्र संसक्ते कथ्यमाना_अपि यत्नतः ।
manasi_anyatra saMsakte kathyamAnA_api yatnata: |
लता परशु-कृत्ता_इव कथा विच्छिद्यते बत ॥३|११०|४१॥
latA parazu-kRttA_iva kathA vicchidyate bata ||3|110|41||
मनसि_अद्रि-तटा-रूढे गृहस्थेन_अपि जन्तुना ।
manasi_adri-taTA-rUDhe gRhasthena_api jantunA |
शुभ्र.अभ्र-कन्दर-भ्रान्ति-दुःखम् सम्.अनुभूयते ॥३|११०|४२॥
zubhra.abhra-kandara-bhrAnti-du:kham sam.anubhUyate ||3|110|42||
मनसि_उल्लसिते स्वप्ने हृदि_एव पुर-पर्वताः ।
manasi_ullasite svapne hRdi_eva pura-parvatA: |
आकाश* इव विस्तीर्णे दृश्यन्ते निर्मिताः क्षमाः ॥३|११०|४३॥
AkAza* iva vistIrNe dRzyante nirmitA: kSamA: ||3|110|43||
मनः विलुलिते स्वप्ने हृदि_एव_अद्रि-पुरावलिम् ।
mana: vilulite svapne hRdi_eva_adri-purAvalim |
तनोति चलित.अम्भोधिः वीची-चयम् इव_आत्मनि ॥३|११०|४४॥
tanoti calita.ambhodhi: vIcI-cayam iva_Atmani ||3|110|44||
अन्तर्-अब्धि.जलात् यत्.वत् तरङ्ग.आपीड-वीचयः ।
antar-abdhi.jalAt yat.vat taraGga.ApIDa-vIcaya: |
देह_अन्तर्-मनसः तत्.वत् स्वप्न.अद्रि-पुर-राजयः ॥३|११०|४५॥
deha_antar-manasa: tat.vat svapna.adri-pura-rAjaya: ||3|110|45||
अङ्कुरस्य यथा पत्र-लता-पुष्प-फल-श्रियः ।
aGkurasya yathA patra-latA-puSpa-phala-zriya: |
मनसः_अस्य तथा जाग्रत्-स्वप्न-विभ्रम-भूमयः ॥३|११०|४६॥
manasa:_asya tathA jAgrat-svapna-vibhrama-bhUmaya: ||3|110|46||
व्यतिरिक्ता यथा हेम्नः न हेम-वनिता तथा ।
vyatiriktA yathA hemna: na hema-vanitA tathA |
जाग्रत्-स्वप्न-क्रिया-लक्ष्मीः व्यतिरिक्ता न चेतसः ॥३|११०|४७॥
jAgrat-svapna-kriyA-lakSmI: vyatiriktA na cetasa: ||3|110|47||
धारा-कण.ऊर्मि-फेन-श्रीः यथा संलक्ष्यते_अम्भसः ।
dhArA-kaNa.Urmi-phena-zrI: yathA saMlakSyate_ambhasa: |
तथा विचित्र-विभवा नानाता_इयम् हि चेतसः ॥३|११०|४८॥
tathA vicitra-vibhavA nAnAtA_iyam hi cetasa: ||3|110|48||
स्व.चित्त-वृत्तिः एव_इह जाग्रत्-स्वप्न-दृशा_उदितम् ।
sva.citta-vRtti: eva_iha jAgrat-svapna-dRzA_uditam |
रसावेशात्_उपादत्ते शैलूष इव भूमिकाम् ॥३|११०|४९॥
rasAvezAt_upAdatte zailUSa iva bhUmikAm ||3|110|49||
चण्डालत्वम् हि लवणे प्रतिभास-वशात्_यथा ।
caNDAlatvam hi lavaNe pratibhAsa-vazAt_yathA |
तथा इदम् जगत्_आभोगि मनःमनन-मात्रकम् ॥३|११०|५०॥
tathA idam jagat_Abhogi mana:manana-mAtrakam ||3|110|50||
यत्.यत् संवेद्यते किम्चित् तेन तेन_आशु भूयते ।
yat.yat saMvedyate kimcit tena tena_Azu bhUyate |
मनः मनन-निर्माणम् अथ_इच्छसि तथा कुरु ॥३|११०|५१॥
mana: manana-nirmANam atha_icchasi tathA kuru ||3|110|51||
नाना पुर-सरित्.शैल-रूपताम् एत्य देहिनाम् ।
nAnA pura-sarit.zaila-rUpatAm etya dehinAm |
तनोति_अन्तःस्थम् एव_इदम् जाग्रत्-स्वप्न-मयम् मनः ॥३|११०|५२॥
tanoti_anta:stham eva_idam jAgrat-svapna-mayam mana: ||3|110|52||
सुरत्वात् दैत्यताम् एत्य नागत्वान्_नगताम् अपि ।
suratvAt daityatAm etya nAgatvAn_nagatAm api |
प्रतिभास-वशात्_चित्तम् आपन्नम् लवणः यथा ॥३|११०|५३॥
pratibhAsa-vazAt_cittam Apannam lavaNa: yathA ||3|110|53||
नरत्वात् एति नारीत्वम् पितृत्वात् पुत्रताम् गतः ।
naratvAt eti nArItvam pitRtvAt putratAm gata: |
यथा क्षिप्रम् प्रति नरः स्व.संकल्पात् तथा मनः ॥३|११०|५४॥
yathA kSipram prati nara: sva.saMkalpAt tathA mana: ||3|110|54||
संकल्पतः प्रम्रियते संकल्पात् जायते पुनः ।
saMkalpata: pramriyate saMkalpAt jAyate puna: |
मनः चिरंतन.अभ्यस्तात् जीवताम् एति_अन्.आकृतिः ॥३|११०|५५॥
mana: ciraMtana.abhyastAt jIvatAm eti_an.AkRti: ||3|110|55||
मनः मनन-संमूढ-मूढ-वासनम् आततम् ।
mana: manana-saMmUDha-mUDha-vAsanam Atatam |
संकल्पात् योनिम् आयाति सुख-दुःखे भय.अभये ॥३|११०|५६॥
saMkalpAt yonim AyAti sukha-du:khe bhaya.abhaye ||3|110|56||
सुखम् दुःखम् च मनसि तिले तैलम् इव स्थितम् ।
sukham du:kham ca manasi tile tailam iva sthitam |
तत् देश-काल-वशतः घनम् वा तनु वा भवेत् ॥३|११०|५७॥
tat deza-kAla-vazata: ghanam vA tanu vA bhavet ||3|110|57||
तैलम् तिलस्य च_आक्रान्त्या स्फुटताम् एति शाश्वतीम् ।
tailam tilasya ca_AkrAntyA sphuTatAm eti zAzvatIm |
चेतसः मनन.असङ्गात् घनी.भूते सुख.असुखे ॥३|११०|५८॥
cetasa: manana.asaGgAt ghanI.bhUte sukha.asukhe ||3|110|58||
देश-काल.अभिधानेन, राम, संकल्प* एव हि ।
deza-kAla.abhidhAnena rAma saMkalpa eva hi |
कथ्यते तत् वशात् यस्मात् देश-कालौ स्थितिम् गतौ ॥३|११०|५९॥
kathyate tat vazAt yasmAt deza-kAlau sthitim gatau ||3|110|59||
प्रशाम्यति_उल्लसति_एति याति नन्दति वल्गति ।
prazAmyati_ullasati_eti yAti nandati valgati |
मनःशरीर-संकल्पे फलिते न शरीरकम् ॥३|११०|६०॥
mana:zarIra-saMkalpe phalite na zarIrakam ||3|110|60||
नाना-स्फार-समुल्लासैः स्व.संकल्प.उपकल्पितैः ।
nAnA-sphAra-samullAsai: sva.saMkalpa.upakalpitai: |
मनः वल्गति देहे_अस्मिन् साध्वी_इव_अन्तःपुर.अजिरे ॥३|११०|६१॥
mana: valgati dehe_asmin sAdhvI_iva_anta:pura.ajire ||3|110|61||
चापले प्रसरः तस्मात् अन्तः येन नदीयते ।
cApale prasara: tasmAt anta: yena nadIyate |
मनःविलयम् आदत्ते तस्य_आलान* इव द्विपः ॥३|११०|६२॥
mana:vilayam Adatte tasya_AlAna* iva dvipa: ||3|110|62||
न स्पन्दते मनः यस्य शस्त्र-स्तम्भ* इव_उत्तमः ।
na spandate mana: yasya zastra-stambha* iva_uttama: |
सत्.वस्तु.तः_असौ पुरुषः शिष्टाः कर्दम-कीटकाः ॥३|११०|६३॥
sat*vastu.ta:_asau puruSa: ziSTA: kardama-kITakA: ||3|110|63||
यस्य_अ-चपलताम् यातम् मन* एकत्र संस्थितम् ।
yasya_a-capalatAm yAtam mana* ekatra saMsthitam |
अनुत्तम-पदेन_असौ ध्यानेन_अनुगतः_अनघ ॥३|११०|६४॥
anuttama-padena_asau dhyAnena_anugata:_anagha ||3|110|64||
संयमान् मनसः शान्तिम् एति संसार-विभ्रमः ।
saMyamAn manasa: zAntim eti saMsAra-vibhrama: |
मन्दरे_अ-स्पन्दताम् याते यथा क्षीर-महार्णवः ॥३|११०|६५॥
mandare_a-spandatAm yAte yathA kSIra-mahArNava: ||3|110|65||
मानस्यः वृत्तयः या या भोग-संकल्प-विभ्रमैः ।
mAnasya: vRttaya: yA yA bhoga-saMkalpa-vibhramai: |
संसार-विष-वृक्षस्य ता* एव_अङ्कुर-योनयः ॥३|११०|६६॥
saMsAra-viSa-vRkSasya tA* eva_aGkura-yonaya: ||3|110|66||
चित्तम् चलत्-कुवलयम् वलयन्त* एते
cittam calat-kuvalayam valayanta* ete
मूढा* महा-जड-जवे मद-मोह-मन्दाः ।
mUDhA* mahA-jaDa-jave mada-moha-mandA: |
आवर्त-वर्तिनि विलून-विशीर्ण-चिन्ता
Avarta-vartini vilUna-vizIrNa-cintA
चक्र-भ्रमे पुरुष-दुर्.भ्रमराः पतन्ति ॥३|११०|६७॥
cakra-bhrame puruSa-dur.bhramarA: patanti ||3|110|67||
67
॥
३१११
fm3111 1.oc07-08 Subduing MIND.z46
https://www.dropbox.com/s/tlm2r90mofjarl7/fm3111%201.oc07-08%20Subduing%20MIND%20.z46.docx?dl=0
+++
FM.Canto 3.110
Vasishtha said—
3|110|1 02 03 04 05 06 07 08 09 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67
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01|42|02|29|03|04|08|09|10|54|11|60|13|24|11|14|15|16|17|18|19|20|21|22|42|23|25|26|27|28|32|30|31|33|57|34|35|39|36|37|66|39|04|40|41|42|43|44|45|46|47|54|12|49|60|64|27|50|51|56|52|53|55|57|58|59|60|61|62|63|32|65|66|67|07|01|02|03|27|32|05|06|07|08|14|09|10|56|12|13|15|38|16|32|06|17|18|19|20|21|22|23|48|29|24|07|25|26|28|29|30|31|33|34|66|35|36|37|57|38|14|40|41|38|12|43|44|45|46|47|04|64|48|49|50|51|52|53|54|55|56|58|59|11|61|62|63|24|64|39|05|06|65|67|48|
Jiva Das
https://www.dropbox.com/s/uhhymmz3nhgmwxn/fm3110%201.oc05-06%20AFFECTIVE%20PSYCHOLOGY%20.z67.docx?dl=0
FM.3.100-FM.3.122//
https://www.dropbox.com/s/tqgtkd20bkzgfdn/FM3.100-FM.3.122.docx?dl=0
FM.3.110 AFFECTIVE PSYCHOLOGY 1.OC05-06
सर्ग ३.११०
sarga 3.110
वसिष्ठ उवाच ।
vasiSTha* uvAca |
paramAt kAraNAt Adau cit.cetya.pada=pAtinI |
कलना.पदम् आसाद्य कला कलिलताम् गता ॥३|११०|१॥
kalanA.padam AsAdya kalA kalilatAm gatA ||3|110|1||
असत्स्व् एव विमोहेषु राम_एवम्.प्राय.वृत्तिषु ।
asatsu_eva vimoheSu rAma_evam.prAya.vRttiSu |
घनेषु तुच्छताम् एत्य चिराय परिमूर्च्छति ॥३|११०|२॥
ghaneSu tucchatAm etya cirAya parimUrcchati ||3|110|2||
asat eva mana:vRtti:_mlAnA vistArayati_alam |
du:kham doSa.sahasreNa vetAlAn iva bAlikA ||3|110|03||
सदेव हि महा.दुःखम् असत्ताम् नयति क्षणात् ।
sadeva hi mahA.du:kham a.sattAm nayati kSaNAt |
निष्कलङ्का मनोवृतिर् अन्धकारम् इव_अर्क.रुक् ॥३|११०|४॥
niSkalaGkA mana:vRtti:_andhakAram iva.arka.ruk ||3|110|4||
नयत्य् अभ्याशताम् दूरम् दूरम् अभ्याशताम् नयेत् ।
nayati_abhyAzatAm dUram dUram abhyAzatAm nayet |
mana:_valgati bhUteSu bAla: bAla.khageSu_iva ||3|110|05||
अभयम् भयम् अज्ञस्य चेतसो वासनावतः ।
दूरतो मुग्ध.पान्थस्य स्थाणुर् याति पिशाचताम् ॥३|११०|६॥
dUrata:_mugdha.pAnthasya sthANu: yAti pizAcatAm ||3|110|6||
शत्रुत्वम् शङ्कते मित्रे कलङ्क.मलिनम् मनः ।
zatrutvam zaGkate mitre kalaGka.malinam mana: |
मदाविष्ट.मतिर् जन्तुर् भ्रमत् पश्यति भूतलम् ॥३|११०|७॥
madAviSTa.mati:_jantu:_bhramat pazyati bhUtalam ||3|110|7||
पर्याकुले हि मनसि शशिनः जायते ऽशनिः ।
paryAkule hi manasi zazina:_jAyate_azani: |
अमृतम् विस.भावेन भुक्तम् याति विष.क्रियाम् ॥३|११०|८॥
amRtam visa.bhAvena bhuktam yAti viSa.kriyAm ||3|110|8||
सुर.पत्तन.निर्माणम् असत् सत्_इव पश्यति ।
sura.pattana.nirmANam asat sat_iva pazyati |
वासना.वलितम् चेतः स्वप्नवj जाग्रद् एव हि ॥३|११०|९॥
vAsanA.valitam ceta: svapnavat jAgrat eva hi ||3|110|9||
मोह.एक.कारणम् जन्तोर् मनसो वासना_उल्बणा ।
moha.eka.kAraNam janto:_manasa:_vAsanA_ulbaNA |
उत्खातव्या प्रयत्नेन मूल.उच्छेदेन सा_एव च ॥३|११०|१०॥
utkhAtavyA prayatnena mUla.ucchedena sA_eva ca ||3|110|10||
vAsanA.vAgurA.kRSTa:_mana:_hariNaka:_nRNAm |
पराम् विवशताम् एति संसार.वन.गुल्मके ॥३|११०|११॥
parAm vivazatAm eti saMsAra.vana.gulmake ||3|110|11||
येन छिन्ना विचारेण जीवस्य ज्ञेय.वासना ।
yena chinnA vicAreNa jIvasya jJeya.vAsanA |
निरभ्रस्य इव सूर्यस्य तस्य आलोको विराजते ॥३|११०|१२॥
nirabhrasya_iva sUryasya tasya.aloka:_virAjate ||3|110|12||
अतस् त्वम् मन एव_इदम् नरम् विद्धि न देहकम् ।
ata: tvam mana* eva_idam naram viddhi na dehakam |
jaDa: deha:_mana: ca.atra na jaDam na.ajaDam vidu: ||3|110|13||
यत् कृतम् मनसा तात तत्.कृतम् विद्धि राघव ।
yat kRtam manasA tAta tat.kRtam viddhi rAghava |
yat tyaktam manasA tAvat tat.tyaktam viddhi ca.anagha ||3|110|14||
मनो.मात्रम् जगत् कृत्स्नम् मनः पर्यन्त.मण्डलम् ।
mana:mAtram jagat kRtsnam mana: paryanta.maNDalam |
मनो व्योम मनः भुमिर् मनो वायुर् मनो महान् ॥३|११०|१५॥
मनो यदि पदार्थे तु तद्.भावेन न योजयेत् ।
mana: yadi padArthe tu tat.bhAvena na yojayet |
tata: sUrya.udaye_api_ete na prakAzA: kadAcana ||3|110|16||
mana:_moham upAdatte yasya.asau mUDha* ucyate |
शरीरे मोहम् आपन्ने न शवो मूढ उच्यते ॥३|११०|१७॥
zarIre moham Apanne na zava:_mUDha* ucyate ||3|110|17||
मनः पश्यति भवत्य् अक्षि शृण्वच्.छ्रवणताम् गतम् ।
mana: pazyati bhavati_akSi zRNvat.zravaNatAm gatam |
त्वक्.भावम् स्पर्शनाद् एति घ्राणताम् एति जिघ्रणात् ॥३|११०|१८॥
tvak.bhAvam sparzanAt eti ghrANatAm eti jighraNAt ||3|110|18||
रसनाद् रसताम् एति विचित्रास् तत्र वृत्तिषु ।
rasanAt rasatAm eti vicitrA: tatra vRttiSu |
nATake naTavat dehe mana* eva.anuvartate ||3|110|19||
लघु दीर्घम् करोत्य् एव सत्ये ऽसत्ताम् प्रयच्छति ।
laghu dIrgham karoti_eva satye_a.sattAm prayacchati |
कटुताम् नयति स्वादु रिपुम् नयति मित्रताम् ॥३|११०|२०॥
kaTutAm nayati svAdu ripum nayati mitratAm ||3|110|20||
ya* eva pratibhAsa:_asya cetasa:_vRtti.vartina: |
ततस् तद् एव प्रत्यक्षम् तथा_अत्र_अनुभवात् इह ॥३|११०|२१॥
tata: tat eva pratyakSam tathA.atra.anubhavAt iha ||3|110|21||
प्रतिभास.वशाद् एव स्वप्न.आकुलित.चेतसः ।
pratibhAsa.vazAt eva svapna.Akulita.cetasa: |
हरिश्चन्द्रस्य सम्पन्ना रात्रिर् द्वादश.वार्षिकी ॥३|११०|२२॥
harizcandrasya sampannA rAtri: dvAdaza.vArSikI ||3|110|22||
चित्त.अनुभाव.वशतो मुहूर्तत्वे गतम् युगम् ।
citta.anubhAva.vazata:_muhUrtatve gatam yugam |
इन्द्र.द्युम्नस्य वैरिञ्च्य.पुर.अभ्यन्तर.वर्तिनः ॥३|११०|२३॥
indra.dyumnasya vairiJcya.pura.abhyantara.vartina: ||3|110|23||
मनोज्ञया मनोवृत्त्या सुखताम् याति रौरवम् ।
mana:jJayA mana:vRttyA sukhatAm yAti rauravam |
prAta: prApta.vyarAjasya su.buddhasya_iva bandhanam ||3|110|24||
जिते मनसि सर्वा_एव विजिता च_इन्द्रिय.अवलिः ।
jite manasi sarvA_eva vijitA ca_indriya.avali: |
zIryate ca yathA tantau dagdhe mauktika.mAlikA ||3|110|25||
सर्वत्र स्थितया स्वच्छ.रूपया निर्विकारया ।
sarvatra sthitayA svaccha.rUpayA nirvikArayA |
समया सूक्ष्मया नित्यम् चिच्छक्त्या साक्षि.भूतया ॥३|११०|२६॥
samayA sUkSmayA nityam cit*zaktyA sAkSi.bhUtayA ||3|110|26||
सर्व.भाव.अनुगतया न चेत्य.अर्थ.विभिन्नया ।
sarva.bhAva.anugatayA na cetya.artha.vibhinnayA |
राम,_आत्म.सत्तया मूकम् अपि देह.समम् जडम् ॥३|११०|२७॥
rAma,_Atma.sattayA mUkam api deha.samam jaDam ||3|110|27||
मनो अन्तश् चलति व्यर्थम् मनन_एषण.मुह्यया ।
mana:_anta: calati vyartham manana_eSaNa.muhyayA |
बहिर्.गिरि.सरिद्.व्योम.समुद्र.पुर.लीलया ॥३|११०|२८॥
bahir.giri.sarit.vyoma.samudra.pura.lIlayA ||3|110|28||
जाग्रच् च_अभिमतम् वस्तु नयत्य् अमृत.मृष्टताम् ।
jAgrat ca.abhimatam vastu nayati_amRta.mRSTatAm |
अन्.ईहितम् च विषताम् नयत्य् अमृतम् अप्य् अलम् ॥३|११०|२९॥
an.Ihitam ca viSatAm nayati_amRtam api_alam ||3|110|29||
अमृष्ट.सर्व.भावानाम् अलम् आत्म.चमत्कृतिम् ।
amRSTa.sarva.bhAvAnAm alam Atma.camatkRtim |
मनः स्व.अभिमत.आकारम् रूपम् सृजति वस्तुषु ॥३|११०|३०॥
mana: sva.abhimata.AkAram rUpam sRjati vastuSu ||3|110|30||
स्पन्देषु वायुताम् एति प्रकाशेषु प्रकाशताम् ।
spandeSu vAyutAm eti prakAzeSu prakAzatAm |
draveSu dravatAm eti cit*zakti.sphuritam mana: ||3|110|31||
पृथ्व्याम् कठिनताम् एति शून्यताम् शून्य.दृष्टिषु ।
pRthvyAm kaThinatAm eti zUnyatAm zUnya.dRSTiSu |
सर्वत्र_इच्छा.स्थितिम् याति चिच्छक्ति.स्फुरितम् मनः ॥३|११०|३२॥
sarvatra_icchA.sthitim yAti cit*zakti.sphuritam mana: ||3|110|32||
शुक्लम् कृष्णी.करोत्य् एव कृष्णम् नयति शुक्लताम् ।
zuklam kRSNI.karoti_eva kRSNam nayati zuklatAm |
vinA_eva deza.kAlAbhyAm zaktim pazya.asya cetasa: ||3|110|33||
मनस्य् अन्यत्र संसक्ते चर्वितस्य_अपि जिह्वया ।
manasi_anyatra saMsakte carvitasya.api jihvayA |
भोजनस्य_अपि मृष्टस्य न स्वादो ऽस्य_अनुभूयते ॥३|११०|३४॥
bhojanasya.api mRSTasya na svAda:_asya.anubhUyate ||3|110|34||
यत् चित्त.दृष्टम् तद् दृष्टम् न दृष्टम् तद् अलोकितम् ।
yat citta.dRSTam tat dRSTam na dRSTam tat alokitam |
अन्ध.कारे यथा रूपम् इन्द्रियम् निर्मितम् तथा ॥३|११०|३५॥
andha.kAre yathA rUpam indriyam nirmitam tathA ||3|110|35||
इन्द्रियेण मनो देहि मनसा_इन्द्रियम् उन्मनः ।
indriyeNa mana: dehi manasA_indriyam unmana: |
indriyANi prasUtAni manasa: na_indriyAn_mana: ||3|110|36||
atyanta.bhinnayo:_aikyam yeSAm citta.zarIrayo: |
ज्ञात.ज्ञेया महात्मानो मनस्य आस्ते सु.पण्डिताः ॥३|११०|३७॥
jJAta.jJeyA* mahAtmAna:_manasya.aste su.paNDitA: ||3|110|37||
कुसुम.उल्लासि.धम्मिला हेला.चलित.लोचनाः ।
kusuma.ullAsi.dhammilA* helA.calita.locanA: |
काष्ठ.कुड्य.उपम.अङ्गेषु लग्ना_अप्य् अमनसो ऽङ्गना ॥३|११०|३८॥
kASTha.kuDya.upama.aGgeSu lagnA.api_a.manasa:_aGganA ||3|110|38||
मनस्य् अन्यत्र संसक्ते वीतरागेण कानने ।
manasi_anyatra saMsakte vItarAgeNa kAnane |
क्रव्याद् अचर्वितो ऽङ्क.स्थः स्व.करो ऽपि न लक्षितः ॥३|११०|३९॥
kravyAt acarvita:_aGka.stha: sva.kara:_api na lakSita: ||3|110|39||
सुखी.कर्तुम् सु.दुःखानि दुःखी.कर्तुम् सुखानि च ।
sukhI.kartum su.du:khAni du:khI.kartum sukhAni ca |
sukhena_eva.azu yujyante manasa:_atizayA* mune: ||3|110|40||
मनस्य् अन्यत्र संसक्ते कथ्यमाना_अपि यत्नतः ।
manasi_anyatra saMsakte kathyamAnA.api yatnata: |
लता परशु.कृत्ता_इव कथा विच्छिद्यते बत ॥३|११०|४१॥
latA parazu.kRttA_iva kathA vicchidyate bata ||3|110|41||
मनस्य् अद्रि.तटा.रूढे गृहस्थेन_अपि जन्तुना ।
manasi_adri.taTA.rUDhe gRhasthena.api jantunA |
शुभ्र.अभ्र.कन्दर.भ्रान्ति.दुःखम् सम्.अनुभूयते ॥३|११०|४२॥
zubhra.abhra.kandara.bhrAnti.du:kham sam.anubhUyate ||3|110|42||
मनस्य् उल्लसिते स्वप्ने हृद्य् एव पुर.पर्वताः ।
manasi_ullasite svapne hRdi_eva pura.parvatA: |
आकाश इव विस्तीर्णे दृश्यन्ते निर्मिताः क्षमाः ॥३|११०|४३॥
mana:_vilulite svapne hRdi_eva.adri.purAvalim |
तनोति चलित.अम्भोधिर् वीची.चयम् इव_आत्मनि ॥३|११०|४४॥
tanoti calita.ambhodhi: vIcI.cayam iva.atmani ||3|110|44||
अन्तर्.अब्धि.जलाद् यद्.वत् तरङ्ग.आपीड.वीचयः ।
antar.abdhi.jalAt yat.vat taraGga.ApIDa.vIcaya: |
देह_अन्तर्.मनसस् तद्.वत् स्वप्न.अद्रि.पुर.राजयः ॥३|११०|४५॥
deha.antar.manasa: tat.vat svapna.adri.pura.rAjaya: ||3|110|45||
अङ्कुरस्य यथा पत्र.लता.पुष्प.फल.श्रियः ।
aGkurasya yathA patra.latA.puSpa.phala.zriya: |
मनसो ऽस्य तथा जाग्रत्.स्वप्न.विभ्रम.भूमयः ॥३|११०|४६॥
manasa:_asya tathA jAgrat.svapna.vibhrama.bhUmaya: ||3|110|46||
व्यतिरिक्ता यथा हेम्नो न हेम.वनिता तथा ।
vyatiriktA yathA hemna: na hema.vanitA tathA |
जाग्रत्.स्वप्न.क्रिया.लक्ष्मीर् व्यतिरिक्ता न चेतसः ॥३|११०|४७॥
jAgrat.svapna.kriyA.lakSmI: vyatiriktA na cetasa: ||3|110|47||
धारा.कण.ऊर्मि.फेन.श्रीर् यथा संलक्ष्यते ऽम्भसः ।
dhArA.kaNa.Urmi.phena.zrI: yathA saMlakSyate_ambhasa: |
तथा विचित्र.विभवा नानाता_इयम् हि चेतसः ॥३|११०|४८॥
tathA vicitra.vibhavA nAnAtA_iyam hi cetasa: ||3|110|48||
स्व.चित्त.वृत्तिर् एव_इह जाग्रत्.स्वप्न.दृशा_उदितम् ।
sva.citta.vRtti: eva_iha jAgrat.svapna.dRzA_uditam |
रसावेशात्_उपादत्ते शैलूष इव भूमिकाम् ॥३|११०|४९॥
rasAvezAt_upAdatte zailUSa iva bhUmikAm ||3|110|49||
caNDAlatvam hi lavaNe pratibhAsa.vazAt_yathA |
तथा इदम् जगद् आभोगि मनो.मनन.मात्रकम् ॥३|११०|५०॥
tathA idam jagat_Abhogi mana:manana.mAtrakam ||3|110|50||
यद्.यत् संवेद्यते किम्चित् तेन तेन_आशु भूयते ।
yat.yat saMvedyate kimcit tena tena.azu bhUyate |
मनो मनन.निर्माणम् अथ_इच्छसि तथा कुरु ॥३|११०|५१॥
mana:_manana.nirmANam atha_icchasi tathA kuru ||3|110|51||
नाना पुर.सरिच्.छैल.रूपताम् एत्य देहिनाम् ।
nAnA pura.sarit*zaila.rUpatAm etya dehinAm |
तनोत्य् अन्तःस्थम् एव_इदम् जाग्रत्.स्वप्न.मयम् मनः ॥३|११०|५२॥
tanoti_anta:stham eva_idam jAgrat.svapna.mayam mana: ||3|110|52||
सुरत्वाद् दैत्यताम् एत्य नागत्वान् नगताम् अपि ।
suratvAt daityatAm etya nAgatvAn_nagatAm api |
pratibhAsa.vazAt_cittam Apannam lavaNa: yathA ||3|110|53||
नरत्वाद् एति नारीत्वम् पितृत्वात् पुत्रताम् गतः ।
naratvAt eti nArItvam pitRtvAt putratAm gata: |
यथा क्षिप्रम् प्रति नरः स्व.संकल्पात् तथा मनः ॥३|११०|५४॥
yathA kSipram prati nara: sva.saMkalpAt tathA mana: ||3|110|54||
saMkalpata: pramriyate saMkalpAt jAyate puna: |
mana: ciraMtana.abhyastAt jIvatAm eti_an.AkRti: ||3|110|55||
mana:_manana.sammUDha.mUDha.vAsanam Atatam |
संकल्पाद् योनिम् आयाति सुख.दुःखे भय.अभये ॥३|११०|५६॥
saMkalpAt yonim AyAti sukha.du:khe bhaya.abhaye ||3|110|56||
सुखम् दुःखम् च मनसि तिले तैलम् इव स्थितम् ।
sukham du:kham ca manasi tile tailam iva sthitam |
tat deza.kAla.vazata: ghanam vA tanu vA bhavet ||3|110|57||
तैलम् तिलस्य च_आक्रान्त्या स्फुटताम् एति शाश्वतीम् ।
चेतसो मनन.असङ्गाद् घनी.भूते सुख.असुखे ॥३|११०|५८॥
cetasa:_manana.asaGgAt ghanI.bhUte sukha.asukhe ||3|110|58||
देश.काल.अभिधानेन, राम, संकल्प एव हि ।
deza.kAla.abhidhAnena rAma saMkalpa eva hi |
कथ्यते तत् वशाद् यस्माद् देश.कालौ स्थितिम् गतौ ॥३|११०|५९॥
kathyate tat vazAt yasmAt deza.kAlau sthitim gatau ||3|110|59||
प्रशाम्यत्य् उल्लसत्य् एति याति नन्दति वल्गति ।
prazAmyati_ullasati_eti yAti nandati valgati |
मनःशरीर.संकल्पे फलिते न शरीरकम् ॥३|११०|६०॥
mana:zarIra.saMkalpe phalite na zarIrakam ||3|110|60||
नाना.स्फार.समुल्लासैः स्व.संकल्प.उपकल्पितैः ।
nAnA.sphAra.samullAsai: sva.saMkalpa.upakalpitai: |
मनो वल्गति देहे ऽस्मिन् साध्वी_इव_अन्तःपुर.अजिरे ॥३|११०|६१॥
mana:_valgati dehe_asmin sAdhvI_iva.anta:pura.ajire ||3|110|61||
चापले प्रसरः तस्माद् अन्तः येन नदीयते ।
cApale prasara: tasmAt anta: yena nadIyate |
mana:vilayam Adatte tasya.alAna* iva dvipa: ||3|110|62||
न स्पन्दते मनो यस्य शस्त्र.स्तम्भ इव_उत्तमः ।
na spandate mana: yasya zastra.stambha* iva_uttama: |
सद्.वस्तु.तो ऽसौ पुरुषः शिष्टाः कर्दम.कीटकाः ॥३|११०|६३॥
sat.vastu.ta:_asau puruSa: ziSTA: kardama.kITakA: ||3|110|63||
यस्य_अचपलताम् यातम् मन एकत्र संस्थितम् ।
yasya.a.capalatAm yAtam mana* ekatra saMsthitam |
अनुत्तम.पदेन_असौ ध्यानेन_अनुगतो ऽनघ ॥३|११०|६४॥
anuttama.padena.asau dhyAnena.anugat*a:_a*nagha ||3|110|64||
संयमान् मनसः शान्तिम् एति संसार.विभ्रमः ।
saMyamAn manasa: zAntim eti saMsAra.vibhrama: |
मन्दरे ऽस्पन्दताम् याते यथा क्षीर.महार्णवः ॥३|११०|६५॥
mandare_a.spandatAm yAte yathA kSIra.mahArNava: ||3|110|65||
मानस्यो वृत्तयो या या भोग.संकल्प.विभ्रमैः ।
mAnasya:_vRttaya: yA yA bhoga.saMkalpa.vibhramai: |
संसार.विष.वृक्षस्य ता एव_अङ्कुर.योनयः ॥३|११०|६६॥
saMsAra.viSa.vRkSasya tA* eva.aGkura.yonaya: ||3|110|66||
चित्तम् चलत्.कुवलयम् वलयन्त एते
cittam calat.kuvalayam valayanta* ete
मूढा महा.जड.जवे मद.मोह.मन्दाः ।
mUDhA* mahA.jaDa.jave mada.moha.mandA: |
आवर्त.वर्तिनि विलून.विशीर्ण.चिन्ता
Avarta.vartini vilUna.vizIrNa.cintA
चक्र.भ्रमे पुरुष.दुर्.भ्रमराः पतन्ति ॥३|११०|६७॥
cakra.bhrame puruSa.dur.bhramarA: patanti ||3|110|67||
॥
*o**ॐ**m*
[image: http://srimadbhagavatam.org/images/caligraphy.gif]
*[image: image not displayed]*
FM.3.110
*AFFECTIVE PSYCHOLOGY*
*VA. medical diagnosis of mind.
*AS. Physiology of Mind.
*VASISHTHA said**–*
परमात् कारणाद् आदौ चिच्.चेत्य.पद=पातिनी ।
paramAt kAraNAt Adau cit.cetya.pada=pAtinI |
कलना.पदम् आसाद्य कला कलिलताम् गता ॥३|११०|१॥
kalanA.padam AsAdya kalA kalilatAm gatA ||3|110|1||
.
*from the Absolute kAraNa.Cause in the beginning*
*chit.Consciousness*
*has fallen*
*into*
*a process of conceptualizing itself into the state of*
*kalanA.Imagining*
*where all the images get mixed*
*.*
paramAt kAraNAt Adau cit.cetya.pada=pAtinI kalanA.padam AsAdya kalA
kalilatAm gatA *. *
* this is parama.aNu, the Super.Atom,
which BigBangers call the Singularity
where Yang & Yin are one
.
cause in the beginning; it went on to multiply and diversify the objects of
its intelligence, and thus fell from the knowledge of the one intelligent
left to be bewildered in the objective particulars to no end).
*sv. In the beginning, there arose a division in the supreme being or
infinite consciousness, and the infinite apparently became both the
observer and the observed.
impenetrable, impervious • .n.. a large heap, thicket, confusion_Bhag.&c.
असत्स्व् एव विमोहेषु राम_एवम्.प्राय.वृत्तिषु ।
asatsu_eva vimoheSu rAma_evam.prAya.vRttiSu |
घनेषु तुच्छताम् एत्य चिराय परिमूर्च्छति ॥३|११०|२॥
ghaneSu tucchatAm etya cirAya parimUrcchati ||3|110|2||
.
a.satsu eva vimoheSu .
_r*A*ma
suchlike.vRttiSu
x
ghaneSu .
gone to triviality
tucchatAm etya
for a long time
cirAya
it solidifies
parimUrcchati
parimUrcchati
.
*vlm.2. Thus Ráma, the faculties of the mind, being deluded by the
unrealities of particulars, they continue to attribute specialities and
differences to the general ones to their utter error. (Multiplication and
differentiation of objects, mislead the mind from the universal unity of
the only one).
*sv.2 When this observer sought to grasp or comprehend the observed, there
arose a mixture (of the reality and the apparent appearance) or a
confusion. On account of this confusion, in the infinite consciousness
there arises the concept of finiteness.
ghaneSu . gone to triviality tucchatAm etya for a long time cirAya it
solidifies parimUrcchati
असद् एव मनोवृत्तिः_म्लाना विस्तारयत्य् अलम् ।
asat eva mana:vRtti:_mlAnA vistArayati_alam |
du:kham doSa.sahasreNa vetAlAn iva bAlikA ||3|110|03||
.
*altho unreal*
*the Mind's motion*
*fading*
*spreads.out misery enough*
*thru its thousand faults....*
*as kids see Zombies in the dark*
*.*
asat eva mana:vRtti:_mlAnA vistArayati_alam du:kham doSa.sahasreNa vetAlAn
iva bAlikA
.
*vlm. The mental powers are ever busy to multiply the unrealities to
infinity ....
*sv.3 The finite mind then generates countless ideas within itself which
weaken and veil it leading to sorrow — which the mind greatly magnifies.
sadeva hi mahA.du:kham a.sattAm nayati kSaNAt |
निष्कलङ्का मनोवृतिर् अन्धकारम् इव_अर्क.रुक् ॥३|११०|४॥
niSkalaGkA mana:vRtti:_andhakAram iva.arka.ruk ||3|110|4||
.
*for*
*what ever seems real*
*is great sorrow*
*which quickly leads to the state of unreality*
*.*
*the faultless motion of Mind is a sunbeam in a dark well*
*.*
* wordplay – sa*t e*va, sa.deva:, sa.deve, sadA_iva
sadeva hi
mahA.du:kham a.sattAm nayati kSaNAt |
niSkalaGkA mana:vRtti:
andhakAram iva.arka.ruk |
*vlm. But the reality soon disperses the troublesome unrealities, and the
unsullied understanding drives off the errors of imagination, as the
नयत्य् अभ्याशताम् दूरम् दूरम् अभ्याशताम् नयेत् ।
nayati_abhyAzatAm dUram dUram abhyAzatAm nayet |
mana:_valgati bhUteSu bAla:_bAla.khageSu_iva ||3|110|05||
.
*it leads to distant prospects*
*& *
*brings prospects to distance*
*: *
*Mind *
*plays with us Beings as children play with chicks*
*. *
nayati_abhyAzatAm dUram dUram abhyAzatAm nayet mana:_valgati bhUteSu bAla:
bAla.khageSu_iva
.
*vlm.5. The mind brings distant objects near it, and throws the nearer ones
at a distance; it trots and flutters in living beings, as boys leap and
jump in bushes after little birds.
*sv. ... even as little children play with fledglings and tease them.
दूरतो मुग्ध.पान्थस्य स्थाणुर् याति पिशाचताम् ॥३|११०|६॥
dUrata:_mugdha.pAnthasya sthANu:_yAti pizAcatAm ||3|110|6||
.
the fearless becomes fearful for the ignorant .
Affective awareness comes from *vAsanA.Meme*s
as,
from a distance,
for one who has lost his way,
abhayam bhayam ajJasya
cetasa:_vAsanA.vata: . *for the consciousness afffected with a vAsanA.Meme
= *
dUrato mugdha.pAnthasya – *for a dazed traveler from afar = *
sthANu*: y*Ati pizAcatAm . *a post becomes a *pishAcha. *
.
abhayam bhayam ajJasya cetasa:_vAsanAvata: dUrata:_mugdha.pAnthasya sthANu:
yAti pizAcatAm
.
*vlm. The wistful mind is fearful, where there is nothing to fear ... [?]
*sv.6 The impure mind sees a ghost where there is just a post.
zatrutvam zaGkate mitre kalaGka.malinam mana: |
मदाविष्ट.मतिर् जन्तुर् भ्रमत् पश्यति भूतलम् ॥३|११०|७॥
madAviSTa.mati:_jantu:_bhramat pazyati bhUtalam ||3|110|7||
.
*when the Mind becomes corrupt*
*it takes a friend for an enemy*
*just as a drunkard's feet*
*misunderstand the ground they walk upon*
*. *
zatru.tvam zaGkat.e mitra.e = kalaGka.malina.m manas.*Manas.Mind +*
madAviSTa.mati.:_jantu.: = bhramat. pazyat.i bhUtala.m
*. *
*vlm.p.7 The suspicious mind suspects a friend for a foe, like a drunken
sot thinks himself lying on the ground while he is walking along.
पर्याकुले हि मनसि शशिनः जायते ऽशनिः ।
अमृतम् विस.भावेन भुक्तम् याति विष.क्रियाम् ॥३|११०|८॥
amRtam visa.bhAvena bhuktam yAti viSa.kriyAm ||3|110|8||
.
for in disordered Mind
lightning comes from the Moon
immortal nectar
taken
does poison's work
paryAkule hi manasi = zazina:_jAyate_azani: + amRtam visa.bhAvena = bhuktam
yAti viSa.kriyAm
*. *
*vlm. [reading <zani>] The distracted mind, sees the fiery Saturn in the
cooling moon; ....
*sv.8 A distressed mind turns food into poison and causes disease and death.
sura.pattana.nirmANam asat sat_iva pazyati |
वासना.वलितम् चेतः स्वप्नवj जाग्रद् एव हि ॥३|११०|९॥
vAsanA.valitam ceta: svapnavat jAgrat eva hi ||3|110|9||
.
when Mind builds a Brightling village
the unreal is seen as.if real.
So
as.if in dream
tho
waking
.
sura.pattana.nirmANam asat sat_iva pazyati vAsanA.valitam ceta: svapnavat
jAgrat eva hi =
*. *
*vlm.9. The building of an aerial castle however untrue, is taken for truth
for the time being; and the mind dwelling on hopes, is a dreamer in its
waking state.
delusions (manias and phobias).
मोह.एक.कारणम् जन्तोर् मनसो वासना_उल्बणा ।
moha.eka.kAraNam janto:_manasa:_vAsanA_ulbaNA |
उत्खातव्या प्रयत्नेन मूल.उच्छेदेन सा_एव च ॥३|११०|१०॥
utkhAtavyA prayatnena mUla.ucchedena sA_eva ca ||3|110|10||
.
manasa: *. of Mind = *vAsanA.ulbaNA =
utkhAtavyA prayatnena mUl*a.u*cchedena sA_eva ca – *. *
*by uprooting it with effort and so severing its roots .... *
*vlm.p.10 The disease of desire is the delusion of the mind. Therefore it
is to be rooted out from the mind at once and with all diligence.
vAsanA.vAgurA.kRSTa:_mana:_hariNaka:_nRNAm |
पराम् विवशताम् एति संसार.वन.गुल्मके ॥३|११०|११॥
parAm vivazatAm eti saMsAra.vana.gulmake ||3|110|11||
.
vAsanA.vAgurA.kRSTa:_mana:_hariNaka:_nRNAm parAm vivazatAm eti
saMsAra.vana.gulmake *.*
*. *
*jd.11 . vAsanA.vAgur*a.A*kRSTa: .
*caught in a vAsanA.Track snare = *
manas.hariNaka: . *Mind is a fawn = *
:
*the best of Humans gets.to <http://gets.to> a state of powerlessness *
*in some thicket of saMsAra.Forest. *
*vlm.11. The minds of men being entangled in the net of avarice like poor
stags, are rendered as helpless as these beasts of prey, in the forest of
the world.
yena chinnA vicAreNa jIvasya jJeya.vAsanA |
निरभ्रस्य इव सूर्यस्य तस्य आलोको विराजते ॥३|११०|१२॥
nirabhrasya_iva sUryasya tasya.aloka:_virAjate ||3|110|12||
.
*the means*
*—thru the Analytic Enquiry of the **Living.jIva—*
*by which the knowable vAsanA.Imprint is severed*
*:*
*from a cloudless Sun the light of That projects its radiance*
*.*
yena chinnA vicAreNa = jIvasya jJeya.vAsanA + nirabhrasya_iva sUryasya =*as.if
of a cloudless sun = *tasya.aloka: . *its light = *virAjate
*. *
*vlm.12. He who has removed by his reasoning, the vain anxieties of his
mind, has displayed the light of his soul, like that of the unclouded sun
to sight.
ata: tvam mana* eva_idam naram viddhi na dehakam |
jaDa: deha:_mana: ca_atra na jaDam na_ajaDam vidu: ||3|110|13||
.
*hence*
*you should know Mind to be Human, not embodied*
*:*
*here, the body is material—the Mind's neither material nor is it
immaterial*
*.*
*hence* tvam*.you are only tis* manas*.Mind*
*know you are not the human mbodiment*
*Body is *.*inert/numb/dense*: deha*.gross.body*:_manas*.Mind* ca.*and/also*
atra.*here* =
na.*not* jaDa.*inert/numb/dense*.m na.*nor **non.*.*inert/numb/dense*.m
vidu: *they.know*
*. *
*sv.13 What is man but the mind? The body is inert and insentient. One
cannot say that the mind is inert, tho one cannot say that it is sentient
either.
*vlm.13. Know therefore that it is mind that makes the mans and not his
body that is called as such: the body is dull matter, but the mind is
neither a material nor immaterial substance.
idam*.this.here* nara.*man/human*.m viddhi.!*know.to.be <http://know.to.be>*
na.*not* dehaka*.embodiment*.m + jaDa.*inert/numb/dense*: deha*.gross.body*
:_manas*.Mind* ca.*and/also* atra.*here* = na.*not* jaDa.*inert/numb/dense*.m
na.*not* a.*not*.jaDa.*inert/numb/dense*.m vidu:
यत् कृतम् मनसा तात तत्.कृतम् विद्धि राघव ।
yat kRtam manasA tAta tat.kRtam viddhi rAghava |
yat tyaktam manasA tAvat tat.tyaktam viddhi ca.anagha ||3|110|14||
.
yat.*what/which* kRta*.done/made*.m *by/with* manas*.Mind*.A tAta1 tat.kRta
*.done/made*.m viddhi.!*know.to.be <http://know.to.be>* rAghava*.Raaghava*
yat.*what/which* tyakta.*abandoned.*.m *by/with* manas*.Mind*.A tAvat*.x.*
tat.tyakta.*abandoned.*.m viddhi.!*know.to.be <http://know.to.be>* ca anagha
*.sinless/dear.boy*
.
*what is done by the Mind, lad, know That to be a karmic act, rAghava*
*.*
*what's forsaken by the Mind likewise know That likewise, dear boy*
*. *
*vlm. Whatever is done with the mind or voluntarily by any man, know Ráma,
that act to be actually done by him; (since an involuntary action is
indifferent by itself); and whatsoever is shunned by it, know that to be
kept out.
mana:mAtram jagat kRtsnam mana: paryanta.maNDalam |
मनो व्योम मनः भुमिर् मनो वायुर् मनो महान् ॥३|११०|१५॥
*.*
*the world's a measure of the Mind*
*Mind is the whole horizon*
*Mind is vyoma, the spacious sky*
*Mind is the earth*
*Mind is the vastness of the air*
*.*
mana:mAtram jagat kRtsnam = mana: paryanta.maNDalam + mana:_vyoma mana:
bhumi: = mana:_vAyu:_mana:_mahAn
*. *
*vlm.15 The mind alone makes the whole world to the utmost end of the
spheres. The mind is the emptiness and the air and earth in its greatness.
mana: yadi padArthe tu tat.bhAvena na yojayet |
tata: sUrya.udaye_api_ete na prakAzA: kadAcana ||3|110|16||
.
*does not connect with that bhAva.Impression*
*then even in the sunrise*
*it does not see any light at.all.*
*. *
mana: yadi padArthe tu tat.bhAvena na yojayet tata: sUrya.udaye_api_ete na
prakAzA: kadAcana
*. *
*vlm.16. If the mind do not join a thing with its known properties and
qualities; then the sun and the luminaries would appear to be without their
light.
*vlm.16 If the mind does not join a thing with its known properties and
qualities, then the sun, planets and stars would appear to be without their
light.
mana:_moham upAdatte yasya.asau mUDha* ucyate |
शरीरे मोहम् आपन्ने न शवो मूढ उच्यते ॥३|११०|१७॥
zarIre moham Apanne na zava:_mUDha* ucyate ||3|110|17||
.
*Mind *
*assumes *
*its delusion*
*: *
*in the body it is called a fool, having assumed delusion*
*.*
*a corpse is not a fool*
*...*
mana:_moham upAdatte yasya.asau mUDha* ucyate zarIre moham Apanne na
zava:_mUDha* ucyate
.
*vlm. The mind assumes the properties of knowledge and ignorance, from
which it is called a knowing or unknowing thing. But these properties are
not to be attributed to the body, for a living body is never known to be
wise, or a dead carcass an ignorant person.
mana: pazyati bhavati_akSi zRNvat.zravaNatAm gatam |
त्वक्.भावम् स्पर्शनाद् एति घ्राणताम् एति जिघ्रणात् ॥३|११०|१८॥
tvak.bhAvam sparzanAt eti ghrANatAm eti jighraNAt ||3|110|18||
.
*Mind sees & knows and becomes*
*in the Eye*
*as*
*listening leads to hearing *
*touch*
*becomes feeling that comes from the sense of Touch*
*.*
*to the sense of Smell it comes from smelling*
*...*
mana: pazyati bhavati_akSi zRNvat.zravaNatAm gatam tvak.bhAvam sparzanAt
eti ghrANatAm eti jighraNAt *.*
*. *
*vlm.18. The mind becomes the sight in its act of seeing, and it is hearing
also when it hears any thing; it is the feeliug of touch in connection with
the skin, and it is smelling when connected with the nose.
rasanAt rasatAm eti vicitrA: tatra vRttiSu |
nATake naTavat dehe mana* eva.anuvartate ||3|110|19||
.
*so*
*from Taste it comes to tastiness of different sorts*
*.*
*in an Actor's body acting*
*Mind performs its play*
*. *
rasanAt rasatAm eti vicitrA: tatra vRttiSu nATake naTavat dehe mana*
eva.anuvartate
*. *
*vlm.19. So it becomes taste being connected with the tongue and palate,
and takes many other names besides, according to its other faculties. Thus
the mind is the chief actor on the stage of the living animal body.
laghu dIrgham karoti_eva satye_a.sattAm prayacchati |
कटुताम् नयति स्वादु रिपुम् नयति मित्रताम् ॥३|११०|२०॥
kaTutAm nayati svAdu ripum nayati mitratAm ||3|110|20||
.
nayati svAdu ripum nayati mitra.tA.m
*. *
*it makes the short*
*long,*
*it imputes falsehood*
*to the true,*
*the sweet it brings to bitterness,*
*but *
*friendship to an enemy*
*. *
*vlm.20. It magnifies the minute and makes the true appear as untrue it
sweetens the bitter and sours the sweet; and turns a foe to a friend and
य एव प्रतिभासो ऽस्य चेतसः वृत्ति.वर्तिनः ।
ya* eva pratibhAsa:_asya cetasa:_vRtti.vartina: |
ततस् तद् एव प्रत्यक्षम् तथा_अत्र_अनुभवात् इह ॥३|११०|२१॥
tata: tat eva pratyakSam tathA.atra.anubhavAt iha ||3|110|21||
.
*whatever the projection be of Affectivity,*
*ideas ideating from*
*That*
*are just that*
*evidently & so becoming here*
*.*
ya* eva pratibhAsa:_asya cetasa:_vRtti.vartina: tata: tat eva pratyakSam
tathA.atra.anubhavAt iha
*. *
*AS. Whatever reflects (ya: eva pratibhAs*a:_a*sya ) in this mind following
its own trends (cetasa:_vRttivartina:) subsequently, it becomes reality
*vlm.21. In whatever manner the mind represents itself in its various
aspects, the same becomes evident to us both in our perceptions and
conceptions of them.
*AS. In other words, mind can convince itself of reality of things which
are only vaguely experienced.
*vlm. Every body takes things in the same light, as his mind represents
them unto him.
pratibhAsa.vazAt eva svapna.Akulita.cetasa: |
हरिश्चन्द्रस्य सम्पन्ना रात्रिर् द्वादश.वार्षिकी ॥३|११०|२२॥
harizcandrasya sampannA rAtri: dvAdaza.vArSikI ||3|110|22||
.
pratibhAsa.vazAt eva svapna.Akulita.cetasa: harizcandrasya sampannA rAtri:
dvAdaza.vArSikI
*. *
****vlm*
*by force of such a projection*
*overwhelmed by dream*
*the Awareness of hariz.candra*
*experienced a night*
*that was twelve years long*
*. *
* TNG.knowers may recall Picard's Dream.experience of an entire lifetime,
which might have been written by our own Philosopher.Poet.
चित्त.अनुभाव.वशतो मुहूर्तत्वे गतम् युगम् ।
citta.anubhAva.vazata:_muhUrtatve gatam yugam |
इन्द्र.द्युम्नस्य वैरिञ्च्य.पुर.अभ्यन्तर.वर्तिनः ॥३|११०|२३॥
indra.dyumnasya vairiJcya.pura.abhyantara.vartina: ||3|110|23||
.
citta.anubhAva.vaza.tas *whin* muhUrtatva.e gata.m yuga.m indra.dyumna.sya
vairiJcya.pura.abhyantara.varti.na:
*. *
*thru the force of Affective Experience*
*an hour became an Age*
*for indradyumna when he dwelt deep within Creator.City*
*. *
***vlm
*AS. He is said to have lived in a city named viriJcya.pura only for a
muhUrta (about 48 min. . 30 of them make 24 hours!) but in reality it was a
*sv. Mind decides what is heaven and what is hell.
mana:jJayA mana:vRttyA sukhatAm yAti rauravam |
prAta: prApta.vyarAjasya su.buddhasya_iva bandhanam ||3|110|24||
.
*by/with* mana:jJayA mana:vRttyA sukhatAm yAti rauravam prAta:
prApta.vyarAjasya su.buddhasya_iva bandhanam *= *
*. *
*as Mind knows, *
*as Mind changes, *
*what's Terrible becomes likeable *
*at.break.of.day *
prAptavya.rAjasya *to.be.got a rAja.king *
su.buddhasya_iva bandhanam* as *
*like the bond. *
*VA. by mind’s wish and fancy, happiness becomes hell (and hell happiness),
and mind decides, if tomorrow a prisoner will get kingdom or more bondage.
and thus the subject to the verb yAti. • The analogy is that of the binding
of a prisoner who is hoping to become the King in the morning. • Also, in
the first line, is saying: The imagination of a person with a happy mind
(manojJaya) turns even hell into happiness.
*vlm.24. The presentation of a fair prospect before the imagination, turns
the present pain to pleasure; as a man bound in chains forgets his painful
state, in the hopes of his release or installation on the next morning.
#Ap . #prAp . #*prAptavya.* mfn. . to be reached or attained or gained or
jite manasi sarvA_eva vijitA ca_indriya.avali: |
zIryate ca yathA tantau dagdhe mauktika.mAlikA ||3|110|25||
.
*when Mind is conquered*
*so is everything*
*and the sensory chain *
*is weakened *
*&*
*diminishes thus in the body*
*:*
*when the thread breaks Ur pearls are lost*
*. *
jite manasi sarvA_eva vijitA ca_indriya.avali: zIryate ca yathA tantau
dagdhe mauktika.mAlikA *= *
*. *
*VA. second line and if the tread is broken, string of pearls is scattered.
*AS. With mind won over, the whole army of organs is defeated, just as a
(dagdhe)*.
*vlm. ... as the loosened thread of a string of pearls, scatters the
precious grains at random over the ground.
sarvatra sthitayA svaccha.rUpayA nirvikArayA |
समया सूक्ष्मया नित्यम् चिच्छक्त्या साक्षि.भूतया ॥३|११०|२६॥
samayA sUkSmayA nityam cit*zaktyA sAkSi.bhUtayA ||3|110|26||
.
*everywhere situate as pure form*
*the* *transformationless subtly.the.Same eternal Power of Consciousness*
*is a Witness*
*...*
sarvatra sthitayA svaccha.rUpayA nirvikArayA samayA sUkSmayA nityam
cit*zaktyA sAkSi.bhUtayA *= *
*. *
**vlm.26. The mind that preserves its clear sightedness, and its equanimity
even temper and nice discernment at all times, under the testimony of its
conciousness, and approbation of its good conscience.*
*sv.26 What is more mysterious, Rama, than that the mind is able to veil
the omnipresent, pure, eternal and infinite consciousness making you
confuse it with this inert physical body?
sarva.bhAva.anugatayA na cetya.artha.vibhinnayA |
राम,_आत्म.सत्तया मूकम् अपि देह.समम् जडम् ॥३|११०|२७॥
rAma,_Atma.sattayA mUkam api deha.samam jaDam ||3|110|27||
.
*by coming to enter every state of being*
*with no conceivable thing apart from the real state of the rAma.self*
*altho it's as mute as a dead Body*
*.*
sarva.bhAva.anugatayA na cetya.artha.vibhinnayA rAma,_Atma.sattayA mUkam
api
deha.samam jaDam *= *
*. *
*...*
*vlm.27. With your mind acquainted with the states of all things, but
undisturbed by the fluctuations of the objects that come under your
mana:_anta: calati vyartham manana_eSaNa.muhyayA |
बहिर्.गिरि.सरिद्.व्योम.समुद्र.पुर.लीलया ॥३|११०|२८॥
bahir.giri.sarit.vyoma.samudra.pura.lIlayA ||3|110|28||
.
manas anta: calati . *Mind moves within = *
vyartham . *aimlessly = *
manana.eSaNa.muhyayA . *with wishful mental delusion = *
bahir.giri.sari*t.v*yoma.samudra.pura.lIlayA –
*with external mountains & rivers & seas & cities at play*
*vlm.28. The mind is restless cf its own nature, vith all its vain thoughts
and desires within itself; but the man is carried abroad as by its current;
over hills and deserts and across rivers and seas, to far and remote cities
and countries (in search of gain).
jAgrat ca.abhimatam vastu nayati_amRta.mRSTatAm |
अन्.ईहितम् च विषताम् नयत्य् अमृतम् अप्य् अलम् ॥३|११०|२९॥
an.Ihitam ca viSatAm nayati_amRtam api_alam ||3|110|29||
.
*& *
*waking is considered real *
nayati amRta.mRSTatAm =
an.Ihitam ca viSatAm . *and undesired poisonousness = *
nayati amRtam apy alam
.
jAgrat ca.abhimatam vastu nayati_amRta.mRSTatAm an.Ihitam ca viSatAm
nayati_amRtam api_alam *= *
*. *
*vlm.29. The waking mind deems the objects of its desire, to be as sweet as
honey, and whatever it does not like, to be as bitter as gall; altho they
may be sweet to taste; (i. e. the blindness of sensuous minds in their
choice of evil for good, and slighting of good as evil).
amRSTa.sarva.bhAvAnAm alam Atma.camatkRtim |
मनः स्व.अभिमत.आकारम् रूपम् सृजति वस्तुषु ॥३|११०|३०॥
mana: sva.abhimata.AkAram rUpam sRjati vastuSu ||3|110|30||
.
*detached from every Feeling*
*such a self.surprise*
*when *
*Mind makes its own Mindedness*
*then *
*Form emerges as Substantiality*
*. *
amRSTa.sarva.bhAvAnAm alam Atma.camatkRtim mana: sva.abhimata.AkAram rUpam
sRjati vastuSu *= *
*. *
*VA. full of all imaginations, it (mind) makes wonders, mind takes the
have not understood the true nature of things* (amRSTa.sarvabhAvAnAm), the
स्पन्देषु वायुताम् एति प्रकाशेषु प्रकाशताम् ।
spandeSu vAyutAm eti prakAzeSu prakAzatAm |
draveSu dravatAm eti cit*zakti.sphuritam mana: ||3|110|31||
.
*in its vibrations going to Wind.ness*
*in its illuminations to Illuminacy*
*in its flowings to fluidity*
*Mind*
*manfests Consciousness.Power*
*.*
spandeSu vAyutAm eti prakAzeSu prakAzatAm draveSu dravatAm eti
cit*zakti.sphuritam mana:
*. *
*sv.28.33 The mind itself appears as wind in the moving element, lustre in
पृथ्व्याम् कठिनताम् एति शून्यताम् शून्य.दृष्टिषु ।
pRthvyAm kaThinatAm eti zUnyatAm zUnya.dRSTiSu |
सर्वत्र_इच्छा.स्थितिम् याति चिच्छक्ति.स्फुरितम् मनः ॥३|११०|३२॥
sarvatra_icchA.sthitim yAti cit*zakti.sphuritam mana: ||3|110|32||
.
pRthvi.yAm kaThina.tAm eti . * it goes.to <http://goes.to>* =
zUnyatAm . *emptiness
= *zUnya.dRSTiSu sarvatra . *in empty.objects everywhere = *yAti
icchA.sthitim . *comes to the Wish.State *cit*zakti.*Consciousness.Power*.
sphurita.*flashing/throbbing/convulsing*.m manas.*Manas.Mind*
*. *
*vlm.32. It vanishes in vacuity and extends in the space; it dwells in
everything at its pleasure, and flies from everywhere at its will.
zUnyatAm . *emptiness
= *zUnya.dRSTiSu sarvatra . *in empty.objects everywhere = *yAti
icchA.sthitim . *comes to the Wish.State *cit*zakti.*Consciousness.Power*
.sphurita.*flashing/throbbing/convulsing*.m manas.*Manas.Mind*
शुक्लम् कृष्णी.करोत्य् एव कृष्णम् नयति शुक्लताम् ।
zuklam kRSNI.karoti_eva kRSNam nayati zuklatAm |
vinA_eva deza.kAlAbhyAm zaktim pazya.asya cetasa: ||3|110|33||
.
*since it blackens the white*
*bringing black to whiteness irrespective of place & time*
*see its Power of Affectivity*
*.*
zukla.m kRSNI.karoti.*makes.black =* eva.*indeed/only/so = *
kRSNa.m nayat.i zukla.tAm + vinA. eva.*indeed/only/so =* deza.kAlA.bhyAm .
zakti.m pazya. asya. cetas.a:
*. *
*vlm.33. It whitens the black and blackens the white, and is confined to no
place or time but extends throngh all.
manasi_anyatra saMsakte carvitasya.api jihvayA |
भोजनस्य_अपि मृष्टस्य न स्वादो ऽस्य_अनुभूयते ॥३|११०|३४॥
bhojanasya_api mRSTasya na svAda:_asya_anubhUyate ||3|110|34||
.
carvitasya api jihvayA .
bhojanasya api mRSTasya .
na svAda:_asya anubhUyate .
*vlm.34. The mind being absent or settled elsewhere, we do not taste the
sweet, which we suck or swallow or grind under the teeth or lick with the
tongue.
*sv.34 If 'the mind is elsewhere' the taste of food that is being eaten is
not really experienced.
yat citta.dRSTam tat dRSTam na dRSTam tat alokitam |
अन्ध.कारे यथा रूपम् इन्द्रियम् निर्मितम् तथा ॥३|११०|३५॥
andha.kAre yathA rUpam indriyam nirmitam tathA ||3|110|35||
.
ta*t d*RSTam na dRSTam . *that Percept is no Percept = *
ta*t a*lokitam . *that is unseen = *
*??? *
*KG. ya*t c*itta / TPD yaccid. *
*KG and TPD both have <tadRSTaM>. *
*TPD. is missing a syllable: yacciddRSTaMtadRSTaMnadRSTaMtadalokitam
||3|110|
यत् चित्त.दृष्टम्
न दृष्टम् तत्.अलोकितम् Not see/known is that unperceived/unseen अन्ध.कारे
यथा रूपम् as form in the darkness इन्द्रियम् निर्मितम् तथा so sensation is
*VA. second line as in darkness so form created by senses . what would it
forms even without external light, likewise it has built the sense organs.
*vlm.35. What is seen by the mind, is seen with the eyes, and what is
unseen by it, is never seen by the visual organs; as things lying in the
dark are not perceptible to the sight.
*sv.35 If 'the mind is elsewhere' one does not see what is right in front
of oneself.
indriyeNa mana: dehi manasA_indriyam unmana: |
indriyANi prasUtAni manasa: na_indriyAn_mana: ||3|110|36||
.
*manas.Mind* *embodies* *mental* *sensation*
*being excited*
.
*the sense.faculty is born of Mind*
*not Mind of the sense.faculty*
*.*
indriyeNa mana: dehi manasA_indriyam unmana: indriyANi prasUtAni manasa:
na_indriyAn_mana:
.
(*jd. the world is projected
from the internal Heart.Center
thru the sense.faculty's organs externally.)
*sv.36 The senses are born of the mind, but not the other way round.
*vlm.36. The mind is embodied in the organic body, accompanied by the
sensible organs; but it is the mind that actuates the senses and receives
the sensations; the senses are the products of the mind, but the mind is
not a production of sensations.
#sU . #prasU . #*prasUta.* प्रसूत .p.p.. . Begotten, engendered • तच्च
The primordial essence or matter. —,ap .
*मन्* #man . #*unmanas* . excited or disturbed in mind, perplexed pAN. 5.2,
atyanta.bhinnayo:_aikyam yeSAm citta.zarIrayo: |
ज्ञात.ज्ञेया महात्मानो मनस्य आस्ते सु.पण्डिताः ॥३|११०|३७॥
jJAta.jJeyA* mahAtmAna:_manasya.aste su.paNDitA: ||3|110|37||
.
*it's a oneness of infinite divisions*
*of which Affective bodies*
*those Great.Souls who've known what's to.be.known* *about Mind*
*are the real paNDitas*
*.*
atyanta.bhinnayo:_aikyam yeSAm citta.zarIrayo: jJAta.jJeyA*
mahAtmAna:_manasya.aste su.paNDitA: *= *
*. *
**vlm.37. Those great souls (philosophers), who have investigated into the
body and mind, and those learned men who show us their mutual relations
कुसुम.उल्लासि.धम्मिला हेला.चलित.लोचनाः ।
kusuma.ullAsi.dhammilA* helA.calita.locanA: |
काष्ठ.कुड्य.उपम.अङ्गेषु लग्ना_अप्य् अमनसो ऽङ्गना ॥३|११०|३८॥
kASTha.kuDya.upama.aGgeSu lagnA_api_a.manasa:_aGganA ||3|110|38||
.
*their braids are a crown of blossoms*
*their eyes shift in their play*
*:*
*their bodies are like wooden walls*
*when such a Girl is embraced Mindlessly*
*.*
kusuma.ullAsi.dhammilA* helA.calita.locanA: kASTha.kuDya.upama.aGgeSu
lagnA.api_a.manasa:_aGganA *= *
*. *
*sv. Even if the body is embraced by a woman: to him it is like a piece of
wood coming into contact with the body.
*vlm. A handsome woman decked with flowers in the braids of her hair, and
looking loosely with her amorous glances, is like a log of wood, in contact
with the body of one, whose mind is absent from himself.
manasi_anyatra saMsakte vItarAgeNa kAnane |
क्रव्याद् अचर्वितो ऽङ्क.स्थः स्व.करो ऽपि न लक्षितः ॥३|११०|३९॥
kravyAt acarvita:_aGka.stha: sva.kara:_api na lakSita: ||3|110|39||
.
manasi anyatra saMsakte
vItarAgeNa kAnane – *without passion in the forest *
kravyAd acarvita:_aGkastha: .
sva.kara:_api na lakSita: .
**vlm.39. The dispassionate Yogi that sits reclined in his abstract
voracious beast from his body; owing to the absence of his mind. *
*sv.39 Even if his arms are cut off, he does not experience it.
sukhI.kartum su.du:khAni du:khI.kartum sukhAni ca |
sukhena_eva.azu yujyante manasa:_atizayA* mune: ||3|110|40||
.
sukhI.kartum su.du:khAni *to make pleasant great pains and make painful
great pleasures *
du:khI.kartum sukhAni ca .
sukhena eva Azu yujyante .
manasa: 'tizayA:_mune: .
**vlm.40. The mind of the sage, which is practised in mental abstraction,
*VA. mind of muni easily and quickly makes great sorrows into happiness and
does not! The first line is saying: The feelings of mind can turn great
sadness into happiness and vice versa. The second line is adding: But the
strong feelings of a Muni are promptly joined with happiness.
*sv.40 He is able to convert all sorrow into bliss.
manasi_anyatra saMsakte kathyamAnA_api yatnata: |
लता परशु.कृत्ता_इव कथा विच्छिद्यते बत ॥३|११०|४१॥
latA parazu.kRttA_iva kathA vicchidyate bata ||3|110|41||
.
manasi anyatra saMsakte – *when Mind is involved elsewhere = *
kathyamAnA api – *even telling a story = *
yatna.tas latA . *thru effort a vine = *
parazu.kRttA iva . *as.if **chopped by an axe = *
kathA vicchidyate bata . *just how is it splintered? = = *
*vlm.41. The mind employed in some other thought and inattentive to the
present discourse, finds it as a detached piece of wood dissevered by an
axe.
*sv.41 If the mind is elsewhere, even if you hear an interesting story, you
do not hear anything at all.
manasi_adri.taTA.rUDhe gRhasthena.api jantunA |
शुभ्र.अभ्र.कन्दर.भ्रान्ति.दुःखम् सम्.अनुभूयते ॥३|११०|४२॥
zubhra.abhra.kandara.bhrAnti.du:kham sam.anubhUyate ||3|110|42||
.
manasi . *in manas.Mind = *
adri.taT*a.A*rUDhe . *when standing on a mountain.slope = *
gRha.sthena api jantunA . *by someone seated in his own house = *
zubhra.abhra.kandara.bhrAnti.du:kham .
radiant.cloud.cavern.illusion.sorrow = *???*
samanubhUyate sam.anubhUyate . *is experienced. *
*vlm.42. A man sitting at home, and thinking of his standing on the
precipice of a mountain, or falling into the hollow cave below, shudders at
the idea of his imminent danger: so also one is startled at the prospect of
a dreary desert even in his dream, and is bewildered to imagine the vast
deep under the clouds. (See Hume on the Association of Ideas).
different personalities.
मनस्य् उल्लसिते स्वप्ने हृद्य् एव पुर.पर्वताः ।
manasi_ullasite svapne hRdi_eva pura.parvatA: |
आकाश इव विस्तीर्णे दृश्यन्ते निर्मिताः क्षमाः ॥३|११०|४३॥
.
hRdi eva *there in the Heart *
pura.parvatA: . *mountain cities = *
AkAze iva vistIrNe – *when as.if scattered in the Space.sky = *
dRzyante . *are seen *
nirmitA: kSamA: *. *
*vlm.43. The mind feels a delight at the sight of a lovely spot in its
dream, and at seeing the hills, cities and houses stretching on the
clusters of stars shining in the extended plain of the sky. (Objects which
are pleasurable or painful to the sight, give pleasure and pain to the
mind, when it is connected with that sense).
*VA. why AkAza, and not AkAze? ... like in spread out space created
appropriate images are seen *AS. It is AkAze! The sandhi with the following
vowel "i" changes the "e" to "a". Actually, the sandhi first turns e into
ay and there are now two options: AkAzayiva or AkAza iva. The first is
natural, the second is a special exception attributed to zAkalya and
mentioned in the sUtra: lopa: zAkalyasya 8.3.19
mana:_vilulite svapne hRdi_eva.adri.purAvalim |
तनोति चलित.अम्भोधिर् वीची.चयम् इव_आत्मनि ॥३|११०|४४॥
tanoti calita.ambhodhi: vIcI.cayam iva_atmani ||3|110|44||
.
*Mind*
*when delighting in dream*
*there in the Heart*
*extends a horizon of mountains and cities*
*like oceans stirring with clustering waves of itself*
*. *
mana:_vilulite svapne hRdi_eva.adri.purAvalim tanoti calita.ambhodhi:
vIcI.cayam iva.atmani
*. *
*vlm*
अन्तर्.अब्धि.जलाद् यद्.वत् तरङ्ग.आपीड.वीचयः ।
antar.abdhi.jalAt yat.vat taraGga.ApIDa.vIcaya: |
देह_अन्तर्.मनसस् तद्.वत् स्वप्न.अद्रि.पुर.राजयः ॥३|११०|४५॥
deha.antar.manasa: tat.vat svapna.adri.pura.rAjaya: ||3|110|45||
.
*just as*
*from within ocean.waters the current clouds into streaming waves*
*so*
*the body from within the Mind is Thatwise the procession*
*of dreams of cities and mountain.ranges*
*. *
antar.abdhi.jalAt_yat.vat taraGga.ApIDa.vIcaya: deha.antar.manasa: tat.vat
svapna.adri.pura.rAjaya: =
*. *
*vlm.45. As the waters of the sea display themselves in huge surges,
billows and waves, so the mind which is in the body, displays itself in the
various sights exhibited in our dreams.
aGkurasya yathA patra.latA.puSpa.phala.zriya: |
मनसो ऽस्य तथा जाग्रत्.स्वप्न.विभ्रम.भूमयः ॥३|११०|४६॥
manasa:_asya tathA jAgrat.svapna.vibhrama.bhUmaya: ||3|110|46||
.
*as*
*from the sprout comes.forth*
*a wealth of leaves & branches & flowers & fruit*
*so*
*from the Mind of this one there.are *
*thus *
*waking.dream.delusion=fields*
*.*
aGkurasya yathA patra.latA.puSpa.phala.zriya:_manasa:_asya tathA
jAgrat.svapna.vibhrama.bhUmaya:
*. *
*vwv.627 As there are the riches of leaves, creepers, flowers and fruits of
a sprout. so there are the fields (or attitudes) of waking, dreaming, and
wandering of this mind.
*vlm.46. As the leaves and branches, flowers and fruits are the products of
the shooting seed; so every thing that is seen in our waking dreams, is the
creations of our minds.
vyatiriktA yathA hemna: na hema.vanitA tathA |
जाग्रत्.स्वप्न.क्रिया.लक्ष्मीर् व्यतिरिक्ता न चेतसः ॥३|११०|४७॥
jAgrat.svapna.kriyA.lakSmI: vyatiriktA na cetasa: ||3|110|47||
.
*distinct from gold a gold "Venus" is not*
*! *
*thus*
*Waking.Dream..Action...Wealth are not distinct*
*from chetas, the Affective Consciousness*
*. *
vyatiriktA yathA hemna: na hema.vanitA tathA jAgrat.svapna.kriyA.lakSmI:
vyatiriktA na cetasa:
*. *
*vwv. As (the statue of) a woman made of gold is not distinct from gold,
so, the splendor of the activities in waking and dream is not distinct from
the mind.
*vlm.47. As a golden image is no other than the very gold, so the creatures
of our living dreams, are not otherwise than the creations of our fanciful
mind.
waking and dreaming.
धारा.कण.ऊर्मि.फेन.श्रीर् यथा संलक्ष्यते ऽम्भसः ।
dhArA.kaNa.Urmi.phena.zrI: yathA saMlakSyate_ambhasa: |
तथा विचित्र.विभवा नानाता_इयम् हि चेतसः ॥३|११०|४८॥
tathA vicitra.vibhavA nAnAtA_iyam hi cetasa: ||3|110|48||
.
dhArA.kaNa. Urmi.phena.zrI: yathA saMlakSyate 'mbhasa: tathA vicitra.vibhavA
. nAnAtA iyam hi cetasa: *. then there is variety of Affect*
*. *
vwv.261 As the majesty of water is seen in (the form of) a stream, spray,
wave, or foam, so indeed is this manifoldness of the mind having various
(pr wonderful) powers.
*vlm.48. As a drop or shower of rain, and a foam, or froth of the wave, are
but different forms of water; so the varieties (manatá), of sensible
objects are but formations of the same mind. (Lit, formations or
transformations of the mind).
waking and dreaming.
स्व.चित्त.वृत्तिर् एव_इह जाग्रत्.स्वप्न.दृशा_उदितम् ।
sva.citta.vRtti: eva_iha jAgrat.svapna.dRzA_uditam |
रसावेशात्_उपादत्ते शैलूष इव भूमिकाम् ॥३|११०|४९॥
.
*is*
*here*
*thru the waking.dream=Seer arisen*
*just as thru entering the Feeling*
*it is assumed by an Actor* onstage*
*.*
sva.citta.vRtti: eva_iha jAgrat.svapna.dRzA_uditam rasAvezAt_upAdatte
zailUSa* iva bhUmikAm
.
*jd. an actor studies his part, feels the role,
assumes the character as his own,
and projects it from the stage
.
first in the list of victims at the #puruSamedha ('human sacrifice') in the
*yajurveda. sAyana says it is a man who lives on the prostitution of his
wife.
*vlm.49. These are but the thoughts of our minds, that are seen in our
waking dreams; like the various garbs which an actor puts on him, to
represent different characters in a play.
caNDAlatvam hi lavaNe pratibhAsa.vazAt_yathA |
तथा इदम् जगद् आभोगि मनो.मनन.मात्रकम् ॥३|११०|५०॥
tathA idam jagat_Abhogi mana:manana.mAtrakam ||3|110|50||
.
*the Darkie existence shown in lavaNa.Saltyman*
*comes thru the power of projection*
*for the world is within the worldling as the measured mentation of Mind*
*.*
caNDAlatvam hi lavaNe pratibhAsa.vazAt_yathA tathA idam jagat_Abhogi
mana:manana.mAtrakam .
.
*vlm.50. As the king lavaNa believed himself·to be a chandáia for some
time, so do we believe ourselves to be so and so, by the thoughts of our
minds.
yat.yat saMvedyate kimcit tena tena.azu bhUyate |
मनो मनन.निर्माणम् अथ_इच्छसि तथा कुरु ॥३|११०|५१॥
mana:_manana.nirmANam atha_icchasi tathA kuru ||3|110|51||
.
yat.yat saMvedyate kimcit tena tena.azu bhUyate mana:_manana.nirmANam
atha_icchasi tathA kuru *.*
*. *
*whatever is conceived as anything*
*by thatever means it happens*
*: *
*Mind is a mental construct*
*so as U wish U do*
*. *
*sv.51 The mind experiences what it itself constructs, the mind is nothing
but what has been put together by thought; knowing this, do as you please.
*vlm.51. Whatever we think ourselves to be in our consciousness, the same
soon comes to pass upon us; therefore mould the thoughts of your mind in
any way you like. (i.e. As one thinks himself to be, so will he find
himself to become in his own conceit.)
nAnA pura.sarit*zaila.rUpatAm etya dehinAm |
तनोत्य् अन्तःस्थम् एव_इदम् जाग्रत्.स्वप्न.मयम् मनः ॥३|११०|५२॥
tanoti_anta:stham eva_idam jAgrat.svapna.mayam mana: ||3|110|52||
.
*transformed to cities, streams, & mountains*
*for the Embodied*
*Mind *
*extends entirely within this world of waking.dream*
*.*
nAnA pura.sarit*zaila.rUpatAm etya dehinAm tanoti_anta:stham eva_idam
jAgrat.svapna.mayam mana:
*. *
*vlm.52. The embodied being beholds many cities and towns, hills and rivers
before him; all which are but visions of waking dreams, and stretched out
by the inward mind.
suratvAt daityatAm etya nAgatvAn_nagatAm api |
pratibhAsa.vazAt_cittam Apannam lavaNa: yathA ||3|110|53||
.
*it has gone*
*from the Brightling to the Demonic state*
*or*
*from an elephant to a mountain*
*from a snake to a tree *
*by projective force*
*like lavaNa.Saltyman's troubled chitta.Affection*
*. *
suratvAt daityatAm etya nAgatvAn_nagatAm api pratibhAsa.vazAt_cittam
Apannam lavaNa: yathA
.
*VA. nAgatvAn.nagatAm.api . something resembling a snake becomes a snake?
a tree (something immobile: na gacchati iti naga:).
*vlm.53. One sees a demon in a deity, and a snake where there is no snake;
naratvAt eti nArItvam pitRtvAt putratAm gata: |
यथा क्षिप्रम् प्रति नरः स्व.संकल्पात् तथा मनः ॥३|११०|५४॥
yathA kSipram prati nara: sva.saMkalpAt tathA mana: ||3|110|54||
.
*it goes *
*from fatherhood to sonship*
*as quickly as a Human Mind conceives its self.conceit*
*. *
naratvAt eti nArItvam pitRtvAt putratAm gata: yathA kSipram prati nara:
sva.saMkalpAt tathA mana:
*. *
****vlm*
संकल्पतः प्रम्रियते संकल्पाj जायते पुनः ।
saMkalpata: pramriyate saMkalpAt jAyate puna: |
mana: ciraMtana.abhyastAt jIvatAm eti_an.AkRti: ||3|110|55||
.
*thru its Conception it is born again*
*:*
*bodiless Mind, through constant Practice, comes to the state of Life*
*.*
saMkalpata: pramriyate saMkalpAt jAyate puna:_mana: ciraMtana.abhyastAt
jIvatAm eti_an.AkRti:
*. *
#mR . #pramR . Caus. P. #pramarayati .मारयति, to put to death S3Br. •.•> MW
gives only this citation. • #pramriyate . is brought to die, <saMkalpata:
pramriyate saMkalpA*t j*Ayate puna: | mana*: ciraMta*n*a.a*bhyastA*t j*IvatAm
eti_an.AkRtiH> y3110.055.
#ci* . #cira .#ciraMtana, #ciratna . ancient, from ancient times • for a
long time, <mana*: ciraMta*n*a.a*bhyastA*t j*IvatAm eti_an.AkRtiH>,
*vlm.55. It is by its wish that the mind is subject to death, and to be
born again in other bodies; and tho it is a formless thing of its nature,
yet it is by its constant habit of thinking, that it contracts the notion
of its being a living substance (jíva).
it is a jiva with a body etc.
mana:_manana.sammUDha.mUDha.vAsanam Atatam |
संकल्पाद् योनिम् आयाति सुख.दुःखे भय.अभये ॥३|११०|५६॥
saMkalpAt yonim AyAti sukha.du:khe bhaya.abhaye ||3|110|56||
.
*Mind*
*in mental.stupor affecting **vAsanA.Imprints*
*is extended thru Conception*
*&*
*comes to a womb*
*good or bad, scary or not*
*.*
manas.*Manas.Mind = *manana*.x.*sammUDha*.x.*mUDha*.x.*vAsana*.x.*m = Atata
*.x.*m = saMkalpA*.x.*t yoni*.x.*m AyAti*.x.* = sukha*.x.*du:kha*.x.*e bhaya
*.x.*abhaya*.x.*e *.*
*. *
*vlm.56. The mind is busy with its thoughts of long drawn wishes, which
cause its repeated births and deaths, and their concommitants of hopes and
fears, and pleasure and pain. (The wish is father of thoughts, and these
mould our acts and lives).
sukham du:kham ca manasi tile tailam iva sthitam |
tat deza.kAla.vazata: ghanam vA tanu vA bhavet ||3|110|57||
.
*pleasure and pain are in the Mind *
*as oil is in the sesame*
*. *
*it is because of time and place *
*that it is known as thick or thin. *
*.*
sukham du:kham ca manasi . *pleasure and sorrow in the Mind *=
tile tailam iva sthitam . *is situate like oil in sesame seed =*
tad deza.kAla.vazatas . *that because of time and place* =
ghanam vA tanu vA bhavet . *becomes thick or thin*
*.*
*vlm.57. Pleasure and pain are situated in the mind like thç oil in the
sesamum seed, and these are thickened or thinned like the oil under
particular circumstances of life. Prosperity thickens our pleasure, and
adversity our pain; and these are thinned by their reverses again.
चेतसो मनन.असङ्गाद् घनी.भूते सुख.असुखे ॥३|११०|५८॥
cetasa:_manana.asaGgAt ghanI.bhUte sukha.asukhe ||3|110|58||
.
tailam tilasya cAkrAntyA . *by squeezing oil from sesame = *
sphuTatAm eti zAzvatIm . *the future is expressed = *
cetasa:_manan*a.a*saGgAt – *through mental detachment from Affect = *
ghanI.bhUte sukh*a.a*.sukhe – *thickening to be good space and not so good*
*... *
*VA. as oil from sesamum is squeezed and thickened by press, from mind,
because of association with thoughts, thoughts thicken in happiness or
unhappiness??? *AS. As oil from sesame finally becomes apparent (sphuTatAm
eti) only after strong grinding (AkrAntyA), likewise with thinking process,
the happiness and unhappiness are extracted (distilled) from the mind.
mind, that aggravates or lightens its sense of pleasure or pain. (Loss or
gain unfelt, is nothing lost or gained. The pleasure or pain of which we
are ignorant, is no pleasure or pain).
deza.kAla.abhidhAnena rAma saMkalpa eva hi |
कथ्यते तत् वशाद् यस्माद् देश.कालौ स्थितिम् गतौ ॥३|११०|५९॥
kathyate tat vazAt yasmAt deza.kAlau sthitim gatau ||3|110|59||
.
because it is* defined by place & time, *
*rAma, *
*since indeed Conception = *
*is described *
*because of that thru which Place & Time become a State*
*. *
deza.kAla.abhidhAnena, rAma, saMkalpa* eva hi kathyate tat vazAt yasmAt
deza.kAlau sthitim gatau
*. *
*vwv.267 rAma! Thought alone is described by the name space or time,
because, under the influence of that (thought), space [deza] and time have
arrived at existence.
this verse is elaborating on the previous. Some may think that happiness or
unhappiness don't come just from the mind, but are related to the time and
place etc. . However, this verse suggests that the reference to time or
place is really indicative of a mental formation; indeed they come into
existence because of the mind!
*vlm.59. As our wishes are directed by the particular circumstances of time
and place, so the measurements of time and place, are made according to the
intensity or laxity of our thought. (i.e. The intense application or
inattention of the mind, prolongs and shortens the measure of time and
place to us).
prazAmyati_ullasati_eti yAti nandati valgati |
मनःशरीर.संकल्पे फलिते न शरीरकम् ॥३|११०|६०॥
mana:zarIra.saMkalpe phalite na zarIrakam ||3|110|60||
.
prazAmyat.i *= *ullasat.i *= *eti*.going/goes.to <http://goes.to> .*
yAti.*come/go.ing
. *
nandat.i *= *valgati.*it gallivants = in/when *manas.*Manas.Mind .*zarIra
*.body/embodiment.*saMkalpa*.Concept.*e . phalite na zarIrakam *– fruited
not the embodied*
*. *
prazAmyati_ullasati_eti yAti nandati valgati mana:zarIra.saMkalpe phalite
na zarIrakam
.
#VA. mind moves, becomes peaceful, happy, joyful and dancing, body does not
gets fruits, being just notion of a body. AS. The first line is correct.
The second should say: When the conceptualization of a body by the mind has
taken place (mana:zarIrasaMkalpe phalite), only then the actions of the
first line happen, but they are not the actions of the body.
*vlm.60. It is the mind that is satisfied and delighted at the fulfilment
of our wishes, and not the body which is insensible of its enjoyments. (The
commentary explains the participation of the enjoyment both by the body and
mind, and not by one independently of the other).
nAnA.sphAra.samullAsai: sva.saMkalpa.upakalpitai: |
मनो वल्गति देहे ऽस्मिन् साध्वी_इव_अन्तःपुर.अजिरे ॥३|११०|६१॥
mana:_valgati dehe_asmin sAdhvI_iva.anta:pura.ajire ||3|110|61||
.
nAnA.sphAra.samullAsai: sva.saMkalpa.upakalpitai:
manas valgati asmin dehe – *Manas.Mind springs.up in this body *
sAdhvI iva anta:pura.ajire . *like a maiden in the harem courtyard*
*. *
*vlm.61. The mind is delighted with its imaginary desires within the body,
as a secluded woman takes her delight in the seraglio (The pleasure of
imagination pleases the inmost soul, when we have no external and bodily
pleasure to enjoy).
(of a horse) • excessive brilliance, exhilaration •• #*samullAsin,
#samullasita. *. shining forth, glittering • beautiful GIt • sportive,
sporting +
upakalpita
चापले प्रसरः तस्माद् अन्तः येन नदीयते ।
cApale prasara: tasmAt anta: yena nadIyate |
mana:vilayam Adatte tasya.alAna* iva dvipa: ||3|110|62||
.
cApale *when stirred.up *prasara: tasmAt *an emergence from That *
antar yena nadIyate *within which *mana:vilayam Adatte *gives himself to
subsidence of Mind — *tasya AlAna iva dvipa:
.
*sv.62 He who does not allow his mind to roam in objects of pleasure is
able to master it.
*vlm.62. He who does not give indulgence to levities and fickleness in his
heart, is sure to subdue his mind; as one binds an elephant by its chain to
the post.
na spandate mana:_yasya zastra.stambha* iva_uttama: |
सद्.वस्तु.तो ऽसौ पुरुषः शिष्टाः कर्दम.कीटकाः ॥३|११०|६३॥
sat.vastu.ta:_asau puruSa: ziSTA: kardama.kITakA: ||3|110|63||
.
*Mind does not vibrate for one on top of the impaling.stake*
*among the really real this is a puruSha.Person*
:
*the rest are mudworms*
*.*
na spandate mana:_yasya zastra.stambha* iva_uttama: | sat.vastu.ta:_asau
puruSa: ziSTA: kardama.kITakA:
.
*jd. zastra is a weapon (the original zAstra would be a weapons manual) and
stambha is a pillar or post. I prefer (to those below) my reading of
which evokes the image of a prisoner of the Khan, who is made to stand
naked,
a sharp stake rising between his legs to touch his anus
until his knees give way.
a good time to meditate!
*AS. One whose mind does not waver, like an enemy fixed by a spell
(zastrastambha: iva), such a person is a real man (He is the man!!), the
rest are like worms in the filth. . The word zastra is interpreted as if it
*vlm.63. He whose mind does not wave to and fro like a brandished sword,
but remains fixed as a post or pillar to its best intent and object, is the
best of men on earth; all others (with fickle minds), are as insects
continually moving in the mind.
*sv.63 Even as one who is bound to a pillar does not move, the mind of a
noble man does not move from the reality: he alone is a human being, the
others are worms.
yasya a.capalatAm yAtam mana* ekatra saMsthitam |
अनुत्तम.पदेन_असौ ध्यानेन_अनुगतो ऽनघ ॥३|११०|६४॥
anuttama.padena.asau dhyAnena.anugata:_anagha ||3|110|64||
.
yasya a.capalatAm yAtam *of one who has come to unstirringness *
mana ekatra saMsthitam *Mind situated onewhere *
anuttama.padena *w/ an unsupassed state *asau *this.one *dhyAnena.anugata: *w/
dhyAna.Meditation having followed *anagha . *dear boy*
*. *
*vlm.64. He whose mind is freed from fickleness, and is sedate in itself,
is united with his best object in his meditation of the same. (The
unflinching mind, is sure of success).
संयमान् मनसः शान्तिम् एति संसार.विभ्रमः ।
saMyamAn manasa: zAntim eti saMsAra.vibhrama: |
मन्दरे ऽस्पन्दताम् याते यथा क्षीर.महार्णवः ॥३|११०|६५॥
mandare_a.spandatAm yAte yathA kSIra.mahArNava: ||3|110|65||
.
saMyamAt manasa: zAntim eti saMsAra.vibhrama:_mandare_a.spandatAm yAte
yathA kSIra.mahArNava:
*. *
*thru saMyama.Concentration of Mind*
*its saMsAric wandering comes to an end*
*as when Churnstick Mountain ceases to stir the great Milk.Ocean*
*.*
*vlm.65. Steadiness of the mind is attended with the stillness of worldly
commotions, as the suspension of the churning Mandara, was attended with
the calmness of the ocean of milk.
three stages in योग) Yogas. Sarvad.
mAnasya:_vRttaya: yA yA bhoga.saMkalpa.vibhramai: |
संसार.विष.वृक्षस्य ता एव_अङ्कुर.योनयः ॥३|११०|६६॥
saMsAra.viSa.vRkSasya tA* eva.aGkura.yonaya: ||3|110|66||
.
*whatever thoughts may stir in Mind*
*with delusive notions of pleasure*
*they are the very mother seeds of the poisonous samsAra.Tree*
*.*
mAnasI.ya:_vRtti.aya: yA yA bhoga.saMkalpa.vibhramai: +
saMsAra.viSa.vRkSasya . tA: eva aGkura.yoni.aya: *= *
*. *
*VA/AS. thoughts of the mind wandering in enjoyments and desires, become
like sprouts of poisonous tree.
*vlm.66. The thoughts of the mind being embroiled in worldly cares (of
gaining the objects of desire and enjoyments), become the sources, of those
turbulent passions in the breast, which like poisonous plants fill this
baneful world (with their deadly breath).
cittam calat.kuvalayam valayanta* ete
मूढा महा.जड.जवे मद.मोह.मन्दाः ।
mUDhA* mahA.jaDa.jave mada.moha.mandA: |
आवर्त.वर्तिनि विलून.विशीर्ण.चिन्ता
Avarta.vartini vilUna.vizIrNa.cintA
चक्र.भ्रमे पुरुष.दुर्.भ्रमराः पतन्ति ॥३|११०|६७॥
cakra.bhrame puruSa.dur.bhramarA: patanti ||3|110|67||
.
citta.*affected/affective.Mind+.x.*m
calat*.stirring/moving+* . *to Affection moving = *
kuvalaya*.x.*m . *night lotus = *
valayan*.x.*ta ete*.these.ones.* mUDhA*.x.* *hedging.in
<http://hedging.in>, these girls*
mahA.*Great.*jaDa*.inert/thick/substantial.*java*.x.*e
mada*.x.*moha*.delusion.*mandA*.x.*:
Avarta*.x.*varti*.x.*ni *whirlpool.turning *
vilUna*.x.*vizIrNa*.x.*cintA*.x.*
*onto a whirling wheel *
*the bumbling puruSha.Persons fall*
cakra*.x.b*hrama*.delusion +.delusion.*e puruSa*.person/man.x.*dur.*.x.b*
hramarA*.x.*: patan*.x.*ti
*. *
*vlm.67. Foolish men that are infatuated by their giddiness and ignorance,
revolve round the centre of their hearts, as the giddy bees flutter about
whirlpools, which hurl them in irreparable ruin.
*.*
*o*ॐ*m*
.
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चित् संवित्त्या.उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात्स मनो भवेत् ।
saMkalpAt sa:_man*a: *bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया.इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
next Canto:
FM3111 SUBDUING MIND 1.OC07.08 .z46
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santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
The complete YVFiles of this masterpiece can be found at
*http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *
On Sat, Oct 5, 2019 at 10:56 AM jivadas <das....@gmail.com> wrote:
>
>
> fm3110 1.oc05-06 AFFECTIVE PSYCHOLOGY .z67
>
>
> https://www.dropbox.com/s/uhhymmz3nhgmwxn/fm3110%201.oc05-06%20AFFECTIVE%20PSYCHOLOGY%20.z67.docx?dl=0
>
>
>
>
>
> •
>
>
> •
>
>
>
>
>
>
>
>
>
> [image: http://srimadbhagavatam.org/images/caligraphy.gif]
>
>
>
>
>
> *[image: image not displayed]*
>
>
>
>
>
>
>
> *AFFECTIVE PSYCHOLOGY*
>
>
>
>
> .VA. medical diagnosis of mind.
>
> *AS. Physiology of Mind.
>
>
>
>
>
>
>
>
> *3|110|1*
> वसिष्ठ उवाच ।
>
> vasiSTha* uvAca |
>
> ॥३।११०।१॥*
> परमात् कारणात् आदौ चित्.चेत्य-पद=पातिनी ।
>
> paramAt kAraNAt Adau cit.cetya-pada=pAtinI |
>
> कलना-पदम् आसाद्य कला कलिलताम् गता ॥३|११०|१॥
>
> kalanA-padam AsAdya kalA kalilatAm gatA ||3|110|1||
>
> .
>
> paramAt kAraNAt Adau x
>
> cit.cetya-pada=pAtinI x
>
> kalanA-padam AsAdya x
>
>
> *. *
>
> *from the Absolute kAraNa.Cause in the beginning*
>
> *chit.Consciousness*
>
> *has fallen*
>
> *into*
>
> *a process of conceptualizing itself into the state of*
>
> *kalanA.Imagining*
>
> *where all the images get mixed*
>
> *.*
> * this is parama.aNu, the Super.Atom,
>
> which BigBangers call the Singularity
>
> where Yang & Yin are one
>
> .
>
> *vlm.1 VASISHTHA said:--Faultce the subjective Intellect chit_, has
> derived the power of knowing the objective Intelligebles_chetya:_, from the
> supreme cause in the beginning; it went on to multiply and diversify the
> objects of its intelligence, and thus fell from the knowledge of the one
> the mind is left to be bewildered in the objective particulars to no end).
>
> *sv. In the beginning, there arose a division in the supreme being or
> infinite consciousness, and the infinite apparently became both the
> observer and the observed.
>
> #kal - #kalila -mfn.- mixed with_ziz.xix,98; full of, covered
> with_MBh.&c.; impenetrable, impervious • -n.- a large heap, thicket,
> confusion_Bhag.&c.
>
>
>
> 02
>
> परिमूर्च्छति ॥३।११०।२॥ *
> असत्सु_एव विमोहेषु राम_एवम्.प्राय-वृत्तिषु ।
>
> asatsu_eva vimoheSu rAma_evam.prAya-vRttiSu |
>
> घनेषु तुच्छताम् एत्य चिराय परिमूर्च्छति ॥३|११०|२॥
>
> ghaneSu tucchatAm etya cirAya parimUrcchati ||3|110|2||
>
> .
>
> asatsu_eva vimoheSu x
>
> rAma_evam.prAya-vRttiSu |
>
> ghaneSu tucchatAm etya x
>
>
> *. *
>
> *even in delusive unrealities *
>
> a-satsu eva vimoheSu -
>
> _r*A*ma
> suchlike-vRttiSu
>
> x
>
> ghaneSu -
>
> gone to triviality
>
> tucchatAm etya
>
> for a long time
>
> cirAya
>
> it solidifies
>
> parimUrcchati
>
> *vlm.2. Thus Ráma, the faculties of the mind, being deluded by the
> unrealities of particulars, they continue to attribute specialities and
> differences to the general ones to their utter error. (Multiplication and
> differentiation of objects, mislead the mind from the universal unity of
> the only one).
>
> *sv.2 When this observer sought to grasp or comprehend the observed, there
> arose a mixture (of the reality and the apparent appearance) or a
> confusion. On account of this confusion, in the infinite consciousness
> there arises the concept of finiteness.
>
> * even in delusive unrealities a-satsu eva vimoheSu -_rAma
> suchlike-vRttiSu x ghaneSu - gone to triviality tucchatAm etya for a long
> time cirAya it solidifies parimUrcchati
>
>
>
>
> 03
>
> *असदेव मनोवृत्तिर्म्लाना विस्तारयत्यलम् । दुःखं दोषसहस्रेण वेतालानिव
> बालिका ॥३।११०।०३॥*
> असत् एव मनःवृत्तिः_म्लाना विस्तारयति_अलम् ।
>
> asat eva mana:vRtti:_mlAnA vistArayati_alam |
>
> दुःखम् दोष-सहस्रेण वेतालान्_इव बालिका ॥३|११०|०३॥
>
> du:kham doSa-sahasreNa vetAlAn_iva bAlikA ||3|110|03||
>
> .
>
> asat eva mana:vRtti: x
>
> mlAnA vistArayati_alam x
>
> du:kham doSa-sahasreNa x
>
>
> *. *
>
> *altho unreal*
>
> *the Mind's motion*
>
> *fading*
>
> *spreads.out misery enough*
>
> *thru its thousand faults....*
>
> *as kids see Zombies in the dark.*
> *vlm. The mental powers are ever busy to multiply the unrealities to
> infinity ....
>
> *sv.3 The finite mind then generates countless ideas within itself which
> weaken and veil it leading to sorrow — which the mind greatly magnifies.
>
> x
>
> 01 02 03
>
>
>
> 04
>
> मनोवृत्तिरन्धकारमिवार्करुक् ॥३।११०।४॥*
> सदेव हि महा-दुःखम् अ-सत्ताम् नयति क्षणात् ।
>
> sadeva hi mahA-du:kham a-sattAm nayati kSaNAt |
>
> निष्कलङ्का मनःवृत्तिः अन्धकारम् इव_अर्क.रुक् ॥३|११०|४॥
>
> niSkalaGkA mana:vRtti: andhakAram iva_arka.ruk ||3|110|4||
>
> .
>
>
> *what ever seems real*
>
> *is great sorrow*
>
> *which quickly leads to the state of unreality*
>
> *.*
>
> *the faultless motion of Mind is a sunbeam in a dark well*
>
> *.*
>
> * wordplay – sa*t e*va, sa.deva:, sa.deve, sadA_iva
> sadeva hi x
>
> mahA-du:kham a-sattAm nayati kSaNAt |
>
> niSkalaGkA mana:vRtti: x
>
> andhakAram iva_arka.ruk |
>
> *vlm. But the reality soon disperses the troublesome unrealities, and the
> unsullied understanding drives off the errors of imagination, as the
> sun-shine dispels the darkness.
>
>
>
> 05
>
> बालखगेष्विव ॥३।११०।०५॥ *
> नयति_अभ्याशताम् दूरम् दूरम् अभ्याशताम् नयेत् ।
>
> nayati_abhyAzatAm dUram dUram abhyAzatAm nayet |
>
> मनः वल्गति भूतेषु बालः बाल-खगेषु_इव ॥३|११०|०५॥
>
> mana: valgati bhUteSu bAla: bAla-khageSu_iva ||3|110|05||
>
> .
>
> nayati_abhyAzatAm dUram x
>
> dUram abhyAzatAm nayet |
>
> mana: valgati bhUteSu x
>
>
> *. *
>
> *it leads to distant prospects*
>
> *& *
>
> *brings prospects to distance*
>
> *: *
>
> *Mind *
>
> *plays with us Beings as children play with chicks*
>
> *. *
> *vlm.5. The mind brings distant objects near it, and throws the nearer
> ones at a distance; it trots and flutters in living beings, as boys leap
> and jump in bushes after little birds.
>
> *sv. ... even as little children play with fledglings and tease them.
>
>
>
> 06
>
> पिशाचताम् ॥३।११०।६॥*
> अभयम् भयम् अज्ञस्य चेतसः वासनावतः ।
>
> abhayam bhayam ajJasya cetasa: vAsanAvata: |
>
> दूरतः_मुग्ध-पान्थस्य स्थाणुः याति पिशाचताम् ॥३|११०|६॥
>
> dUrata:_mugdha-pAnthasya sthANu: yAti pizAcatAm ||3|110|6||
>
> .
>
> abhayam bhayam ajJasya x
>
> cetasa: vAsanAvata: x
>
> dUrata:_mugdha-pAnthasya x
>
>
> *. *
> the fearless becomes fearful for the ignorant -
>
> as,
>
> from a distance,
>
> for one who has lost his way,
>
>
> abhayam bhayam ajJasya
>
> cetasa: vAsanA.vata: - *for the consciousness afffected with a
> vAsanA.Meme = *
>
> dUrato mugdha-pAnthasya – *for a dazed traveler from afar = *
>
> sthANu*: y*Ati pizAcatAm - *a post becomes a *pishAcha. *
> *vlm. The wistful mind is fearful, where there is nothing to fear ... [?]
>
> *sv.6 The impure mind sees a ghost where there is just a post.
>
> x
>
> 04 05 06
>
>
>
> 07
>
> पश्यति भूतलम् ॥३।११०।७॥*
> शत्रुत्वम् शङ्कते मित्रे कलङ्क-मलिनम् मनः ।
>
> zatrutvam zaGkate mitre kalaGka-malinam mana: |
>
> मदाविष्ट-मतिः जन्तुः_भ्रमत् पश्यति भूतलम् ॥३|११०|७॥
>
> madAviSTa-mati: jantu:_bhramat pazyati bhUtalam ||3|110|7||
>
> .
>
>
> *it takes a friend for an enemy*
>
> *just as a drunkard's feet*
>
> *misunderstand the ground they walk upon*
>
> *. *
>
> zatru.tvam zaGkat.e mitra.e = kalaGka.malina.m manas.*Manas.Mind +*
>
>
> vlm
>
>
>
> 08
>
> *पर्याकुले हि मनसि शशिनो जायतेऽशनिः । अमृतं विसभावेन भुक्तं याति
> विषक्रियाम् ॥३।११०।८॥*
> पर्याकुले हि मनसि शशिनः जायते_अशनिः ।
>
> paryAkule hi manasi zazina: jAyate_azani: |
>
> अमृतम् विस-भावेन भुक्तम् याति विष-क्रियाम् ॥३|११०|८॥
>
> amRtam visa-bhAvena bhuktam yAti viSa-kriyAm ||3|110|8||
>
> .
>
> paryAkule hi manasi = zazina: jAyate_azani: + amRtam visa-bhAvena =
> bhuktam yAti viSa-kriyAm
>
> for in disordered Mind
>
> lightning comes from the Moon
>
> immortal nectar
>
> felt-to.be poison
>
> taken
>
> does poison's work.
>
> *vlm. [reading <zani>] The distracted mind, sees the fiery Saturn in the
> cooling moon; ....
>
> *sv.8 A distressed mind turns food into poison and causes disease and
> death.
>
>
>
> 09
>
> ॥३।११०।९॥*
> सुर-पत्तन-निर्माणम् असत् सत्_इव पश्यति ।
>
> sura-pattana-nirmANam asat sat_iva pazyati |
>
> वासना-वलितम् चेतः स्वप्नवत् जाग्रत् एव हि ॥३|११०|९॥
>
> vAsanA-valitam ceta: svapnavat jAgrat eva hi ||3|110|9||
>
> .
>
> sura-pattana-nirmANam x
>
> asat sat_iva pazyati x
>
> vAsanA-valitam ceta: x
>
> svapnavat jAgrat eva hi =
>
> when Mind builds a Brightling village
>
> the unreal is seen as.if real.
>
> So
>
> as.if in dream
>
> tho
>
> waking.
>
> *vlm.9. The building of an aerial castle however untrue, is taken for
> truth for the time being; and the mind dwelling on hopes, is a dreamer in
> its waking state.
>
> *sv.9 9-11 The impure mind (laden with the tendencies) is the cause for
> delusions (manias and phobias).
>
> x
>
> 07 08 09
>
>
>
> 10
>
> च ॥३।११०।१०॥ *
> मोह.एक-कारणम् जन्तोः_मनसः वासना_उल्बणा ।
>
> moha.eka-kAraNam janto:_manasa: vAsanA_ulbaNA |
>
> उत्खातव्या प्रयत्नेन मूल.उच्छेदेन सा_एव च ॥३|११०|१०॥
>
> utkhAtavyA prayatnena mUla.ucchedena sA_eva ca ||3|110|10||
>
> .
>
>
> manasa: *- of Mind = *vAsanA-ulbaNA =
>
> utkhAtavyA prayatnena mUl*a.u*cchedena sA_eva ca – *x. *
>
> *by uprooting it with effort and so severing its roots .... *
> *vlm.p.10 The disease of desire is the delusion of the mind. Therefore it
> is to be rooted out from the mind at once and with all diligence.
>
>
>
> 11
>
> ॥३।११०।११॥*
> वासना-वागुरा-कृष्टः_मनः_हरिणकः_नृणाम् ।
>
> vAsanA-vAgurA-kRSTa:_mana:_hariNaka:_nRNAm |
>
> पराम् विवशताम् एति संसार-वन-गुल्मके ॥३|११०|११॥
>
> parAm vivazatAm eti saMsAra-vana-gulmake ||3|110|11||
>
> .
>
> vAsanA-vAgurA-kRSTa: x
>
> mana:_hariNaka:_nRNAm x
>
> parAm vivazatAm eti x
>
>
> *. *
>
> *jd.11 - vAsanA-vAgur*a.A*kRSTa: -
>
> *caught in a vAsanA.Track snare = *
>
> manas-hariNaka: - *Mind is a fawn = *
>
> :
>
> *the best of Humans gets.to <http://gets.to> a state of powerlessness *
>
> *in some thicket of saMsAra-Forest. *
> *vlm.11. The minds of men being entangled in the net of avarice like poor
> stags, are rendered as helpless as these beasts of prey, in the forest of
> the world.
>
>
>
> 12
>
> विराजते ॥३।११०।१२॥*
> येन छिन्ना विचारेण जीवस्य ज्ञेय-वासना ।
>
> yena chinnA vicAreNa jIvasya jJeya-vAsanA |
>
> निरभ्रस्य_इव सूर्यस्य तस्य_आलोकः विराजते ॥३|११०|१२॥
>
> nirabhrasya_iva sUryasya tasya_Aloka: virAjate ||3|110|12||
>
> .
>
>
> *—thru the Analytic Enquiry of the **Living.jIva—*
>
> *by which the knowable vAsanA.Imprint is severed*
>
> *:*
>
> *from a cloudless Sun the light of That projects its radiance*
>
> *.*
>
> yena chinnA vicAreNa = jIvasya jJeya-vAsanA + nirabhrasya_iva sUryasya =*as.if
> of a cloudless sun = *tasya_Aloka: - *its light = *virAjate
>
> *. *
> *vlm.12. He who has removed by his reasoning, the vain anxieties of his
> mind, has displayed the light of his soul, like that of the unclouded sun
> to sight.
>
> x
>
> 10 11 12
>
>
>
> 13
>
> विदुः ॥३।११०।१३॥*
> अतः त्वम् मन* एव_इदम् नरम् विद्धि न देहकम् ।
>
> ata: tvam mana* eva_idam naram viddhi na dehakam |
>
> जडः देहः मनः च_अत्र न जडम् न_अजडम् विदुः ॥३|११०|१३॥
>
> jaDa: deha: mana: ca_atra na jaDam na_ajaDam vidu: ||3|110|13||
>
> .
>
>
> *you should know Mind to be Human, not embodied*
>
> *:*
>
> *here, the body is material—the Mind's neither material nor is it
> immaterial*
>
> *.*
> ata: tvam mana* eva_idam naram viddhi na dehakam + jaDa: deha: mana:
> ca_atra = na jaDam na_ajaDam vidu:
>
> *sv.13 What is man but the mind? The body is inert and insentient. One
> cannot say that the mind is inert, tho one cannot say that it is sentient
> either.
>
> *vlm.13. Know therefore that it is mind that makes the mans and not his
> body that is called as such: the body is dull matter, but the mind is
> neither a material nor immaterial substance.
>
>
>
> 14
>
> विद्धि चानघ ॥३।११०।१४॥*
> यत् कृतम् मनसा तात तत्.कृतम् विद्धि राघव ।
>
> yat kRtam manasA tAta tat.kRtam viddhi rAghava |
>
> यत् त्यक्तम् मनसा तावत् तत्-त्यक्तम् विद्धि च_अनघ ॥३|११०|१४॥
>
> yat tyaktam manasA tAvat tat-tyaktam viddhi ca_anagha ||3|110|14||
>
> .
>
> yat kRtam manasA tAta x
>
> tat.kRtam viddhi rAghava x
>
> yat tyaktam manasA tAvat x
>
>
> *. *
>
> *what is done by the Mind, lad, know That to be a karmic act, rAghava*
>
> *.*
>
> *what's forsaken by the Mind likewise know That likewise, dear boy*
>
> *. *
> *vlm. Whatever is done with the mind or voluntarily by any man, know Ráma,
> that act to be actually done by him; (since an involuntary action is
> indifferent by itself); and whatsoever is shunned by it, know that to be
> kept out.
>
>
>
> 15
>
> वायुर्मनो महान् ॥३।११०।१५॥*
> मनःमात्रम् जगत् कृत्स्नम् मनः पर्यन्त-मण्डलम् ।
>
> mana:mAtram jagat kRtsnam mana: paryanta-maNDalam |
>
> मनः व्योम मनः भुमिः मनः वायुः मनः महान् ॥३|११०|१५॥
>
> mana: vyoma mana: bhumi: mana: vAyu: mana: mahAn ||3|110|15||
>
>
> *the world's a measure of the Mind*
>
> *Mind is the whole horizon*
>
> *Mind is vyoma, the spacious sky*
>
> *Mind is the earth*
>
> *Mind is the vastness of the air*
>
> *.*
> mana:mAtram jagat kRtsnam = mana: paryanta-maNDalam + mana: vyoma mana:
> bhumi: = mana: vAyu: mana: mahAn
>
> *vlm.15 The mind alone makes the whole world to the utmost end of the
> spheres. The mind is the emptiness and the air and earth in its greatness.
>
> x
>
> 13 14 15
>
>
>
> 16
>
> कदाचन ॥३।११०।१६॥*
> मनः यदि पदार्थे तु तत्.भावेन न योजयेत् ।
>
> mana: yadi padArthe tu tat.bhAvena na yojayet |
>
> ततः सूर्य.उदये_अपि_एते न प्रकाशाः कदाचन ॥३|११०|१६॥
>
> tata: sUrya.udaye_api_ete na prakAzA: kadAcana ||3|110|16||
>
> .
>
> mana: yadi padArthe tu x
>
> tat.bhAvena na yojayet x
>
> tata: sUrya.udaye_api_ete x
>
>
> *. *
> if manas.Mind with regard to something
>
> then even in the sunrise
>
> it does not see any light at-all.
>
> *vlm.16. If the mind do not join a thing with its known properties and
> qualities; then the sun and the luminaries would appear to be without their
> light.
>
> *vlm.16 If the mind does not join a thing with its known properties and
> qualities, then the sun, planets and stars would appear to be without their
> light.
>
>
>
> 17
>
> ॥३।११०।१७॥*
> मनः मोहम् उपादत्ते यस्य_असौ मूढ* उच्यते ।
>
> mana: moham upAdatte yasya_asau mUDha* ucyate |
>
> शरीरे मोहम् आपन्ने न शवः मूढ* उच्यते ॥३|११०|१७॥
>
> zarIre moham Apanne na zava: mUDha* ucyate ||3|110|17||
>
> .
>
> mana: moham upAdatte x
>
> yasya_asau mUDha* ucyate x
>
> zarIre moham Apanne x
>
>
> *. *
>
> *Mind *
>
> *assumes*
>
> *its delusion*
>
> *: *
>
> *in the body it is called a fool, having assumed delusion*
>
> *.*
>
> *a corpse is not a fool*
>
> *...*
> *vlm. The mind assumes the properties of knowledge and ignorance, from
> which it is called a knowing or unknowing thing. But these properties are
> not to be attributed to the body, for a living body is never known to be
> wise, or a dead carcass an ignorant person.
>
>
>
> 18
>
> घ्राणतामेति जिघ्रणात् ॥३।११०।१८॥*
> मनः पश्यति भवति_अक्षि शृण्वत्-श्रवणताम् गतम् ।
>
> mana: pazyati bhavati_akSi zRNvat-zravaNatAm gatam |
>
> त्वक्-भावम् स्पर्शनात् एति घ्राणताम् एति जिघ्रणात् ॥३|११०|१८॥
>
> tvak-bhAvam sparzanAt eti ghrANatAm eti jighraNAt ||3|110|18||
>
> .
>
> mana: pazyati bhavati_akSi x
>
> zRNvat-zravaNatAm gatam x
>
> tvak-bhAvam sparzanAt eti x
>
>
> *. *
>
> *Mind sees & knows and becomes*
>
> *in the Eye*
>
> *as*
>
> *listening leads to hearing *
>
> *touch*
>
> *becomes feeling that comes from the sense of Touch*
>
> *.*
>
> *to the sense of Smell it comes from smelling*
>
> *...*
> *vlm.18. The mind becomes the sight in its act of seeing, and it is
> hearing also when it hears any thing; it is the feeliug of touch in
> connection with the skin, and it is smelling when connected with the nose.
>
> x
>
> 16 17 18
>
>
>
> 19
>
> ॥३।११०।१९॥*
> रसनात् रसताम् एति विचित्राः तत्र वृत्तिषु ।
>
> rasanAt rasatAm eti vicitrA: tatra vRttiSu |
>
> नाटके नटवत् देहे मन* एव_अनुवर्तते ॥३|११०|१९॥
>
> nATake naTavat dehe mana* eva_anuvartate ||3|110|19||
>
> .
>
> rasanAt rasatAm eti x
>
> vicitrA: tatra vRttiSu x
>
> nATake naTavat dehe x
>
>
> *. *
>
> *so*
>
> *from Taste it comes to tastiness of different sorts*
>
> *.*
>
> *in an Actor's body acting*
>
> *Mind performs its play*
>
> *. *
> *vlm.19. So it becomes taste being connected with the tongue and palate,
> and takes many other names besides, according to its other faculties. Thus
> the mind is the chief actor on the stage of the living animal body.
>
>
>
> 20
>
> नयति मित्रताम् ॥३।११०।२०॥*
> लघु दीर्घम् करोति_एव सत्ये_अ-सत्ताम् प्रयच्छति ।
>
> laghu dIrgham karoti_eva satye_a-sattAm prayacchati |
>
> कटुताम् नयति स्वादु रिपुम् नयति मित्रताम् ॥३|११०|२०॥
>
> kaTutAm nayati svAdu ripum nayati mitratAm ||3|110|20||
>
> .
>
> laghu dIrgham karoti_eva x
>
> satye_a-sattAm prayacchati x
>
> kaTutAm nayati svAdu x
>
>
> *. *
>
> *it makes the short*
>
> *long,*
>
> *it imputes falsehood*
>
> *to the true,*
>
> *the sweet it brings to bitterness,*
>
> *but *
>
> *friendship to an enemy*
>
> *. *
> *vlm.20. It magnifies the minute and makes the true appear as untrue it
> sweetens the bitter and sours the sweet; and turns a foe to a friend and
> vice-versa.
>
>
>
> 21
>
> तथात्रानुभवादिह ॥३।११०।२१॥*
> य* एव प्रतिभासः_अस्य चेतसः वृत्ति-वर्तिनः ।
>
> ya* eva pratibhAsa:_asya cetasa: vRtti-vartina: |
>
> ततः तत् एव प्रत्यक्षम् तथा_अत्र_अनुभवात् इह ॥३|११०|२१॥
>
> tata: tat eva pratyakSam tathA_atra_anubhavAt iha ||3|110|21||
>
> .
>
> ya* eva pratibhAsa:_asya x
>
> cetasa: vRtti-vartina: x
>
> tata: tat eva pratyakSam x
>
>
> *. *
>
> *whatever the projection be of Affectivity,*
>
> *ideas ideating from*
>
> *That*
>
> *are just that*
>
> *evidently & so becoming here*
>
> *.*
>
> *AS. Whatever reflects (ya: eva pratibhAs*a:_a*sya ) in this mind
> reality (pratyakSam) (as if) by experience here! .
>
> *vlm.21. In whatever manner the mind represents itself in its various
> aspects, the same becomes evident to us both in our perceptions and
> conceptions of them.
>
> .VA. appearance is only proceeding of the mind’s thought, that only is
> manifest here which is experienced by mind.
>
> *AS. In other words, mind can convince itself of reality of things which
> are only vaguely experienced.
>
> *vlm. Every body takes things in the same light, as his mind represents
> them unto him.
>
> x
>
> 19 20 21
>
>
>
> 22
>
> रात्रिर्द्वादशवार्षिकी ॥३।११०।२२॥ *
> प्रतिभास-वशात् एव स्वप्न.आकुलित-चेतसः ।
>
> pratibhAsa-vazAt eva svapna.Akulita-cetasa: |
>
> हरिश्चन्द्रस्य सम्पन्ना रात्रिः द्वादश-वार्षिकी ॥३|११०|२२॥
>
> harizcandrasya sampannA rAtri: dvAdaza-vArSikI ||3|110|22||
>
> .
>
> pratibhAsa-vazAt eva x
>
> svapna.Akulita-cetasa: x
>
> harizcandrasya sampannA x
>
>
> *. *
>
> ****vlm*
>
> *by force of such a projection*
>
> *overwhelmed by dream*
>
> *the Awareness of hariz.candra*
>
> *experienced a night*
>
> *that was twelve years long*
>
> *. *
> * TNG-knowers may recall Picard's Dream-experience of an entire lifetime,
>
> which might have been written by our own Philosopher-Poet.
>
>
>
> 23
>
> वैरिञ्च्यपुराभ्यन्तरवर्तिनः ॥३।११०।२३॥*
> चित्त_अनुभाव-वशतः_मुहूर्तत्वे गतम् युगम् ।
>
> citta_anubhAva-vazata:_muhUrtatve gatam yugam |
>
> इन्द्र-द्युम्नस्य वैरिञ्च्य.पुर.अभ्यन्तर-वर्तिनः ॥३|११०|२३॥
>
> indra-dyumnasya vairiJcya.pura.abhyantara-vartina: ||3|110|23||
>
> .
>
> citta_anubhAva-vazata: x
>
> muhUrtatve gatam yugam x
>
> indra-dyumnasya x
>
>
> *. *
>
> *thru the force of Affective Experience*
>
> *an hour became an Age*
>
> *for indradyumna when he dwelt deep within Creator.City*
>
> *. *
> ***vlm
>
> *AS. He is said to have lived in a city named viriJcya-pura only for a
> muhUrta (about 48 min. - 30 of them make 24 hours!) but in reality it was a
> whole yuga! This was due to his mental experience.
> *sv. Mind decides what is heaven and what is hell.
>
>
>
> 24
>
> सुबुद्धस्यैव बन्धनम् ॥३।११०।२४॥*
> मनःज्ञया मनःवृत्त्या सुखताम् याति रौरवम् ।
>
> mana:jJayA mana:vRttyA sukhatAm yAti rauravam |
>
> प्रातः प्राप्त-व्यराजस्य सु.बुद्धस्य_इव बन्धनम् ॥३|११०|२४॥
>
> prAta: prApta-vyarAjasya su.buddhasya_iva bandhanam ||3|110|24||
>
> .
>
> mana:jJayA mana:vRttyA x
>
> sukhatAm yAti rauravam x
>
> prAta: prApta-vyarAjasya x
>
>
> *. *
>
> *as Mind knows, *
>
> *as Mind changes, *
>
> *what's Terrible becomes likeable *
>
> *at.break.of.day *
>
> prAptavya-rAjasya *to.be.got a rAja.king *
>
> su.buddhasya_iva bandhanam* as *
>
> *like the bond. *
> *VA. by mind’s wish and fancy, happiness becomes hell (and hell
> happiness), and mind decides, if tomorrow a prisoner will get kingdom or
> more bondage. AS. It is the rauravam that turns into sukhatA - happiness.
> This does not work both ways since only rauravam has a chance to be in nom.
> case here, and thus the subject to the verb yAti. • The analogy is that of
> the binding of a prisoner who is hoping to become the King in the morning.
> • Also, in the first line, is saying: The imagination of a person with a
> happy mind (manojJaya) turns even hell into happiness.
>
> *vlm.24. The presentation of a fair prospect before the imagination, turns
> the present pain to pleasure; as a man bound in chains forgets his painful
> state, in the hopes of his release or installation on the next morning.
>
> *sv.23-24 Mind decides what is heaven and what is hell.
>
>
> x
>
> 22 23 24
>
>
>
> 25
>
> मौक्तिकमालिका ॥३।११०।२५॥*
> जिते मनसि सर्वा_एव विजिता च_इन्द्रिय.अवलिः ।
>
> jite manasi sarvA_eva vijitA ca_indriya.avali: |
>
> शीर्यते च यथा तन्तौ दग्धे मौक्तिक-मालिका ॥३|११०|२५॥
>
> zIryate ca yathA tantau dagdhe mauktika-mAlikA ||3|110|25||
>
> .
>
> jite manasi sarvA_eva x
>
> vijitA ca_indriya.avali: x
>
> zIryate ca yathA tantau x
>
>
> *. *
>
> *when Mind is conquered*
>
> *so is everything*
>
> *and the sensory chain *
>
> *is weakened *
>
> *&*
>
> *diminishes thus in the body*
>
> *:*
>
> *when the thread breaks Ur pearls are lost*
>
> *. *
> .VA. second line and if the tread is broken, string of pearls is
> scattered.
>
> *AS. With mind won over, the whole army of organs is defeated, just as a
> (dagdhe)*.
> *vlm. ... as the loosened thread of a string of pearls, scatters the
> precious grains at random over the ground.
>
>
>
> 26
>
> चिच्छक्त्या साक्षिभूतया ॥३।११०।२६॥*
> सर्वत्र स्थितया स्वच्छ-रूपया निर्विकारया ।
>
> sarvatra sthitayA svaccha-rUpayA nirvikArayA |
>
> समया सूक्ष्मया नित्यम् चित्_शक्त्या साक्षि-भूतया ॥३|११०|२६॥
>
> samayA sUkSmayA nityam cit_zaktyA sAkSi-bhUtayA ||3|110|26||
>
> .
>
> sarvatra sthitayA x
>
> svaccha-rUpayA x
>
> nirvikArayA |
>
> samayA sUkSmayA nityam x
>
>
> *. *
>
> *everywhere situate as pure form*
>
> *the* *transformationless subtly.the.Same eternal Power of Consciousness*
>
> *is a Witness*
>
> *...*
>
> **vlm.26. The mind that preserves its clear sightedness, and its
> retains its even temper and nice discernment at all times, under the
> testimony of its conciousness, and approbation of its good conscience.*
>
> *sv.26 What is more mysterious, Rama, than that the mind is able to veil
> the omnipresent, pure, eternal and infinite consciousness making you
> confuse it with this inert physical body?
>
>
>
> 27
>
> ॥३।११०।२७॥*
> सर्व.भाव.अनुगतया न चेत्य.अर्थ-विभिन्नया ।
>
> sarva.bhAva.anugatayA na cetya.artha-vibhinnayA |
>
> राम,_आत्म-सत्तया मूकम् अपि देह-समम् जडम् ॥३|११०|२७॥
>
> rAma,_Atma-sattayA mUkam api deha-samam jaDam ||3|110|27||
>
> .
>
> sarva.bhAva.anugatayA na cetya.artha-vibhinnayA |
>
> rAma,_Atma-sattayA x
>
> mUkam api x
>
>
> *. *
>
> *...*
>
> *by coming to enter every state of being*
>
> *with no conceivable thing apart from the real state of the rAma.self*
>
> *altho it's as mute as a dead Body*
>
> *.*
> *vlm.27. With your mind acquainted with the states of all things, but
> undisturbed by the fluctuations of the objects that come under your
> cognizance, you must retain, O Rámá! your self-possession at all times, and
> remain like a dumb and dull body, (without being moved by any thing).
>
> x
>
> 25 26 27
>
>
>
> 28
>
> ॥३।११०।२८॥*
> मनः_अन्तः चलति व्यर्थम् मनन_एषण-मुह्यया ।
>
> mana:_anta: calati vyartham manana_eSaNa-muhyayA |
>
> बहिर्-गिरि-सरित्.व्योम-समुद्र-पुर-लीलया ॥३|११०|२८॥
>
> bahir-giri-sarit*vyoma-samudra-pura-lIlayA ||3|110|28||
>
> .
>
>
> vyartham - *aimlessly = *
>
> manana-eSaNa-muhyayA - *with wishful mental delusion = *
>
> bahir-giri-sari*t*v*yoma-samudra-pura-lIlayA –
>
> *with external mountains & rivers & seas & cities at play*
> *vlm.28. The mind is restless cf its own nature, vith all its vain
> thoughts and desires within itself; but the man is carried abroad as by its
> current; over hills and deserts and across rivers and seas, to far and
> remote cities and countries (in search of gain).
>
> *sv.28-33 The mind itself appears as wind in the moving element, lustre in
> the lustrous, solidity in earth and void in the space.
>
>
>
> 29
>
> ॥३।११०।२९॥ *
> जाग्रत् च_अभिमतम् वस्तु नयति_अमृत-मृष्टताम् ।
>
> jAgrat ca_abhimatam vastu nayati_amRta-mRSTatAm |
>
> अन्-ईहितम् च विषताम् नयति_अमृतम् अपि_अलम् ॥३|११०|२९॥
>
> an-Ihitam ca viSatAm nayati_amRtam api_alam ||3|110|29||
>
> .
>
> jAgrat ca_abhimatam vastu x
>
> nayati_amRta-mRSTatAm x
>
> an-Ihitam ca viSatAm x
>
>
> *. *
>
> *& *
>
> *waking is considered real *
>
> nayati
>
> amRta-mRSTatAm =
>
> an-Ihitam ca viSatAm - *and undesired poisonousness = *
> nayati amRtam apy alam =
>
> *vlm.29. The waking mind deems the objects of its desire, to be as sweet
> as honey, and whatever it does not like, to be as bitter as gall; altho
> they may be sweet to taste; (i. e. the blindness of sensuous minds in their
> choice of evil for good, and slighting of good as evil).
>
> *sv.28-33 The mind itself appears as wind in the moving element, lustre in
> the lustrous, solidity in earth and void in the space.
>
>
>
> 30
>
> ॥३।११०।३०॥*
> अमृष्ट-सर्व.भावानाम् अलम् आत्म-चमत्कृतिम् ।
>
> amRSTa-sarva.bhAvAnAm alam Atma-camatkRtim |
>
> मनः स्व.अभिमत.आकारम् रूपम् सृजति वस्तुषु ॥३|११०|३०॥
>
> mana: sva.abhimata.AkAram rUpam sRjati vastuSu ||3|110|30||
>
> .
>
> amRSTa-sarva.bhAvAnAm x
>
> alam Atma-camatkRtim x
>
> mana: sva.abhimata.AkAram x
>
>
> *. *
>
> *however amazingly unclean *
>
> *detached from every Feeling*
>
> *such a self-surprise*
>
> *when *
>
> *Mind makes its own Mindedness*
>
> *then *
>
> *Form emerges as Substantiality*
>
> *. *
> *VA. full of all imaginations, it (mind) makes wonders, mind takes the
> have not understood the true nature of things* (amRSTa-sarvabhAvAnAm),
> *x*
> x
>
> 28 29 30
>
>
>
> 31
>
> चिच्छक्तिस्फुरितं मनः ॥३।११०।३१॥*
> स्पन्देषु वायुताम् एति प्रकाशेषु प्रकाशताम् ।
>
> spandeSu vAyutAm eti prakAzeSu prakAzatAm |
>
> द्रवेषु द्रवताम् एति चित्.शक्ति-स्फुरितम् मनः ॥३|११०|३१॥
>
> draveSu dravatAm eti cit.zakti-sphuritam mana: ||3|110|31||
>
> .
>
> spandeSu vAyutAm eti x
>
> prakAzeSu prakAzatAm x
>
> draveSu dravatAm eti x
>
>
> *. *
>
> *in its vibrations going to Wind.ness*
>
> *in its illuminations to Illuminacy*
>
> *in its flowings to fluidity*
>
> *Mind*
>
> *manfests Consciousness.Power*
>
> *.*
> *sv.28-33 The mind itself appears as wind in the moving element, lustre in
> the lustrous, solidity in earth and void in the space.
>
>
>
>
> 32
>
> *पृथ्व्यां कठिनतामेति शून्यतां शून्यदृष्टिषु । सर्वत्रेच्छास्थितिं याति
> चिच्छक्तिस्फुरितं मनः ॥३।११०।३२॥ *
> पृथ्व्याम् कठिनताम् एति शून्यताम् शून्य-दृष्टिषु ।
>
> pRthvyAm kaThinatAm eti zUnyatAm zUnya-dRSTiSu |
>
> सर्वत्र_इच्छा.स्थितिम् याति चित्.शक्ति-स्फुरितम् मनः ॥३|११०|३२॥
>
> sarvatra_icchA.sthitim yAti cit.zakti-sphuritam mana: ||3|110|32||
>
> .
>
> pRthvi.yAm kaThina.tAm
>
>
> zUnyatAm - *emptiness = *
>
> zUnya-dRSTiSu sarvatra - *in empty-objects everywhere = *
>
> yAti icchA-sthitim - *comes to the Wish-State = *
>
> cit-zakti-- *Consciousness-Power* =-
>
> sphurita.
>
> manas.*Manas.Mind*
>
> *. *
> *vlm.32. It vanishes in vacuity and extends in the space; it dwells in
> everything at its pleasure, and flies from everywhere at its will.
>
> *sv.28-33 The mind itself appears as wind in the moving element, lustre in
> the lustrous, solidity in earth and void in the space.
>
>
>
> 33
>
> पश्यास्य चेतसः ॥३।११०।३३॥*
> शुक्लम् कृष्णी.करोति_एव कृष्णम् नयति शुक्लताम् ।
>
> zuklam kRSNI.karoti_eva kRSNam nayati zuklatAm |
>
> विना_एव देश-कालाभ्याम् शक्तिम् पश्य_अस्य चेतसः ॥३|११०|३३॥
>
> vinA_eva deza-kAlAbhyAm zaktim pazya_asya cetasa: ||3|110|33||
>
> .
>
>
> kRSNa.m nayat.i zukla.tAm + vinA. eva.*indeed/only/so =* deza.kAlA.bhyAm -
>
> zakti.m pazya. asya. cetas.a:
>
> *. *
>
> *since it blackens the white*
>
> *bringing black to whiteness irrespective of place & time*
>
> *see its Power of Affectivity*
>
> *.*
> *vlm.33. It whitens the black and blackens the white, and is confined to
> no place or time but extends throngh all.
>
> x
>
> 31 32 33
>
>
>
> 34
>
> स्वादोऽस्यानुभूयते ॥३।११०।३४॥ *
> मनसि_अन्यत्र संसक्ते चर्वितस्य_अपि जिह्वया ।
>
> manasi_anyatra saMsakte carvitasya_api jihvayA |
>
> भोजनस्य_अपि मृष्टस्य न स्वादः_अस्य_अनुभूयते ॥३|११०|३४॥
>
> bhojanasya_api mRSTasya na svAda:_asya_anubhUyate ||3|110|34||
>
> .
>
> manasi anyatra saMsakte -
>
> carvitasya api jihvayA -
>
> bhojanasya api mRSTasya -
>
> na svAda:_asya anubhUyate -
>
> *vlm.34. The mind being absent or settled elsewhere, we do not taste the
> sweet, which we suck or swallow or grind under the teeth or lick with the
> tongue.
>
> *sv.34 If 'the mind is elsewhere' the taste of food that is being eaten is
> not really experienced.
>
>
>
> 35
>
> इन्द्रियम् निर्मितम् तथा ॥३५॥*
> यत् चित्त.दृष्टम् तत् दृष्टम् न दृष्टम् तत् अलोकितम् ।
>
> yat citta.dRSTam tat dRSTam na dRSTam tat alokitam |
>
> अन्ध.कारे यथा रूपम् इन्द्रियम् निर्मितम् तथा ॥३|११०|३५॥
>
> andha.kAre yathA rUpam indriyam nirmitam tathA ||3|110|35||
>
> .
>
>
> ta*t d*RSTam na dRSTam - *that Percept is no Percept = *
>
> ta*t a*lokitam - *that is unseen = *
>
> *???*
>
> *KG. ya*t c*itta / TPD yaccid. *
>
> *KG and TPD both have <tadRSTaM>. *
> *TPD. is missing a syllable: yacciddRSTaMtadRSTaMnadRSTaMtadalokitam
> ||3|110|
>
> यत् चित्त-दृष्टम्
>
> what is see/known by affective Mind, तद्_दृष्टम् that is known.
>
> न दृष्टम् तत्.अलोकितम् Not see/known is that unperceived/unseen अन्ध.कारे
> यथा रूपम् as form in the darkness इन्द्रियम् निर्मितम् तथा so sensation
> is constructed. -35-
>
> .VA. second line as in darkness so form created by senses - what would it
> mean? form is created by senses as if in darkness? AS. As one can imagine
> forms even without external light, likewise it has built the sense organs.
>
> *vlm.35. What is seen by the mind, is seen with the eyes, and what is
> unseen by it, is never seen by the visual organs; as things lying in the
> dark are not perceptible to the sight.
>
> *sv.35 If 'the mind is elsewhere' one does not see what is right in front
> of oneself.
>
>
>
> 36
>
> नेन्द्रियान्मनः ॥३।११०।३६॥*
> इन्द्रियेण मनः देहि मनसा_इन्द्रियम् उन्मनः ।
>
> indriyeNa mana: dehi manasA_indriyam unmana: |
>
> इन्द्रियाणि प्रसूतानि मनसः न_इन्द्रियान्_मनः ॥३|११०|३६॥
>
> indriyANi prasUtAni manasa: na_indriyAn_mana: ||3|110|36||
>
> .
>
> indriyeNa mana: dehi x
>
> manasA_indriyam unmana: x
>
> indriyANi prasUtAni x
>
>
> *. *
>
> *by its sense.faculty*
>
> *manas.Mind* *embodies* *mental* *sensation*
>
> *being excited*
>
> .
>
> *the sense.faculty is born of Mind*
>
> *not Mind of the sense.faculty*
>
> *.*
> (*jd. the world is projected
>
> from the internal Heart.Center
>
> thru the sense.faculty's organs externally.)
>
> *sv.36 The senses are born of the mind, but not the other way round.
>
> *vlm.36. The mind is embodied in the organic body, accompanied by the
> sensible organs; but it is the mind that actuates the senses and receives
> the sensations; the senses are the products of the mind, but the mind is
> not a production of sensations.
>
> .VA. mind wishing in mind for sensation, becomes body with (corresponding)
> indriya indriyas are born of mind, not mind of indriyas. AS. dehi is a
>
>
> #sU - #prasU - #*prasUta-* प्रसूत -p.p.- - Begotten, engendered • तच्च
> produced. prasUtam तम् - A flower.- Any productive source. - (In SAGkhya)
> The primordial essence or matter. —,ap -
>
> ziz +
>
> x
>
> 34 35 36
>
>
>
> 37
>
> मनस्यास्ते सु.पण्डिताः ॥३।११०।३७॥*
> अत्यन्त-भिन्नयोः ऐक्यम् येषाम् चित्त-शरीरयोः ।
>
> atyanta-bhinnayo: aikyam yeSAm citta-zarIrayo: |
>
> ज्ञात-ज्ञेया* महात्मानः मनस्य_आस्ते सु.पण्डिताः ॥३|११०|३७॥
>
> jJAta-jJeyA* mahAtmAna: manasya_Aste su.paNDitA: ||3|110|37||
>
> .
>
> atyanta-bhinnayo: aikyam x
>
> yeSAm citta-zarIrayo: x
>
> jJAta-jJeyA* mahAtmAna: x
>
>
> *. *
>
> *it's a oneness of infinite divisions*
>
> *of which Affective bodies*
>
> *those Great.Souls who've known what's to.be.known* *about Mind*
>
> *are the real paNDitas*
>
> *.*
>
> **vlm.37. Those great souls (philosophers), who have investigated into the
> body and mind, and those learned men who show us their mutual relations
>
>
>
> 38
>
> *कुसुमोल्लासिधम्मिला हेलाचलितलोचनाः । काष्ठकुड्योपमाङ्गेषु
> लग्नाप्यमनसोऽङ्गना ॥३।११०।३८॥*
> कुसुम.उल्लासि-धम्मिला* हेला-चलित-लोचनाः ।
>
> kusuma.ullAsi-dhammilA* helA-calita-locanA: |
>
> काष्ठ-कुड्य.उपम.अङ्गेषु लग्ना_अपि_अ-मनसः_अङ्गना ॥३|११०|३८॥
>
> kASTha-kuDya.upama.aGgeSu lagnA_api_a-manasa:_aGganA ||3|110|38||
>
> .
>
> kusuma.ullAsi-dhammilA* x
>
> helA-calita-locanA: x
>
> kASTha-kuDya.upama.aGgeSu x
>
>
> *. *
>
> *their braids are a crown of blossoms*
>
> *their eyes shift in their play*
>
> *:*
>
> *their bodies are like wooden walls*
>
> *when such a Girl is embraced Mindlessly*
>
> *.*
> *sv. Even if the body is embraced by a woman: to him it is like a piece of
> wood coming into contact with the body.
>
> *vlm. A handsome woman decked with flowers in the braids of her hair, and
> looking loosely with her amorous glances, is like a log of wood, in contact
> with the body of one, whose mind is absent from himself.
>
>
>
> 39
>
> लक्षितः ॥३।११०।३९॥ *
> मनसि_अन्यत्र संसक्ते वीतरागेण कानने ।
>
> manasi_anyatra saMsakte vItarAgeNa kAnane |
>
> क्रव्यात् अचर्वितः_अङ्क.स्थः स्व.करः_अपि न लक्षितः ॥३|११०|३९॥
>
> kravyAt acarvita:_aGka.stha: sva.kara:_api na lakSita: ||3|110|39||
>
> .
>
> manasi anyatra saMsakte
>
>
> vItarAgeNa kAnane – *without passion in the forest *
> kravyAd acarvita:_aGkastha: -
>
> sva.kara:_api na lakSita: -
>
> voracious beast from his body; owing to the absence of his mind. *
>
> *sv.39 Even if his arms are cut off, he does not experience it.
>
> x
>
> 37 38 39
>
>
>
> 40
>
> मनसोऽतिशया मुनेः ॥३।११०।४०॥ *
> सुखी.कर्तुम् सु.दुःखानि दुःखी.कर्तुम् सुखानि च ।
>
> sukhI.kartum su.du:khAni du:khI.kartum sukhAni ca |
>
> सुखेन_एव_आशु युज्यन्ते मनसः_अतिशया* मुनेः ॥३|११०|४०॥
>
> sukhena_eva_Azu yujyante manasa:_atizayA* mune: ||3|110|40||
>
> .
>
> great pleasures *
> du:khI-kartum sukhAni ca -
>
> sukhena eva Azu yujyante -
>
> manasa: 'tizayA: mune: -
>
> .VA. mind of muni easily and quickly makes great sorrows into happiness
> and happiness into sorrow why would he turn happiness into sorrow? :o)) AS.
> He does not! The first line is saying: The feelings of mind can turn great
> sadness into happiness and vice versa. The second line is adding: But the
> strong feelings of a Muni are promptly joined with happiness.
>
> *sv.40 He is able to convert all sorrow into bliss.
>
>
>
> 41
>
> बत ॥३।११०।४१॥ *
> मनसि_अन्यत्र संसक्ते कथ्यमाना_अपि यत्नतः ।
>
> manasi_anyatra saMsakte kathyamAnA_api yatnata: |
>
> लता परशु-कृत्ता_इव कथा विच्छिद्यते बत ॥३|११०|४१॥
>
> latA parazu-kRttA_iva kathA vicchidyate bata ||3|110|41||
>
> .
>
>
> kathyamAnA api – *even telling a story = *
>
> yatna-tas latA - *thru effort a vine = *
>
> parazu-kRttA iva - *as.if **chopped by an axe = *
>
> kathA vicchidyate bata - *just how is it splintered? = = *
> *vlm.41. The mind employed in some other thought and inattentive to the
> present discourse, finds it as a detached piece of wood dissevered by an
> axe.
>
> *sv.41 If the mind is elsewhere, even if you hear an interesting story,
> you do not hear anything at all.
>
>
>
> 42
>
> समनुभूयते ॥३।११०।४२॥ *
> मनसि_अद्रि-तटा-रूढे गृहस्थेन_अपि जन्तुना ।
>
> manasi_adri-taTA-rUDhe gRhasthena_api jantunA |
>
> शुभ्र.अभ्र-कन्दर-भ्रान्ति-दुःखम् सम्.अनुभूयते ॥३|११०|४२॥
>
> zubhra.abhra-kandara-bhrAnti-du:kham sam.anubhUyate ||3|110|42||
>
> .
>
>
> adri-taT*a.A*rUDhe - *when standing on a mountain-slope = *
>
> gRha-sthena api jantunA - *by someone seated in his own house = *
>
> zubhra.abhra-kandara-bhrAnti-du:kham -
>
> radiant.cloud-cavern-illusion-sorrow = *???*
>
> samanubhUyate sam.anubhUyate - *is experienced. *
> *vlm.42. A man sitting at home, and thinking of his standing on the
> precipice of a mountain, or falling into the hollow cave below, shudders at
> the idea of his imminent danger: so also one is startled at the prospect of
> a dreary desert even in his dream, and is bewildered to imagine the vast
> deep under the clouds. (See Hume on the Association of Ideas).
>
> *sv.42-44 Just as an actor is able to portray in himself the character of
> different personalities.
>
> x
>
> 40 41 42
>
>
>
> 43
>
> निर्मिताः क्षमाः ॥३।११०।४३॥ *
> मनसि_उल्लसिते स्वप्ने हृदि_एव पुर-पर्वताः ।
>
> manasi_ullasite svapne hRdi_eva pura-parvatA: |
>
> आकाश* इव विस्तीर्णे दृश्यन्ते निर्मिताः क्षमाः ॥३|११०|४३॥
>
> AkAza* iva vistIrNe dRzyante nirmitA: kSamA: ||3|110|43||
>
> .
>
>
> hRdi eva *there in the Heart *
>
> pura-parvatA: - *mountain cities = *
>
> AkAze iva vistIrNe – *when as.if scattered in the Space.sky = *
>
> dRzyante - *are seen *
>
> nirmitA: kSamA: *. *
> *vlm.43. The mind feels a delight at the sight of a lovely spot in its
> dream, and at seeing the hills, cities and houses stretching on the
> clusters of stars shining in the extended plain of the sky. (Objects which
> are pleasurable or painful to the sight, give pleasure and pain to the
> mind, when it is connected with that sense).
>
> *sv.42-44 Just as an actor is able to portray in himself the character of
> different personalities,
>
> *VA. why AkAza, and not AkAze? ... like in spread out space created
> appropriate images are seen *AS. It is AkAze! The sandhi with the following
> vowel "i" changes the "e" to "a". Actually, the sandhi first turns e into
> ay and there are now two options: AkAzayiva or AkAza iva. The first is
> natural, the second is a special exception attributed to zAkalya and
> mentioned in the sUtra: lopa: zAkalyasya 8.3.19
>
>
>
> 44
>
> चलिताम्भोधिर्वीचीचयमिवात्मनि ॥३।११०।४४॥*
> मनः विलुलिते स्वप्ने हृदि_एव_अद्रि-पुरावलिम् ।
>
> mana: vilulite svapne hRdi_eva_adri-purAvalim |
>
> तनोति चलित.अम्भोधिः वीची-चयम् इव_आत्मनि ॥३|११०|४४॥
>
> tanoti calita.ambhodhi: vIcI-cayam iva_Atmani ||3|110|44||
>
> .
>
> mana: vilulite svapne x
>
> hRdi_eva_adri-purAvalim x
>
>
> *. *
>
> *Mind*
>
> *when delighting in dream*
>
> *there in the Heart*
>
> *extends a horizon of mountains and cities*
>
> *like oceans stirring with clustering waves of itself*
>
> *.*
>
>
>
> 45
>
> *अन्तरब्धिजलाद्यद्वत्तरङ्गापीडवीचयः ।
> देहान्तर्मनसस्तद्वत्स्वप्नाद्रिपुरराजयः ॥३।११०।४५॥*
> अन्तर्-अब्धि.जलात् यत्.वत् तरङ्ग.आपीड-वीचयः ।
>
> antar-abdhi.jalAt yat.vat taraGga.ApIDa-vIcaya: |
>
> देह_अन्तर्-मनसः तत्.वत् स्वप्न.अद्रि-पुर-राजयः ॥३|११०|४५॥
>
> deha_antar-manasa: tat.vat svapna.adri-pura-rAjaya: ||3|110|45||
>
> .
>
> antar-abdhi.jalAt_yat.vat taraGga.ApIDa-vIcaya: |
>
>
> svapna_adri-pura-rAjaya: *= *
>
> *. *
>
> *just as*
>
> *from within ocean-waters the current clouds into streaming waves*
>
> *so*
>
> *the body from within the Mind is Thatwise the procession*
>
> *of dreams of cities and mountain.ranges*
>
> *. *
> *vlm.45. As the waters of the sea display themselves in huge surges,
> billows and waves, so the mind which is in the body, displays itself in the
> various sights exhibited in our dreams.
>
> x
>
> 43 44 45
>
>
>
> 46
>
> जाग्रत्स्वप्नविभ्रमभूमयः ॥३।११०।४६॥*
> अङ्कुरस्य यथा पत्र-लता-पुष्प-फल-श्रियः ।
>
> aGkurasya yathA patra-latA-puSpa-phala-zriya: |
>
> मनसः_अस्य तथा जाग्रत्-स्वप्न-विभ्रम-भूमयः ॥३|११०|४६॥
>
> manasa:_asya tathA jAgrat-svapna-vibhrama-bhUmaya: ||3|110|46||
>
> .
>
> aGkurasya yathA patra-latA-puSpa-phala-zriya: x
>
>
> *. *
>
> *as*
>
> *from the sprout comes.forth*
>
> *a wealth of leaves & branches & flowers & fruit*
>
> *so*
>
> *from the Mind of this one there.are *
>
> *thus *
>
> *waking.dream-delusion=fields*
>
> *.*
> *vwv.627 As there are the riches of leaves, creepers, flowers and fruits
> of a sprout. so there are the fields (or attitudes) of waking, dreaming,
> and wandering of this mind.
>
> *vlm.46. As the leaves and branches, flowers and fruits are the products
> of the shooting seed; so every thing that is seen in our waking dreams, is
> the creations of our minds.
>
>
>
> 47
>
> व्यतिरिक्ता न चेतसः ॥४७॥*
> व्यतिरिक्ता यथा हेम्नः न हेम-वनिता तथा ।
>
> vyatiriktA yathA hemna: na hema-vanitA tathA |
>
> जाग्रत्-स्वप्न-क्रिया-लक्ष्मीः व्यतिरिक्ता न चेतसः ॥३|११०|४७॥
>
> jAgrat-svapna-kriyA-lakSmI: vyatiriktA na cetasa: ||3|110|47||
>
> .
>
> vyatiriktA yathA hemna: x
>
> na hema-vanitA tathA x
>
> jAgrat-svapna-kriyA-lakSmI: x
>
>
> *. *
>
> *distinct from gold a golden "Girl" is not*
>
> *! *
>
> *thus*
>
> *Waking-Dream--Action---Wealth are not distinct*
>
> *from chetas, the Affective Consciousness*
>
> *. *
> *vwv. As (the statue of) a woman made of gold is not distinct from gold,
> so, the splendor of the activities in waking and dream is not distinct from
> the mind.
>
> *vlm.47. As a golden image is no other than the very gold, so the
> creatures of our living dreams, are not otherwise than the creations of our
> fanciful mind.
>
> *sv.45-49 the mind is able to create different states of consciousness
> like waking and dreaming.
>
>
>
>
> 48
>
> *धाराकणोर्मिफेनश्रीर्यथा संलक्ष्यतेऽम्भसः । तथा विचित्रविभवा नानातेयं हि
> चेतसः ॥३।११०।४८॥*
> धारा-कण.ऊर्मि-फेन-श्रीः यथा संलक्ष्यते_अम्भसः ।
>
> dhArA-kaNa.Urmi-phena-zrI: yathA saMlakSyate_ambhasa: |
>
> तथा विचित्र-विभवा नानाता_इयम् हि चेतसः ॥३|११०|४८॥
>
> tathA vicitra-vibhavA nAnAtA_iyam hi cetasa: ||3|110|48||
>
> .
>
>
> yathA saMlakSyate 'mbhasa: *= *
>
> tathA vicitra-vibhavA *= *
>
> nAnAtA iyam hi cetasa: *- then there is variety of Affect. *
> vwv.261 As the majesty of water is seen in (the form of) a stream, spray,
> wave, or foam, so indeed is this manifoldness of the mind having various
> (pr wonderful) powers.
>
> *vlm.48. As a drop or shower of rain, and a foam, or froth of the wave,
> are but different forms of water; so the varieties (manatá), of sensible
> objects are but formations of the same mind. (Lit, formations or
> transformations of the mind).
>
> *sv.45-49 the mind is able to create different states of consciousness
> like waking and dreaming.
>
> x
>
> 46 47 48
>
>
>
> 49
>
> भूमिकाम् ॥३।११०।४९॥*
> स्व.चित्त-वृत्तिः एव_इह जाग्रत्-स्वप्न-दृशा_उदितम् ।
>
> sva.citta-vRtti: eva_iha jAgrat-svapna-dRzA_uditam |
>
> रसावेशात्_उपादत्ते शैलूष* इव भूमिकाम् ॥३|११०|४९॥
>
> rasAvezAt_upAdatte zailUSa* iva bhUmikAm ||3|110|49||
>
> .
>
>
> *is*
>
> *here*
>
> *thru the waking-dream=Seer arisen*
>
> *just as thru entering the Feeling*
>
> *it is assumed by an Actor* onstage*
>
> *.*
> *jd. an actor studies his part, feels the role,
>
> assumes the character as his own,
>
> and projects it from the stage
>
> .
>
> first in the list of victims at the #puruSamedha ('human sacrifice') in the
> *yajurveda. sAyana says it is a man who lives on the prostitution of his
> wife.
>
> *vlm.49. These are but the thoughts of our minds, that are seen in our
> waking dreams; like the various garbs which an actor puts on him, to
> represent different characters in a play.
>
>
>
> 50
>
> ॥३।११०।५०॥*
> चण्डालत्वम् हि लवणे प्रतिभास-वशात्_यथा ।
>
> caNDAlatvam hi lavaNe pratibhAsa-vazAt_yathA |
>
> तथा इदम् जगत्_आभोगि मनःमनन-मात्रकम् ॥३|११०|५०॥
>
> tathA idam jagat_Abhogi mana:manana-mAtrakam ||3|110|50||
>
> .
>
> caNDAlatvam hi lavaNe x
>
> pratibhAsa-vazAt_yathA x
>
> tathA idam jagat_Abhogi x
>
>
> *. *
>
> *the Darkie existence shown in lavaNa.Saltyman*
>
> *comes thru the power of projection*
>
> *for the world is within the worldling as the measured mentation of Mind*
>
> *.*
> *vlm.50. As the king lavaNa believed himself·to be a chandáia for some
> time, so do we believe ourselves to be so and so, by the thoughts of our
> minds.
>
>
>
> 51
>
> ॥३।११०।५१॥*
> यत्.यत् संवेद्यते किम्चित् तेन तेन_आशु भूयते ।
>
> yat.yat saMvedyate kimcit tena tena_Azu bhUyate |
>
> मनः मनन-निर्माणम् अथ_इच्छसि तथा कुरु ॥३|११०|५१॥
>
> mana: manana-nirmANam atha_icchasi tathA kuru ||3|110|51||
>
> .
>
> yat.yat saMvedyate kimcit x
>
> tena tena_Azu bhUyate x
>
> mana: manana-nirmANam x
>
>
> *. *
>
> *whatever is conceived as anything*
>
> *by thatever means it happens*
>
> *: *
>
> *Mind is a mental construct*
>
> *so as U wish U do*
>
> *. *
> *sv.51 The mind experiences what it itself constructs, the mind is nothing
> but what has been put together by thought; knowing this, do as you please.
>
> *vlm.51. Whatever we think ourselves to be in our consciousness, the same
> soon comes to pass upon us; therefore mould the thoughts of your mind in
> any way you like. (i.e. As one thinks himself to be, so will he find
> himself to become in his own conceit.)
>
> x
>
> 49 50 51
>
>
>
> 52
>
> जाग्रत्स्वप्नमयं मनः ॥३।११०।५२॥*
> नाना पुर-सरित्.शैल-रूपताम् एत्य देहिनाम् ।
>
> nAnA pura-sarit.zaila-rUpatAm etya dehinAm |
>
> तनोति_अन्तःस्थम् एव_इदम् जाग्रत्-स्वप्न-मयम् मनः ॥३|११०|५२॥
>
> tanoti_anta:stham eva_idam jAgrat-svapna-mayam mana: ||3|110|52||
>
> .
>
> nAnA pura-sarit.zaila-rUpatAm etya dehinAm =
>
> tanoti_anta:stham eva_idam =
>
>
> *. *
>
> *transformed to cities, streams, & mountains*
>
> *for the Embodied*
>
> *Mind *
>
> *extends entirely within this world of waking-dream*
>
> *.*
> *vlm.52. The embodied being beholds many cities and towns, hills and
> rivers before him; all which are but visions of waking dreams, and
> stretched out by the inward mind.
>
>
>
> 53
>
> लवणो यथा ॥३।११०।५३॥*
> सुरत्वात् दैत्यताम् एत्य नागत्वान्_नगताम् अपि ।
>
> suratvAt daityatAm etya nAgatvAn_nagatAm api |
>
> प्रतिभास-वशात्_चित्तम् आपन्नम् लवणः यथा ॥३|११०|५३॥
>
> pratibhAsa-vazAt_cittam Apannam lavaNa: yathA ||3|110|53||
>
> .
>
> suratvAt daityatAm etya =
>
> nAgatvAn_nagatAm api x
>
> pratibhAsa-vazAt_cittam =
>
>
> *. *
>
> *it has gone*
>
> *from the Brightling to the Demonic state*
>
> *or*
>
> *from an elephant to a mountain*
>
> *from a snake to a tree *
>
> *by projective force*
>
> *like lavaNa.Saltyman's troubled chitta.Affection*
>
> *. *
> .VA. nAgatvAn-nagatAm-api - something resembling a snake becomes a snake?
> AS. nAga is elephant or snake. naga, however is a mountain or
> a tree (something immobile: na gacchati iti naga:).
>
> *vlm.53. One sees a demon in a deity, and a snake where there is no snake;
>
>
>
> 54
>
> स्वसंकल्पात्तथा मनः ॥३।११०।५४॥*
> नरत्वात् एति नारीत्वम् पितृत्वात् पुत्रताम् गतः ।
>
> naratvAt eti nArItvam pitRtvAt putratAm gata: |
>
> यथा क्षिप्रम् प्रति नरः स्व.संकल्पात् तथा मनः ॥३|११०|५४॥
>
> yathA kSipram prati nara: sva.saMkalpAt tathA mana: ||3|110|54||
>
> .
>
> naratvAt eti nArItvam x
>
> pitRtvAt putratAm gata: x
>
> yathA kSipram prati nara: x
>
>
> *. *
>
> ****vlm*
>
> *from manhood into womanhood*
>
> *it goes *
>
> *from fatherhood to sonship*
>
> *as quickly as a Human Mind conceives its self-conceit*
>
> *.*
>
> *x*
> x
>
> 52 53 54
>
>
>
> 55
>
> मनश्चिरंतनाभ्यस्ताज्जीवतामेत्यनाकृतिः ॥३।११०।५५॥*
> संकल्पतः प्रम्रियते संकल्पात् जायते पुनः ।
>
> saMkalpata: pramriyate saMkalpAt jAyate puna: |
>
> मनः चिरंतन.अभ्यस्तात् जीवताम् एति_अन्.आकृतिः ॥३|११०|५५॥
>
> mana: ciraMtana.abhyastAt jIvatAm eti_an.AkRti: ||3|110|55||
>
> .
>
> saMkalpata: pramriyate saMkalpAt jAyate puna: x
>
>
> *. *
>
> *thru its saMkalpa.Conception it is brought to death*
>
> *thru its Conception it is born again*
>
> *:*
>
> *bodiless Mind, through constant Practice, comes to the state of Life*
>
> *.*
> #mR - #pramR - Caus. P. #pramarayati -मारयति, to put to death S3Br. •-•>
> MW gives only this citation. • #pramriyate - is brought to die,
> bhyastA*t j*IvatAm eti_an.AkRtiH> y3110.055.
> #ci* - #cira -#ciraMtana, #ciratna - ancient, from ancient times • for a
>
> *vlm.55. It is by its wish that the mind is subject to death, and to be
> born again in other bodies; and tho it is a formless thing of its nature,
> yet it is by its constant habit of thinking, that it contracts the notion
> of its being a living substance (jíva).
>
> *sv.52-55 It is the mind indeed that, on account of persistent thinking,
> thinks that it is born, that it dies; and tho it has no form, thinks that
> it is a jiva with a body etc.
>
>
>
> 56
>
> ॥३।११०।५६॥*
> मनः मनन-संमूढ-मूढ-वासनम् आततम् ।
>
> mana: manana-saMmUDha-mUDha-vAsanam Atatam |
>
> संकल्पात् योनिम् आयाति सुख-दुःखे भय.अभये ॥३|११०|५६॥
>
> saMkalpAt yonim AyAti sukha-du:khe bhaya.abhaye ||3|110|56||
>
> .
>
> Atata*.xx-*m = saMkalpA*.xx-*t yoni*.xx-*m AyAti*.xx-* = sukha*.xx-*du:kha
> *.xx-*e bhaya*.xx-*abhaya*.xx-*e *-* *x *
>
> *. *
>
> *Mind*
>
> *in mental.stupor affecting **vAsanA.Imprints*
>
> *is extended thru Conception*
>
> *&*
>
> *comes to a womb*
>
> *good or bad, scary or not*
>
> *.*
> *vlm.56. The mind is busy with its thoughts of long drawn wishes, which
> cause its repeated births and deaths, and their concommitants of hopes and
> fears, and pleasure and pain. (The wish is father of thoughts, and these
> mould our acts and lives).
>
>
>
> 57
>
> ॥३।११०।५७॥*
> सुखम् दुःखम् च मनसि तिले तैलम् इव स्थितम् ।
>
> sukham du:kham ca manasi tile tailam iva sthitam |
>
> तत् देश-काल-वशतः घनम् वा तनु वा भवेत् ॥३|११०|५७॥
>
> tat deza-kAla-vazata: ghanam vA tanu vA bhavet ||3|110|57||
>
> .
>
>
> tile tailam iva sthitam - *is situate like oil in sesame seed =*
>
> tad deza-kAla-vazatas - *that because of time and place* =
>
> ghanam vA tanu vA bhavet - *becomes thick or thin.*
> *vlm.57. Pleasure and pain are situated in the mind like thç oil in the
> sesamum seed, and these are thickened or thinned like the oil under
> particular circumstances of life. Prosperity thickens our pleasure, and
> adversity our pain; and these are thinned by their reverses again.
>
> *sv.57-61 and enjoys or suffers pleasure and pain — all of which are in
> the mind like oil in a seed.
>
> pleasure and pain are in the Mind
>
> as oil is in the sesame
>
> .
>
> it is because of time and place
>
> that it is known as thick or thin.
>
> x
>
> 55 56 57
>
>
>
> 58
>
> सुखासुखे ॥३।११०।५८॥*
> तैलम् तिलस्य च_आक्रान्त्या स्फुटताम् एति शाश्वतीम् ।
>
> tailam tilasya ca_AkrAntyA sphuTatAm eti zAzvatIm |
>
> चेतसः मनन.असङ्गात् घनी.भूते सुख.असुखे ॥३|११०|५८॥
>
> cetasa: manana.asaGgAt ghanI.bhUte sukha.asukhe ||3|110|58||
>
> .
>
>
> sphuTatAm eti zAzvatIm - *the future is expressed = *
>
> cetasa: manan*a.a*saGgAt – *through mental detachment from Affect = *
>
> ghanI.bhUte sukh*a.a*.sukhe – *thickening to be good space and not so
>
> *VA. as oil from sesamum is squeezed and thickened by press, from mind,
> because of association with thoughts, thoughts thicken in happiness or
> unhappiness??? *AS. As oil from sesame finally becomes apparent (sphuTatAm
> eti) only after strong grinding (AkrAntyA), likewise with thinking process,
> the happiness and unhappiness are extracted (distilled) from the mind.
>
> *vlm.58. As it is the greater or lighter pressure of the oil-mill, that
> thickens or thins the oil, so it is the deeper or lighter attention of the
> mind, that aggravates or lightens its sense of pleasure or pain. (Loss or
> gain unfelt, is nothing lost or gained. The pleasure or pain of which we
> are ignorant, is no pleasure or pain).
>
> *sv.57-61 and enjoys or suffers pleasure and pain — all of which are in
> the mind like oil in a seed.
>
>
>
> 59
>
> गतौ ॥३।११०।५९॥*
> देश-काल.अभिधानेन, राम, संकल्प* एव हि ।
>
> deza-kAla.abhidhAnena rAma saMkalpa eva hi |
>
> कथ्यते तत् वशात् यस्मात् देश-कालौ स्थितिम् गतौ ॥३|११०|५९॥
>
> kathyate tat vazAt yasmAt deza-kAlau sthitim gatau ||3|110|59||
>
> .
>
> deza-kAla.abhidhAnena, rAma, saMkalpa* eva hi |
>
> kathyate tat vazAt yasmAt x
>
>
> *. *
>
> because it is* defined by place & time, *
>
> *rAma, *
>
> *since indeed Conception = *
>
> *is described *
>
> *because of that thru which Place & Time become a State. *
> *vwv.267 rAma! Thought alone is described by the name space or time,
> because, under the influence of that (thought), space [deza] and time have
> arrived at existence.
>
> .VA. rama, notion only, by naming time and space, becomes time and space
> by that power of naming (noting). AS. The AB commentary points out that
> this verse is elaborating on the previous. Some may think that happiness or
> unhappiness don't come just from the mind, but are related to the time and
> place etc. . However, this verse suggests that the reference to time or
> place is really indicative of a mental formation; indeed they come into
> existence because of the mind!
>
> *vlm.59. As our wishes are directed by the particular circumstances of
> time and place, so the measurements of time and place, are made according
> to the intensity or laxity of our thought. (i.e. The intense application or
> inattention of the mind, prolongs and shortens the measure of time and
> place to us).
>
> *sv.57-61 and enjoys or suffers pleasure and pain — all of which are in
> the mind like oil in a seed.
>
>
>
> 60
>
> शरीरकम् ॥३।११०।६०॥*
> प्रशाम्यति_उल्लसति_एति याति नन्दति वल्गति ।
>
> prazAmyati_ullasati_eti yAti nandati valgati |
>
> मनःशरीर-संकल्पे फलिते न शरीरकम् ॥३|११०|६०॥
>
> mana:zarIra-saMkalpe phalite na zarIrakam ||3|110|60||
>
> .
>
> - *
>
> nandat.i *= *valgati.*it gallivants = in/when *manas.*Manas.Mind -*zarIra
> *.body/embodiment-*saMkalpa*.Concept-*e - phalite na zarIrakam *– fruited
> not the embodied. *
> #VA. mind moves, becomes peaceful, happy, joyful and dancing, body does
> not gets fruits, being just notion of a body. AS. The first line is
> correct. The second should say: When the conceptualization of a body by the
> mind has taken place (mana:zarIrasaMkalpe phalite), only then the actions
> of the first line happen, but they are not the actions of the body.
>
> *vlm.60. It is the mind that is satisfied and delighted at the fulfilment
> of our wishes, and not the body which is insensible of its enjoyments. (The
> commentary explains the participation of the enjoyment both by the body and
> mind, and not by one independently of the other).
>
> *sv.57-61 and enjoys or suffers pleasure and pain — all of which are in
> the mind like oil in a seed.
>
> x
>
> 58 59 60
>
>
>
> 61
>
> साध्वीवान्तःपुराजिरे ॥३।११०।६१॥ *नाना-स्फार-समुल्लासैः स्व.संकल्प.
>
> nAnA-sphAra-samullAsai: sva.saMkalpa.upakalpitai: |
>
> मनः वल्गति देहे_अस्मिन् साध्वी_इव_अन्तःपुर.अजिरे ॥३|११०|६१॥
>
> mana: valgati dehe_asmin sAdhvI_iva_anta:pura.ajire ||3|110|61||
>
> .
>
> nAnA-sphAra-samullAsai: =
>
> sva.saMkalpa.upakalpitai: =
>
> manas valgati asmin dehe – Manas.Mind springs-up in this body
>
> sAdhvI iva anta:pura.ajire - like a maiden in the harem courtyard.
>
> *vlm.61. The mind is delighted with its imaginary desires within the body,
> as a secluded woman takes her delight in the seraglio (The pleasure of
> imagination pleases the inmost soul, when we have no external and bodily
> pleasure to enjoy).
>
> *sv.57-61 and enjoys or suffers pleasure and pain — all of which are in
> the mind like oil in a seed.
>
> (of a horse) • excessive brilliance, exhilaration •• #*samullAsin,
> #samullasita‑ *- shining forth, glittering • beautiful GIt • sportive,
> sporting +
>
> upakalpita
>
>
>
> 62
>
>
>
> *चापले प्रसरस्तस्मादन्तर्येन नदीयते । मनोविलयमादत्ते तस्यालान इव द्विपः
> ॥३।११०।६२॥ *
> चापले प्रसरः तस्मात् अन्तः येन नदीयते ।
>
> cApale prasara: tasmAt anta: yena nadIyate |
>
> मनःविलयम् आदत्ते तस्य_आलान* इव द्विपः ॥३|११०|६२॥
>
> mana:vilayam Adatte tasya_AlAna* iva dvipa: ||3|110|62||
>
> .
>
>
> prasara: tasmAt *an emergence from That *
>
> antar yena nadIyate *within which *
> mana:vilayam Adatte - gives himself to subsidence of Mind —
>
> tasya AlAna iva dvipa: -
>
> *sv.62 He who does not allow his mind to roam in objects of pleasure is
> able to master it.
>
> *vlm.62. He who does not give indulgence to levities and fickleness in his
> heart, is sure to subdue his mind; as one binds an elephant by its chain to
> the post.
>
> #nadi
>
> nAnArtha.gItA +
>
>
>
> 63
>
> कर्दमकीटकाः ॥३।११०।६३॥*
> न स्पन्दते मनः यस्य शस्त्र-स्तम्भ* इव_उत्तमः ।
>
> na spandate mana: yasya zastra-stambha* iva_uttama: |
>
> सत्.वस्तु.तः_असौ पुरुषः शिष्टाः कर्दम-कीटकाः ॥३|११०|६३॥
>
> sat*vastu.ta:_asau puruSa: ziSTA: kardama-kITakA: ||3|110|63||
>
> .
>
>
> *among the really real this is a puruSha.Person*
>
> :
>
> *the rest are mudworms*
>
> *.*
> *jd. zastra is a weapon (the original zAstra would be a weapons manual)
> and stambha is a pillar or post. I prefer (to those below) my reading of
> impaling-stake,
>
> which evokes the image of a prisoner of the Khan, who is made to stand
> naked,
>
> a sharp stake rising between his legs to touch his anus
>
> until his knees give way.
>
> a good time to meditate!
>
> *AS. One whose mind does not waver, like an enemy fixed by a spell
> (zastrastambha: iva), such a person is a real man (He is the man!!), the
> rest are like worms in the filth. . The word zastra is interpreted as if it
> is an astra - a magic spell by the AB commentary and thus used as an
> analogy. . If you wish to parse it differently, it could be an adjective of
> the man who is stable like a raised weapon - not affected by anything.
>
> *vlm.63. He whose mind does not wave to and fro like a brandished sword,
> but remains fixed as a post or pillar to its best intent and object, is the
> best of men on earth; all others (with fickle minds), are as insects
> continually moving in the mind.
>
> *sv.63 Even as one who is bound to a pillar does not move, the mind of a
> noble man does not move from the reality: he alone is a human being, the
> others are worms.
>
>
>
>
> 64
>
> *यस्याचपलतां यातं मन एकत्र संस्थितम् । अनुत्तमपदेनासौ ध्यानेनानुगतोऽनघ
> ॥३।११०।६४॥*
> यस्य_अ-चपलताम् यातम् मन* एकत्र संस्थितम् ।
>
> yasya_a-capalatAm yAtam mana* ekatra saMsthitam |
>
> अनुत्तम-पदेन_असौ ध्यानेन_अनुगतः_अनघ ॥३|११०|६४॥
>
>
> .
>
> yasya a-capalatAm yAtam *of one who has come to unstirringness *
>
> mana ekatra saMsthitam *Mind situated onewhere *
>
> anuttama-padena
>
> *w/ an unsupassed state *
>
> asau *this.one *
>
> *w/ dhyAna.Meditation *
>
> *having followed*
>
> anagha - *dear boy. *
> *vlm.64. He whose mind is freed from fickleness, and is sedate in itself,
> is united with his best object in his meditation of the same. (The
> unflinching mind, is sure of success).
>
> *sv.64-67 He attains to the supreme being by constant meditation.
>
>
>
> 65
>
> क्षीरमहार्णवः ॥३।११०।६५॥*
> संयमान् मनसः शान्तिम् एति संसार-विभ्रमः ।
>
> saMyamAn manasa: zAntim eti saMsAra-vibhrama: |
>
> मन्दरे_अ-स्पन्दताम् याते यथा क्षीर-महार्णवः ॥३|११०|६५॥
>
> mandare_a-spandatAm yAte yathA kSIra-mahArNava: ||3|110|65||
>
> .
>
> saMyamAt manasa: x
>
> zAntim eti saMsAra-vibhrama: |
>
> mandare_a-spandatAm yAte x
>
>
> *. *
>
> *thru saMyama.Concentration of Mind*
>
> *its saMsAric wandering comes to an end*
>
> *as when Churnstick Mountain ceases to stir the great Milk.Ocean*
>
> *.*
> *vlm.65. Steadiness of the mind is attended with the stillness of worldly
> commotions, as the suspension of the churning Mandara, was attended with
> the calmness of the ocean of milk.
>
> last three stages in योग) Yogas. Sarvad.
>
>
>
> 66
>
> एवाङ्कुरयोनयः ॥३।११०।६६॥*
> मानस्यः वृत्तयः या या भोग-संकल्प-विभ्रमैः ।
>
> mAnasya: vRttaya: yA yA bhoga-saMkalpa-vibhramai: |
>
> संसार-विष-वृक्षस्य ता* एव_अङ्कुर-योनयः ॥३|११०|६६॥
>
> saMsAra-viSa-vRkSasya tA* eva_aGkura-yonaya: ||3|110|66||
>
> .
>
>
> *with delusive notions of pleasure*
>
> *they are the very mother seeds of the poisonous samsAra.Tree*
>
> *.*
> mAnasI.ya: vRtti.aya: yA yA bhoga.saMkalpa.vibhramai: +
>
> *. *
> *VA/AS. thoughts of the mind wandering in enjoyments and desires, become
> like sprouts of poisonous tree.
>
> *vlm.66. The thoughts of the mind being embroiled in worldly cares (of
> gaining the objects of desire and enjoyments), become the sources, of those
> turbulent passions in the breast, which like poisonous plants fill this
> baneful world (with their deadly breath).
>
> x
>
> 64 65 66
>
>
>
> 67
>
>
> *आवर्तवर्तिनि विलूनविशीर्णचिन्ता चक्रभ्रमे पुरुषदुर्भ्रमराः पतन्ति
> ॥३।११०।६७॥*
> चित्तम् चलत्-कुवलयम् वलयन्त* एते
>
> cittam calat-kuvalayam valayanta* ete
>
> मूढा* महा-जड-जवे मद-मोह-मन्दाः ।
>
> mUDhA* mahA-jaDa-jave mada-moha-mandA: |
>
> आवर्त-वर्तिनि विलून-विशीर्ण-चिन्ता
>
> Avarta-vartini vilUna-vizIrNa-cintA
>
> चक्र-भ्रमे पुरुष-दुर्.भ्रमराः पतन्ति ॥३|११०|६७॥
>
> cakra-bhrame puruSa-dur.bhramarA: patanti ||3|110|67||
>
> .
>
>
> calat*.stirring/moving+* - *to Affection moving = *
>
> kuvalaya*.xx-*m - *night lotus = *
>
> valayan*.xx-*ta ete*.these.ones-* mUDhA*.xx-* *hedging.in
> <http://hedging.in>, these girls*
>
> mahA.*Great-*jaDa*.inert/thick/substantial-*java*.xx-*e
>
> mada*.xx-*moha*.delusion-*mandA*.xx-*:
>
> Avarta*.xx-*varti*.xx-*ni *whirlpool-turning *
>
> vilUna*.xx-*vizIrNa*.xx-*cintA*.xx-*
>
> *onto a whirling wheel *
>
> *the bumbling puruSha.Persons fall*
>
> cakra*.xx-*bhrama*.delusion +.delusion-*e puruSa*.person/man**.xx-*dur-
> *.xx-*bhramarA*.xx-*: patan*.xx-*ti
>
> *. *
> *vlm.67. Foolish men that are infatuated by their giddiness and ignorance,
> revolve round the centre of their hearts, as the giddy bees flutter about
> the lotus-flower of the lake; till at last grown weary in their giddy
> circles, they fall down in the encompassing
>
> whirlpools, which hurl them in irreparable ruin.
>
>
> x
>
> 67
>
>
>
> *वासनावागुराकृष्टो मनो हरिणको नृणाम् । परां विवशतामेति संसारवनगुल्मके
> ॥३।११०।११॥*
>
> *येन छिन्ना विचारेण जीवस्य ज्ञेयवासना । निरभ्रस्येव सूर्यस्य तस्यालोको
> विराजते ॥३।११०।१२॥*
>
> *अतस्त्वं मन एवेदम् नरं विद्धि न देहकम् । जडो देहो मनश्चात्र न जडं नाजडं
> विदुः ॥३।११०।१३॥*
>
> *यत्कृतं मनसा तात तत्कृतं विद्धि राघव । यत्त्यक्तं मनसा तावत्तत्त्यक्तं
> विद्धि चानघ ॥३।११०।१४॥*
>
> *मनोमात्रं जगत् कृत्स्नं मनः पर्यन्तमण्डलम् । मनो व्योम मनो भुमिर्मनो
> वायुर्मनो महान् ॥३।११०।१५॥*
>
> *मनो यदि पदार्थे तु तद्भावेन न योजयेत् । ततः सूर्योदयेऽप्येते न प्रकाशाः
> कदाचन ॥३।११०।१६॥*
>
> *मनो मोहमुपादत्ते यस्यासौ मूढ उच्यते । शरीरे मोहमापन्ने न शवो मूढ उच्यते
> ॥३।११०।१७॥*
>
> *मनः पश्यति भवत्यक्षि शृण्वच्छ्रवणतां गतम् । त्वग्भावं स्पर्शनादेति
> घ्राणतामेति जिघ्रणात् ॥३।११०।१८॥*
>
> *रसनाद्रसतामेति विचित्रास्तत्र वृत्तिषु । नाटके नटवद्देहे मन एवानुवर्तते
> ॥३।११०।१९॥*
>
> *लघु दीर्घं करोत्येव सत्येऽसत्तां प्रयच्छति । कटुतां नयति स्वादु रिपुं
> नयति मित्रताम् ॥३।११०।२०॥*
>
> *य एव प्रतिभासोऽस्य चेतसो वृत्तिवर्तिनः । ततस्तदेव प्रत्यक्षं
> तथात्रानुभवादिह ॥३।११०।२१॥*
>
> *प्रतिभासवशादेव स्वप्नाकुलितचेतसः । हरिश्चन्द्रस्य सम्पन्ना
> रात्रिर्द्वादशवार्षिकी ॥३।११०।२२॥ *
>
> *चित्तानुभाववशतो मुहूर्तत्वे गतं युगम् । इन्द्रद्युम्नस्य
> वैरिञ्च्यपुराभ्यन्तरवर्तिनः ॥३।११०।२३॥*
>
> *मनोज्ञया मनोवृत्त्या सुखतां याति रौरवम् । प्रातः प्राप्तव्यराजस्य
> सुबुद्धस्यैव बन्धनम् ॥३।११०।२४॥*
>
> *जिते मनसि सर्वैव विजिता चेन्द्रियावलिः । शीर्यते च यथा तन्तौ दग्धे
> मौक्तिकमालिका ॥३।११०।२५॥*
>
> *सर्वत्र स्थितया स्वच्छरूपया निर्विकारया । समया सूक्ष्मया नित्यं
> चिच्छक्त्या साक्षिभूतया ॥३।११०।२६॥*
>
> *सर्वभावानुगतया न चेत्यार्थविभिन्नया । रामात्मसत्तया मूकमपि देहसमं जडम्
> ॥३।११०।२७॥*
>
> *मनोऽन्तश्चलति व्यर्थम् मननैषणमुह्यया । बहिर्गिरिसरिद्व्योमसमुद्रपुरलीलया
> ॥३।११०।२८॥*
>
> *जाग्रच्चाभिमतं वस्तु नयत्यमृतमृष्टताम् । अनीहितं च विषतां नयत्यमृतमप्यलम्
> ॥३।११०।२९॥ *
>
> *अमृष्टसर्वभावानामलमात्मचमत्कृतिम् । मनः स्वाभिमताकारं रूपं सृजति वस्तुषु
> ॥३।११०।३०॥*
>
> *स्पन्देषु वायुतामेति प्रकाशेषु प्रकाशताम् । द्रवेषु द्रवतामेति
> चिच्छक्तिस्फुरितं मनः ॥३।११०।३१॥*
>
> *पृथ्व्यां कठिनतामेति शून्यतां शून्यदृष्टिषु । सर्वत्रेच्छास्थितिं याति
> चिच्छक्तिस्फुरितं मनः ॥३।११०।३२॥ *
>
> *शुक्लं कृष्णीकरोत्येव कृष्णं नयति शुक्लताम् । विनैव देशकालाभ्यां शक्तिं
> पश्यास्य चेतसः ॥३।११०।३३॥*
>
> *मनस्यन्यत्र संसक्ते चर्वितस्यापि जिह्वया । भोजनस्यापि मृष्टस्य न
> स्वादोऽस्यानुभूयते ॥३।११०।३४॥ *
>
> *यच्चित्तदृष्टं तद्दृष्टम् न दृष्टम् तत् अलोकितम् । अन्ध.कारे यथा रूपम्
> इन्द्रियम् निर्मितम् तथा ॥३५॥*
>
> *इन्द्रियेण मनो देहि मनसेन्द्रियमुन्मनः । इन्द्रियाणि प्रसूतानि मनसो
> नेन्द्रियान्मनः ॥३।११०।३६॥*
>
> *अत्यन्तभिन्नयोरैक्यं येषां चित्तशरीरयोः । ज्ञातज्ञेया महात्मानो
> मनस्यास्ते सु.पण्डिताः ॥३।११०।३७॥*
>
> *कुसुमोल्लासिधम्मिला हेलाचलितलोचनाः । काष्ठकुड्योपमाङ्गेषु
> लग्नाप्यमनसोऽङ्गना ॥३।११०।३८॥*
>
> *मनस्यन्यत्र संसक्ते वीतरागेण कानने । क्रव्यादचर्वितोऽङ्कस्थः स्वकरोऽपि न
> लक्षितः ॥३।११०।३९॥ *
>
>
>
> •
>
> *o**ॐ**m*
>
> •
>
>
>
>
> DAILY READINGS st 6 October, 2018
>
>
>
> fm6064 2.oc06 jIvaTa—The Story's End .z36
>
>
> https://www.dropbox.com/s/wgi3bg7ynay0rvr/fm6064%202.oc06%20jIvaTa%E2%80%94The%20Story%27s%20End%20.z36.docx?dl=0
>
> fm7160 3.oc05..06 Heavens and Hells .z56
>
>
> https://www.dropbox.com/s/8cx9vl35myw7jbh/fm7160%203.oc05..06%20Heavens%20and%20Hells%20.z56.docx?dl=0
>
> fm3110 1.oc05-06 AFFECTIVE PSYCHOLOGY .z67
>
>
> https://www.dropbox.com/s/uhhymmz3nhgmwxn/fm3110%201.oc05-06%20AFFECTIVE%20PSYCHOLOGY%20.z67.docx?dl=0
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> Group Page
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> संयमान् मनसः शान्तिम् एति संसार-विभ्रमः ।
>
> saMyamAn manasa: zAntim eti saMsAra-vibhrama: |
>
> मन्दरे_अ-स्पन्दताम् याते यथा क्षीर-महार्णवः ॥३|११०|६५॥
>
> mandare_a-spandatAm yAte yathA kSIra-mahArNava: ||3|110|65||
>
> मानस्यः वृत्तयः या या भोग-संकल्प-विभ्रमैः ।
>
> mAnasya: vRttaya: yA yA bhoga-saMkalpa-vibhramai: |
>
> संसार-विष-वृक्षस्य ता* एव_अङ्कुर-योनयः ॥३|११०|६६॥
>
> saMsAra-viSa-vRkSasya tA* eva_aGkura-yonaya: ||3|110|66||
>
> चित्तम् चलत्-कुवलयम् वलयन्त* एते
>
> cittam calat-kuvalayam valayanta* ete
>
> मूढा* महा-जड-जवे मद-मोह-मन्दाः ।
>
> mUDhA* mahA-jaDa-jave mada-moha-mandA: |
>
> आवर्त-वर्तिनि विलून-विशीर्ण-चिन्ता
>
> Avarta-vartini vilUna-vizIrNa-cintA
>
> चक्र-भ्रमे पुरुष-दुर्.भ्रमराः पतन्ति ॥३|११०|६७॥
>
> cakra-bhrame puruSa-dur.bhramarA: patanti ||3|110|67||
>
> 67
>
> ॥
>
> ३१११
>
> fm3111 1.oc07-08 Subduing MIND.z46
>
>
> https://www.dropbox.com/s/tlm2r90mofjarl7/fm3111%201.oc07-08%20Subduing%20MIND%20.z46.docx?dl=0
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> +++
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> *Vasishtha** said—*
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> .
>
Jiva Das
FM3110 AFFECTIVE PSYCHOLOGY 1.OC05-06 .z67
FM.3.100-FM.3.122//
https://www.dropbox.com/s/tqgtkd20bkzgfdn/FM3.100-FM.3.122.docx?dl=0
oॐm
FM.3.110
AFFECTIVE PSYCHOLOGY
*VA. medical diagnosis of mind.
*AS. Physiology of Mind.
VASISHTHA said–
परमात् कारणाद् आदौ चिच्.चेत्य.पद=पातिनी ।
paramAt kAraNAt Adau cit.cetya.pada=pAtinI |
कलना.पदम् आसाद्य कला कलिलताम् गता ॥३|११०|१॥
kalanA.padam AsAdya kalA kalilatAm gatA ||3|110|1||
.
paramAt kAraNAt Adau cit.cetya.pada=pAtinI = kalanA.padam AsAdya kalA kalilatA.m gata.A
.
from the Absolute Cause in the beginning
chit.Consciousness
has fallen into a process of
conceptualizing itself into the state of Imagining
kalla.tA
???
where all the images get mixed
.
paramAt kAraNAt Adau cit.cetya.pada=pAtinI kalanA.padam AsAdya kalA kalilatAm gatA .
* this is parama.aNu, the Super.Atom,
which BigBangers call the Singularity
where Yang & Yin are one
.
*vlm.1 VASISHTHA said:..Faultce the subjective Intellect chit_, has derived the power of knowing the objective Intelligebles_chetya:_, from the supreme cause in the beginning; it went on to multiply and diversify the objects of its intelligence, and thus fell from the knowledge of the one intelligent Universal_Ega:_, to the delusion of the particular_non egos ad infinitum . (The knowledge of the subjective universal soul being lost, the mind is left to be bewildered in the objective particulars to no end).
*sv. In the beginning, there arose a division in the supreme being or infinite consciousness, and the infinite apparently became both the observer and the observed.
#kal . #kalila .mfn.. mixed with_ziz.xix,98; full of, covered with_MBh.&c.; impenetrable, impervious • .n.. a large heap, thicket, confusion_Bhag.&c.
असत्स्व् एव विमोहेषु राम_एवम्.प्राय.वृत्तिषु ।
asatsu_eva vimoheSu rAma_evam.prAya.vRttiSu |
घनेषु तुच्छताम् एत्य चिराय परिमूर्च्छति ॥३|११०|२॥
ghaneSu tucchatAm etya cirAya parimUrcchati ||3|110|2||
.
even in delusive unrealities
a.satsu eva vimoheSu .
_rAma
suchlike.vRttiSu
x
ghaneSu .
gone to triviality
tucchatAm etya
for a long time
cirAya
it solidifies
parimUrcchati
asatsu_eva vimoheSu rAma_evam.prAya.vRttiSu ghaneSu tucchatAm etya cirAya parimUrcchati
.
*vlm.2. Thus Ráma, the faculties of the mind, being deluded by the unrealities of particulars, they continue to attribute specialities and differences to the general ones to their utter error. (Multiplication and differentiation of objects, mislead the mind from the universal unity of the only one).
*sv.2 When this observer sought to grasp or comprehend the observed, there arose a mixture (of the reality and the apparent appearance) or a confusion. On account of this confusion, in the infinite consciousness there arises the concept of finiteness.
* even in delusive unrealities a.satsu eva vimoheSu ._rAma suchlike.vRttiSu ghaneSu . gone to triviality tucchatAm etya for a long time cirAya it solidifies parimUrcchati
असद् एव मनोवृत्तिः_म्लाना विस्तारयत्य् अलम् ।
asat eva mana:vRtti:_mlAnA vistArayati_alam |
दुःखम् दोष.सहस्रेण वेतालान् इव बालिका ॥३|११०|०३॥
du:kham doSa.sahasreNa vetAlAn iva bAlikA ||3|110|03||
.
altho unreal
the Mind's motion
fading
spreads.out misery enough
thru its thousand faults....
as kids see Zombies in the dark
.
*jd. As confessors see their sins.
.
asat eva mana:vRtti:_mlAnA vistArayati_alam du:kham doSa.sahasreNa vetAlAn iva bAlikA
.
*vlm. The mental powers are ever busy to multiply the unrealities to infinity ....
*sv.3 The finite mind then generates countless ideas within itself which weaken and veil it leading to sorrow — which the mind greatly magnifies.
सदेव हि महा.दुःखम् असत्ताम् नयति क्षणात् ।
sadeva hi mahA.du:kham a.sattAm nayati kSaNAt |
निष्कलङ्का मनोवृतिर् अन्धकारम् इव_अर्क.रुक् ॥३|११०|४॥
niSkalaGkA mana:vRtti:_andhakAram iva.arka.ruk ||3|110|4||
.
for
what ever seems real
is great sorrow
which soon leads to the state of unreality
.
the faultless motion of Mind is a sunbeam in a dark well
.
* wordplay – sat eva, sa.deva:, sa.deve, sadA_iva
sadeva = mahA.du:kham leads to a.sattAm nayati kSaNAt |
niSkalaGkA mana:vRtti:
andhakAram iva.arka.ruk |
*vlm. But the reality soon disperses the troublesome unrealities, and the unsullied understanding drives off the errors of imagination, as the sun.shine dispels the darkness.
नयत्य् अभ्याशताम् दूरम् दूरम् अभ्याशताम् नयेत् ।
nayati_abhyAzatAm dUram dUram abhyAzatAm nayet |
मनो वल्गति भूतेषु बालो बाल.खगेष्व् इव ॥३|११०|०५॥
mana:_valgati bhUteSu bAla:_bAla.khageSu_iva ||3|110|05||
.
it leads to distant prospects
&
brings prospects to distance
:
Mind
plays with us Beings as children play with chicks
.
nayati_abhyAzatAm dUram dUram abhyAzatAm nayet mana:_valgati bhUteSu bAla: bAla.khageSu_iva
.
*vlm.5. The mind brings distant objects near it, and throws the nearer ones at a distance; it trots and flutters in living beings, as boys leap and jump in bushes after little birds.
*sv. ... even as little children play with fledglings and tease them.
अभयम् भयम् अज्ञस्य चेतसो वासनावतः ।
abhayam bhayam ajJasya cetasa:_vAsanAvata: |
दूरतो मुग्ध.पान्थस्य स्थाणुर् याति पिशाचताम् ॥३|११०|६॥
dUrata:_mugdha.pAnthasya sthANu:_yAti pizAcatAm ||3|110|6||
.
the fearless becomes fearful for the ignorant .
Affective awareness comes from vAsanA.Memes
as,
from a distance,
for one who has lost his way,
a post be.comes a pishAcha.Monster.
abhayam bhayam ajJasya
cetasa:_vAsanA.vata: . for the consciousness afffected with a vAsanA.Meme =
dUrato mugdha.pAnthasya – for a dazed traveler from afar =
sthANu: yAti pizAcatAm . a post becomes a *pishAcha.
.
abhayam bhayam ajJasya cetasa:_vAsanAvata: dUrata:_mugdha.pAnthasya sthANu: yAti pizAcatAm
.
*vlm. The wistful mind is fearful, where there is nothing to fear ... [?]
*sv.6 The impure mind sees a ghost where there is just a post.
शत्रुत्वम् शङ्कते मित्रे कलङ्क.मलिनम् मनः ।
zatrutvam zaGkate mitre kalaGka.malinam mana: |
मदाविष्ट.मतिर् जन्तुर् भ्रमत् पश्यति भूतलम् ॥३|११०|७॥
madAviSTa.mati:_jantu:_bhramat pazyati bhUtalam ||3|110|7||
.
when the Mind becomes corrupt
it takes a friend for an enemy
just as a drunkard's feet
misunderstand the ground they walk upon
.
zatru.tvam zaGkat.e mitra.e = kalaGka.malina.m manas.Manas.Mind + madAviSTa.mati.:_jantu.: = bhramat. pazyat.i bhUtala.m
.
*vlm.p.7 The suspicious mind suspects a friend for a foe, like a drunken sot thinks himself lying on the ground while he is walking along.
पर्याकुले हि मनसि शशिनः जायते ऽशनिः ।
paryAkule hi manasi zazina:_jAyate_azani: |
अमृतम् विस.भावेन भुक्तम् याति विष.क्रियाम् ॥३|११०|८॥
amRtam visa.bhAvena bhuktam yAti viSa.kriyAm ||3|110|8||
.
for in disordered Mind
lightning comes from the Moon
immortal nectar
felt.to.be poison
taken
does poison's work
.
paryAkule hi manasi = zazina:_jAyate_azani: + amRtam visa.bhAvena = bhuktam yAti viSa.kriyAm
.
*vlm. [reading <zani>] The distracted mind, sees the fiery Saturn in the cooling moon; ....
*sv.8 A distressed mind turns food into poison and causes disease and death.
सुर.पत्तन.निर्माणम् असत् सत्_इव पश्यति ।
sura.pattana.nirmANam asat sat_iva pazyati |
वासना.वलितम् चेतः स्वप्नवj जाग्रद् एव हि ॥३|११०|९॥
vAsanA.valitam ceta: svapnavat jAgrat eva hi ||3|110|9||
.
when Mind builds a Brightling village
the unreal is seen as.if real.
So
the Awareness is affected with its vAsanA.Memes
as.if in dream
tho
waking
.
sura.pattana.nirmANam asat sat_iva pazyati vAsanA.valitam ceta: svapnavat jAgrat eva hi =
.
*vlm.9. The building of an aerial castle however untrue, is taken for truth for the time being; and the mind dwelling on hopes, is a dreamer in its waking state.
*sv.9 9.11 The impure mind (laden with the tendencies) is the cause for delusions (manias and phobias).
मोह.एक.कारणम् जन्तोर् मनसो वासना_उल्बणा ।
moha.eka.kAraNam janto:_manasa:_vAsanA_ulbaNA |
उत्खातव्या प्रयत्नेन मूल.उच्छेदेन सा_एव च ॥३|११०|१०॥
utkhAtavyA prayatnena mUla.ucchedena sA_eva ca ||3|110|10||
.
moha.eka.kAraNam janto: . it is the one delusive cause for people =
manasa: . of Mind = vAsanA.ulbaNA =
utkhAtavyA prayatnena mUla.ucchedena sA_eva ca – .
by uprooting it with effort and so severing its roots ....
*vlm.p.10 The disease of desire is the delusion of the mind. Therefore it is to be rooted out from the mind at once and with all diligence.
वासना.वागुरा.कृष्टो मनो हरिणको नृणाम् ।
vAsanA.vAgurA.kRSTa:_mana:_hariNaka:_nRNAm |
पराम् विवशताम् एति संसार.वन.गुल्मके ॥३|११०|११॥
parAm vivazatAm eti saMsAra.vana.gulmake ||3|110|11||
.
vAsanA.vAgurA.kRSTa:_mana:_hariNaka:_nRNAm parAm vivazatAm eti saMsAra.vana.gulmake .
.
*jd.11 . vAsanA.vAgura.AkRSTa: .
caught in a vAsanA.Track snare =
manas.hariNaka: . Mind is a fawn =
:
the best of Humans gets.to a state of powerlessness
in some thicket of saMsAra.Forest.
*vlm.11. The minds of men being entangled in the net of avarice like poor stags, are rendered as helpless as these beasts of prey, in the forest of the world.
येन छिन्ना विचारेण जीवस्य ज्ञेय.वासना ।
yena chinnA vicAreNa jIvasya jJeya.vAsanA |
निरभ्रस्य इव सूर्यस्य तस्य आलोको विराजते ॥३|११०|१२॥
nirabhrasya_iva sUryasya tasya.aloka:_virAjate ||3|110|12||
.
the means
—thru the Analytic Enquiry of the Living.jIva—
by which the knowable vAsanA.Imprint is severed
:
from a cloudless Sun the light of That projects its radiance
.
yena chinnA vicAreNa = jIvasya jJeya.vAsanA + nirabhrasya_iva sUryasya =as.if of a cloudless sun = tasya.aloka: . its light = virAjate
.
*vlm.12. He who has removed by his reasoning, the vain anxieties of his mind, has displayed the light of his soul, like that of the unclouded sun to sight.
अतस् त्वम् मन एव_इदम् नरम् विद्धि न देहकम् ।
ata: tvam mana* eva_idam naram viddhi na dehakam |
जडो देहो मनश् च_अत्र न जडम् न_अजडम् विदुः ॥३|११०|१३॥
jaDa: deha:_mana: ca_atra na jaDam na_ajaDam vidu: ||3|110|13||
.
hence
you should know Mind to be Human, not embodied
:
here, the body is material—the Mind's neither material nor is it immaterial
.
hence tvam.you are only tis manas.Mind
know you are not the human mbodiment
Body is .inert/numb/dense: deha.gross.body:_manas.Mind ca.and/also atra.here =
na.not jaDa.inert/numb/dense.m na.nor non..inert/numb/dense.m vidu: they.know
.
*sv.13 What is man but the mind? The body is inert and insentient. One cannot say that the mind is inert, tho one cannot say that it is sentient either.
*vlm.13. Know therefore that it is mind that makes the mans and not his body that is called as such: the body is dull matter, but the mind is neither a material nor immaterial substance.
atas.from.this/hence tvam.you are manas.Mind eva.indeed\only/very idam.this.here nara.man/human.m viddhi.!know.to.be na.not dehaka.embodiment.m + jaDa.inert/numb/dense: deha.gross.body:_manas.Mind ca.and/also atra.here = na.not jaDa.inert/numb/dense.m na.not a.not.jaDa.inert/numb/dense.m vidu:
यत् कृतम् मनसा तात तत्.कृतम् विद्धि राघव ।
yat kRtam manasA tAta tat.kRtam viddhi rAghava |
यत् त्यक्तम् मनसा तावत् तत्.त्यक्तम् विद्धि च_अनघ ॥३|११०|१४॥
yat tyaktam manasA tAvat tat.tyaktam viddhi ca.anagha ||3|110|14||
.
yat.what/which kRta.done/made.m by/with manas.Mind.A tAta1 tat.kRta.done/made.m viddhi.!know.to.be rAghava.Raaghava yat.what/which tyakta.abandoned..m by/with manas.Mind.A tAvat.tat.tyakta.abandoned..m viddhi.!know.to.be ca anagha.sinless/dear.boy
.
what is done by the Mind, lad, know That to be a karmic act, rAghava
.
what's forsaken by the Mind likewise know That likewise, dear boy
.
*vlm. Whatever is done with the mind or voluntarily by any man, know Ráma, that act to be actually done by him; (since an involuntary action is indifferent by itself); and whatsoever is shunned by it, know that to be kept out.
मनो.मात्रम् जगत् कृत्स्नम् मनः पर्यन्त.मण्डलम् ।
mana:mAtram jagat kRtsnam mana: paryanta.maNDalam |
मनो व्योम मनः भुमिर् मनो वायुर् मनो महान् ॥३|११०|१५॥
mana:_vyoma mana: bhumi:_mana:_vAyu:_mana:_mahAn ||3|110|15||
.
the world's a measure of the Mind
Mind is the whole horizon
Mind is vyoma, the spacious sky
Mind is the earth
Mind is the vastness of the air
.
mana:mAtram jagat kRtsnam = mana: paryanta.maNDalam + mana:_vyoma mana: bhumi: = mana:_vAyu:_mana:_mahAn
.
*vlm.15 The mind alone makes the whole world to the utmost end of the spheres. The mind is the emptiness and the air and earth in its greatness.
मनो यदि पदार्थे तु तद्.भावेन न योजयेत् ।
mana: yadi padArthe tu tat.bhAvena na yojayet |
ततः सूर्य.उदये ऽप्य् एते न प्रकाशाः कदाचन ॥३|११०|१६॥
tata: sUrya.udaye_api_ete na prakAzA: kadAcana ||3|110|16||
.
if manas.Mind with regard to something
does not connect with that bhAva.Impression
then even in the sunrise
it does not see any light at.all.
.
mana: yadi padArthe tu tat.bhAvena na yojayet tata: sUrya.udaye_api_ete na prakAzA: kadAcana
.
*vlm.16. If the mind do not join a thing with its known properties and qualities; then the sun and the luminaries would appear to be without their light.
*vlm.16 If the mind does not join a thing with its known properties and qualities, then the sun, planets and stars would appear to be without their light.
मनो मोहम् उपादत्ते यस्य_असौ मूढ उच्यते ।
mana:_moham upAdatte yasya.asau mUDha* ucyate |
शरीरे मोहम् आपन्ने न शवो मूढ उच्यते ॥३|११०|१७॥
zarIre moham Apanne na zava:_mUDha* ucyate ||3|110|17||
.
Mind
assumes
its delusion
:
in the body it is called a fool, having assumed delusion
.
a corpse is not a fool
...
mana:_moham upAdatte yasya.asau mUDha* ucyate zarIre moham Apanne na zava:_mUDha* ucyate
.
*vlm. The mind assumes the properties of knowledge and ignorance, from which it is called a knowing or unknowing thing. But these properties are not to be attributed to the body, for a living body is never known to be wise, or a dead carcass an ignorant person.
मनः पश्यति भवत्य् अक्षि शृण्वच्.छ्रवणताम् गतम् ।
mana: pazyati bhavati_akSi zRNvat.zravaNatAm gatam |
त्वक्.भावम् स्पर्शनाद् एति घ्राणताम् एति जिघ्रणात् ॥३|११०|१८॥
tvak.bhAvam sparzanAt eti ghrANatAm eti jighraNAt ||3|110|18||
.
Mind sees & knows and becomes
in the Eye
as
listening leads to hearing
touch
becomes feeling that comes from the sense of Touch
.
to the sense of Smell it comes from smelling
...
mana: pazyati bhavati_akSi zRNvat.zravaNatAm gatam tvak.bhAvam sparzanAt eti ghrANatAm eti jighraNAt .
.
*vlm.18. The mind becomes the sight in its act of seeing, and it is hearing also when it hears any thing; it is the feeliug of touch in connection with the skin, and it is smelling when connected with the nose.
रसनाद् रसताम् एति विचित्रास् तत्र वृत्तिषु ।
rasanAt rasatAm eti vicitrA: tatra vRttiSu |
नाटके नटवद् देहे मन एव_अनुवर्तते ॥३|११०|१९॥
nATake naTavat dehe mana* eva.anuvartate ||3|110|19||
.
so
from Taste it comes to tastiness of different sorts
.
in an Actor's body acting
Mind performs its play
.
rasanAt rasatAm eti vicitrA: tatra vRttiSu nATake naTavat dehe mana* eva.anuvartate
.
*vlm.19. So it becomes taste being connected with the tongue and palate, and takes many other names besides, according to its other faculties. Thus the mind is the chief actor on the stage of the living animal body.
लघु दीर्घम् करोत्य् एव सत्ये ऽसत्ताम् प्रयच्छति ।
laghu dIrgham karoti_eva satye_a.sattAm prayacchati |
कटुताम् नयति स्वादु रिपुम् नयति मित्रताम् ॥३|११०|२०॥
kaTutAm nayati svAdu ripum nayati mitratAm ||3|110|20||
.
laghu dIrgha.m karoti eva whin satya.e asattA.m prayacchati kaTu.tA.m nayati svAdu ripum nayati mitra.tA.m
.
it makes the short
long,
it imputes falsehood
to the true,
the sweet it brings to bitterness,
but
friendship to an enemy
.
*vlm.20. It magnifies the minute and makes the true appear as untrue it sweetens the bitter and sours the sweet; and turns a foe to a friend and vice.versa.
य एव प्रतिभासो ऽस्य चेतसः वृत्ति.वर्तिनः ।
ya* eva pratibhAsa:_asya cetasa:_vRtti.vartina: |
ततस् तद् एव प्रत्यक्षम् तथा_अत्र_अनुभवात् इह ॥३|११०|२१॥
tata: tat eva pratyakSam tathA.atra.anubhavAt iha ||3|110|21||
.
whatever the projection be of Affectivity,
ideas ideating from
That
are just that
evidently & so becoming here
.
ya* eva pratibhAsa:_asya cetasa:_vRtti.vartina: tata: tat eva pratyakSam tathA.atra.anubhavAt iha
.
*AS. Whatever reflects (ya: eva pratibhAsa:_asya ) in this mind following its own trends (cetasa:_vRttivartina:) subsequently, it becomes reality (pratyakSam) (as if) by experience here! .
*vlm.21. In whatever manner the mind represents itself in its various aspects, the same becomes evident to us both in our perceptions and conceptions of them.
*VA. appearance is only proceeding of the mind’s thought, that only is manifest here which is experienced by mind.
*AS. In other words, mind can convince itself of reality of things which are only vaguely experienced.
*vlm. Every body takes things in the same light, as his mind represents them unto him.
प्रतिभास.वशाद् एव स्वप्न.आकुलित.चेतसः ।
pratibhAsa.vazAt eva svapna.Akulita.cetasa: |
हरिश्चन्द्रस्य सम्पन्ना रात्रिर् द्वादश.वार्षिकी ॥३|११०|२२॥
harizcandrasya sampannA rAtri: dvAdaza.vArSikI ||3|110|22||
.
pratibhAsa.vazAt eva svapna.Akulita.cetasa: harizcandrasya sampannA rAtri: dvAdaza.vArSikI
.
***vlm
by force of such a projection
overwhelmed by dream
the Awareness of hariz.candra
experienced a night
that was twelve years long
.
* TNG.knowers may recall Picard's Dream.experience of an entire lifetime,
which might have been written by our own Philosopher.Poet.
चित्त.अनुभाव.वशतो मुहूर्तत्वे गतम् युगम् ।
citta.anubhAva.vazata:_muhUrtatve gatam yugam |
इन्द्र.द्युम्नस्य वैरिञ्च्य.पुर.अभ्यन्तर.वर्तिनः ॥३|११०|२३॥
indra.dyumnasya vairiJcya.pura.abhyantara.vartina: ||3|110|23||
.
citta.anubhAva.vaza.tas whin muhUrtatva.e gata.m yuga.m indra.dyumna.sya vairiJcya.pura.abhyantara.varti.na:
.
thru the force of Affective Experience
an hour became an Age
for indradyumna when he dwelt deep within Creator.City
.
***vlm
*AS. He is said to have lived in a city named viriJcya.pura
only for a muhUrta (about 48 min. . 30 of them make 24 hours!) but in reality
it was a whole yuga! This was due to his mental experience.
*sv. Mind decides what is heaven and what is hell.
मनोज्ञया मनोवृत्त्या सुखताम् याति रौरवम् ।
mana:jJayA mana:vRttyA sukhatAm yAti rauravam |
प्रातः प्राप्त.व्यराजस्य सु.बुद्धस्य इव बन्धनम् ॥३|११०|२४॥
prAta: prApta.vyarAjasya su.buddhasya_iva bandhanam ||3|110|24||
.
by/with mana:jJayA mana:vRttyA sukhatAm yAti rauravam prAta: prApta.vyarAjasya su.buddhasya_iva bandhanam =
.
as Mind knows,
as Mind changes,
what's Terrible becomes likeable
at.break.of.day
prAptavya.rAjasya to.be.got a rAja.king
su.buddhasya_iva bandhanam as
like the bond.
*VA. by mind’s wish and fancy, happiness becomes hell (and hell happiness), and mind decides, if tomorrow a prisoner will get kingdom or more bondage. AS. It is the rauravam that turns into sukhatA . happiness. This does not work both ways since only rauravam has a chance to be in nom. case here, and thus the subject to the verb yAti. • The analogy is that of the binding of a prisoner who is hoping to become the King in the morning. • Also, in the first line, is saying: The imagination of a person with a happy mind (manojJaya) turns even hell into happiness.
*vlm.24. The presentation of a fair prospect before the imagination, turns the present pain to pleasure; as a man bound in chains forgets his painful state, in the hopes of his release or installation on the next morning.
*sv.23.24 Mind decides what is heaven and what is hell.
#Ap . #prAp . #prAptavya. mfn. . to be reached or attained or gained or procured ; to be met with or found, hitopadeza.
जिते मनसि सर्वा_एव विजिता च_इन्द्रिय.अवलिः ।
jite manasi sarvA_eva vijitA ca_indriya.avali: |
शीर्यते च यथा तन्तौ दग्धे मौक्तिक.मालिका ॥३|११०|२५॥
zIryate ca yathA tantau dagdhe mauktika.mAlikA ||3|110|25||
.
when Mind is conquered
so is everything
and the sensory chain
is weakened
&
diminishes thus in the body
:
when the thread breaks Ur pearls are lost
.
jite manasi sarvA_eva vijitA ca_indriya.avali: zIryate ca yathA tantau dagdhe mauktika.mAlikA =
.
*VA. second line and if the tread is broken, string of pearls is scattered.
*AS. With mind won over, the whole army of organs is defeated, just as a string of pearls is scattered if the thread holding them is burnt off (dagdhe).
*vlm. ... as the loosened thread of a string of pearls, scatters the precious grains at random over the ground.
सर्वत्र स्थितया स्वच्छ.रूपया निर्विकारया ।
sarvatra sthitayA svaccha.rUpayA nirvikArayA |
समया सूक्ष्मया नित्यम् चिच्छक्त्या साक्षि.भूतया ॥३|११०|२६॥
samayA sUkSmayA nityam cit*zaktyA sAkSi.bhUtayA ||3|110|26||
.
everywhere situate as pure form
the transformationless subtly.the.Same eternal Power of Consciousness
is a Witness
...
sarvatra sthitayA svaccha.rUpayA nirvikArayA samayA sUkSmayA nityam cit*zaktyA sAkSi.bhUtayA =
.
*vlm.26. The mind that preserves its clear sightedness, and its equanimity and unalterableness in all places, and under all conditions; retains its even temper and nice discernment at all times, under the testimony of its conciousness, and approbation of its good conscience.
*sv.26 What is more mysterious, Rama, than that the mind is able to veil the omnipresent, pure, eternal and infinite consciousness making you confuse it with this inert physical body?
सर्व.भाव.अनुगतया न चेत्य.अर्थ.विभिन्नया ।
sarva.bhAva.anugatayA na cetya.artha.vibhinnayA |
राम,_आत्म.सत्तया मूकम् अपि देह.समम् जडम् ॥३|११०|२७॥
rAma,_Atma.sattayA mUkam api deha.samam jaDam ||3|110|27||
.
by coming to enter every state of being
with no conceivable thing apart from the real state of the rAma.self
altho it's as mute as a dead Body
.
sarva.bhAva.anugatayA na cetya.artha.vibhinnayA rAma,_Atma.sattayA mUkam api
deha.samam jaDam =
.
...
*vlm.27. With your mind acquainted with the states of all things, but undisturbed by the fluctuations of the objects that come under your cognizance, you must retain, O Rámá! your self.possession at all times, and remain like a dumb and dull body, (without being moved by any thing).
मनो अन्तश् चलति व्यर्थम् मनन_एषण.मुह्यया ।
mana:_anta: calati vyartham manana_eSaNa.muhyayA |
बहिर्.गिरि.सरिद्.व्योम.समुद्र.पुर.लीलया ॥३|११०|२८॥
bahir.giri.sarit.vyoma.samudra.pura.lIlayA ||3|110|28||
.
manas anta: calati . Mind moves within =
vyartham . aimlessly =
manana.eSaNa.muhyayA . with wishful mental delusion =
bahir.giri.sarit.vyoma.samudra.pura.lIlayA –
with external mountains & rivers & seas & cities at play
*vlm.28. The mind is restless cf its own nature, vith all its vain thoughts and desires within itself; but the man is carried abroad as by its current; over hills and deserts and across rivers and seas, to far and remote cities and countries (in search of gain).
*sv.28.33 The mind itself appears as wind in the moving element, lustre in the lustrous, solidity in earth and void in the space.
जाग्रच् च_अभिमतम् वस्तु नयत्य् अमृत.मृष्टताम् ।
jAgrat ca.abhimatam vastu nayati_amRta.mRSTatAm |
अन्.ईहितम् च विषताम् नयत्य् अमृतम् अप्य् अलम् ॥३|११०|२९॥
an.Ihitam ca viSatAm nayati_amRtam api_alam ||3|110|29||
.
&
waking is considered real
nayati amRta.mRSTatAm =
an.Ihitam ca viSatAm . and undesired poisonousness =
nayati amRtam apy alam
.
jAgrat ca.abhimatam vastu nayati_amRta.mRSTatAm an.Ihitam ca viSatAm
nayati_amRtam api_alam =
.
*vlm.29. The waking mind deems the objects of its desire, to be as sweet as honey, and whatever it does not like, to be as bitter as gall; altho they may be sweet to taste; (i. e. the blindness of sensuous minds in their choice of evil for good, and slighting of good as evil).
*sv.28.33 The mind itself appears as wind in the moving element, lustre in the lustrous, solidity in earth and void in the space.
अमृष्ट.सर्व.भावानाम् अलम् आत्म.चमत्कृतिम् ।
amRSTa.sarva.bhAvAnAm alam Atma.camatkRtim |
मनः स्व.अभिमत.आकारम् रूपम् सृजति वस्तुषु ॥३|११०|३०॥
mana: sva.abhimata.AkAram rUpam sRjati vastuSu ||3|110|30||
.
however amazingly unclean
detached from every Feeling
such a self.surprise
when
Mind makes its own Mindedness
then
Form emerges as Substantiality
.
amRSTa.sarva.bhAvAnAm alam Atma.camatkRtim mana: sva.abhimata.AkAram rUpam sRjati vastuSu =
.
*VA. full of all imaginations, it (mind) makes wonders, mind
takes the appearance of self.wished form, being the nature of objects. AS. For
those who have not understood the true
nature of things (amRSTa.sarvabhAvAnAm), the mind produces forms (rUpam
sRjati) according to its own desires (sva.abhimata.AkAram) with a lot of magic
(alam Atma.camatkRtim).
स्पन्देषु वायुताम् एति प्रकाशेषु प्रकाशताम् ।
spandeSu vAyutAm eti prakAzeSu prakAzatAm |
द्रवेषु द्रवताम् एति चिच्छक्ति.स्फुरितम् मनः ॥३|११०|३१॥
draveSu dravatAm eti cit*zakti.sphuritam mana: ||3|110|31||
.
in its vibrations going to Wind.ness
in its illuminations to Illuminacy
in its flowings to fluidity
Mind
manfests Consciousness.Power
.
spandeSu vAyutAm eti prakAzeSu prakAzatAm draveSu dravatAm eti cit*zakti.sphuritam mana:
.
*sv.28.33 The mind itself appears as wind in the moving element, lustre in the lustrous, solidity in earth and void in the space.
*vlm.31. The mind is a pulsation of the power of the Divine Intellect, that ventilates in the breeze and glares in luminous bodies, melts in the liquids and hardens in solid substances.
पृथ्व्याम् कठिनताम् एति शून्यताम् शून्य.दृष्टिषु ।
pRthvyAm kaThinatAm eti zUnyatAm zUnya.dRSTiSu |
सर्वत्र_इच्छा.स्थितिम् याति चिच्छक्ति.स्फुरितम् मनः ॥३|११०|३२॥
sarvatra_icchA.sthitim yAti cit*zakti.sphuritam mana: ||3|110|32||
.
pRthvi.yAm kaThina.tAm eti . it goes.to = zUnyatAm . emptiness = zUnya.dRSTiSu sarvatra . in empty.objects everywhere = yAti icchA.sthitim . comes to the Wish.State cit*zakti.Consciousness.Power.sphurita.flashing/throbbing/convulsing.m manas.Manas.Mind
.
*vlm.32. It vanishes in vacuity and extends in the space; it dwells in everything at its pleasure, and flies from everywhere at its will.
*sv.28.33 The mind itself appears as wind in the moving element, lustre in the lustrous, solidity in earth and void in the space.
* pRthvi.yAm kaThina.tAm eti . it goes.to = zUnyatAm . emptiness = zUnya.dRSTiSu sarvatra . in empty.objects everywhere = yAti icchA.sthitim . comes to the Wish.State cit*zakti.Consciousness.Power.sphurita.flashing/throbbing/convulsing.m manas.Manas.Mind
शुक्लम् कृष्णी.करोत्य् एव कृष्णम् नयति शुक्लताम् ।
zuklam kRSNI.karoti_eva kRSNam nayati zuklatAm |
विना_एव देश.कालाभ्याम् शक्तिम् पश्य_अस्य चेतसः ॥३|११०|३३॥
vinA_eva deza.kAlAbhyAm zaktim pazya asya cetasa: ||3|110|33||
.
since it blackens the white
bringing black to whiteness irrespective of place & time
see its Power of Affectivity
.
zukla.m kRSNI.karoti.makes.black = eva.indeed/only/so =
kRSNa.m nayat.i zukla.tAm + vinA. eva.indeed/only/so = deza.kAlA.bhyAm .
zakti.m pazya. asya. cetas.a:
.
*vlm.33. It whitens the black and blackens the white, and is confined to no place or time but extends throngh all.
मनस्य् अन्यत्र संसक्ते चर्वितस्य_अपि जिह्वया ।
manasi_anyatra saMsakte carvitasya.api jihvayA |
भोजनस्य_अपि मृष्टस्य न स्वादो ऽस्य_अनुभूयते ॥३|११०|३४॥
bhojanasya_api mRSTasya na svAda:_asya_anubhUyate ||3|110|34||
.
manasi anyatra saMsakte .
carvitasya api jihvayA .
bhojanasya api mRSTasya .
na svAda:_asya anubhUyate .
*vlm.34. The mind being absent or settled elsewhere, we do not taste the sweet, which we suck or swallow or grind under the teeth or lick with the tongue.
*sv.34 If 'the mind is elsewhere' the taste of food that is being eaten is not really experienced.
यत् चित्त.दृष्टम् तद् दृष्टम् न दृष्टम् तद् अलोकितम् ।
yat citta.dRSTam tat dRSTam na dRSTam tat alokitam |
अन्ध.कारे यथा रूपम् इन्द्रियम् निर्मितम् तथा ॥३|११०|३५॥
andha.kAre yathA rUpam indriyam nirmitam tathA ||3|110|35||
.
yat citta.dRSTam . whatever is an Affective Percept =
tat dRSTam na dRSTam . that Percept is no Percept =
tat alokitam . that is unseen =
???
KG. yat citta / TPD yaccid.
KG and TPD both have <tadRSTaM>.
*TPD. is missing a syllable: yacciddRSTaMtadRSTaMnadRSTaMtadalokitam ||3|110|
andha.kAre yathA rUpam indriyam nirmitam tathA . .
यत् चित्त.दृष्टम्
what is see/known by affective Mind, तद्_दृष्टम् that is known.
न दृष्टम् तत्.अलोकितम् Not see/known is that unperceived/unseen अन्ध.कारे यथा रूपम् as form in the darkness इन्द्रियम् निर्मितम् तथा so sensation is constructed. .35.
*VA. second line as in darkness so form created by senses . what would it mean? form is created by senses as if in darkness? AS. As one can imagine forms even without external light, likewise it has built the sense organs.
*vlm.35. What is seen by the mind, is seen with the eyes, and what is unseen by it, is never seen by the visual organs; as things lying in the dark are not perceptible to the sight.
*sv.35 If 'the mind is elsewhere' one does not see what is right in front of oneself.
इन्द्रियेण मनो देहि मनसा_इन्द्रियम् उन्मनः ।
indriyeNa mana: dehi manasA_indriyam unmana: |
इन्द्रियाणि प्रसूतानि मनसो न_इन्द्रियान् मनः ॥३|११०|३६॥
indriyANi prasUtAni manasa: na_indriyAn_mana: ||3|110|36||
.
by its sense.faculty
manas.Mind embodies mental sensation
being excited
.
the sense.faculty is born of Mind
not Mind of the sense.faculty
.
indriyeNa mana: dehi manasA_indriyam unmana: indriyANi prasUtAni manasa: na_indriyAn_mana:
.
(*jd. the world is projected
from the internal Heart.Center
thru the sense.faculty's organs externally.)
*sv.36 The senses are born of the mind, but not the other way round.
*vlm.36. The mind is embodied in the organic body, accompanied by the sensible organs; but it is the mind that actuates the senses and receives the sensations; the senses are the products of the mind, but the mind is not a production of sensations.
*VA. mind wishing in mind for sensation, becomes body with (corresponding) indriya indriyas are born of mind, not mind of indriyas. AS. dehi is a neut. adjective for the mind . one having a body. The mind acquires a body due to the organs, and the organs are excited by the mind.
*jd. but prasUta refers to indriya, and is implied with Mind. ???
#sU . #prasU . #prasUta. प्रसूत .p.p.. . Begotten, engendered • तच्च भीष्मप्रसूतं (दुःखं) मे तं जहीश्वर mb.5.178.5. Brought forth, born, produced. prasUtam तम् . A flower.. Any productive source. . (In SAGkhya) The primordial essence or matter. —,ap .
मन् #man . #unmanas . excited or disturbed in mind, perplexed pAN. 5.2, 80 ragh. KSS. Vikr • longing or wishing for, eagerly desirous bhartR. ziz +
अत्यन्त.भिन्नयोर् ऐक्यम् येषाम् चित्त.शरीरयोः ।
atyanta.bhinnayo:_aikyam yeSAm citta.zarIrayo: |
ज्ञात.ज्ञेया महात्मानो मनस्य आस्ते सु.पण्डिताः ॥३|११०|३७॥
jJAta.jJeyA* mahAtmAna:_manasya.aste su.paNDitA: ||3|110|37||
.
it's a oneness of infinite divisions
of which Affective bodies
those Great.Souls who've known what's to.be.known about Mind
are the real paNDitas
.
atyanta.bhinnayo:_aikyam yeSAm citta.zarIrayo: jJAta.jJeyA* mahAtmAna:_manasya.aste su.paNDitA: =
.
*vlm.37. Those great souls (philosophers), who have investigated into the manner of the connection between the two quite different substances of the body and mind, and those learned men who show us their mutual relations (the psychologists), are truly worthy of our veneration.
कुसुम.उल्लासि.धम्मिला हेला.चलित.लोचनाः ।
kusuma.ullAsi.dhammilA* helA.calita.locanA: |
काष्ठ.कुड्य.उपम.अङ्गेषु लग्ना_अप्य् अमनसो ऽङ्गना ॥३|११०|३८॥
kASTha.kuDya.upama.aGgeSu lagnA_api_a.manasa:_aGganA ||3|110|38||
.
their braids are a crown of blossoms
their eyes shift in their play
:
their bodies are like wooden walls
when such a Girl is embraced Mindlessly
.
kusuma.ullAsi.dhammilA* helA.calita.locanA: kASTha.kuDya.upama.aGgeSu lagnA.api_a.manasa:_aGganA =
.
*sv. Even if the body is embraced by a woman: to him it is like a piece of wood coming into contact with the body.
*vlm. A handsome woman decked with flowers in the braids of her hair, and looking loosely with her amorous glances, is like a log of wood, in contact with the body of one, whose mind is absent from himself.
मनस्य् अन्यत्र संसक्ते वीतरागेण कानने ।
manasi_anyatra saMsakte vItarAgeNa kAnane |
क्रव्याद् अचर्वितो ऽङ्क.स्थः स्व.करो ऽपि न लक्षितः ॥३|११०|३९॥
kravyAt acarvita:_aGka.stha: sva.kara:_api na lakSita: ||3|110|39||
.
manasi anyatra saMsakte
when Mind is attached anywhere
vItarAgeNa kAnane – without passion in the forest
kravyAd acarvita:_aGkastha: .
sva.kara:_api na lakSita: .
*vlm.39. The dispassionate Yogi that sits reclined in his abstract meditation in the forest, has no sense of his hands being bitten off a voracious beast from his body; owing to the absence of his mind.
*sv.39 Even if his arms are cut off, he does not experience it.
सुखी.कर्तुम् सु.दुःखानि दुःखी.कर्तुम् सुखानि च ।
sukhI.kartum su.du:khAni du:khI.kartum sukhAni ca |
सुखेन_एव_आशु युज्यन्ते मनसो ऽतिशया मुनेः ॥३|११०|४०॥
sukhena_eva.azu yujyante manasa:_atizayA* mune: ||3|110|40||
.
sukhI.kartum su.du:khAni to make pleasant great pains and make painful great pleasures
du:khI.kartum sukhAni ca .
sukhena eva Azu yujyante .
manasa: 'tizayA:_mune: .
*vlm.40. The mind of the sage, which is practised in mental abstraction, may with ease be inclined to convert his pleasures to pain, and his pains to pleasure.
*VA. mind of muni easily and quickly makes great sorrows into happiness and happiness into sorrow why would he turn happiness into sorrow? :o)) AS. He does not! The first line is saying: The feelings of mind can turn great sadness into happiness and vice versa. The second line is adding: But the strong feelings of a Muni are promptly joined with happiness.
*sv.40 He is able to convert all sorrow into bliss.
मनस्य् अन्यत्र संसक्ते कथ्यमाना_अपि यत्नतः ।
manasi_anyatra saMsakte kathyamAnA_api yatnata: |
लता परशु.कृत्ता_इव कथा विच्छिद्यते बत ॥३|११०|४१॥
latA parazu.kRttA_iva kathA vicchidyate bata ||3|110|41||
.
manasi anyatra saMsakte – when Mind is involved elsewhere =
kathyamAnA api – even telling a story =
yatna.tas latA . thru effort a vine =
parazu.kRttA iva . as.if chopped by an axe =
kathA vicchidyate bata . just how is it splintered? = =
*vlm.41. The mind employed in some other thought and inattentive to the present discourse, finds it as a detached piece of wood dissevered by an axe.
*sv.41 If the mind is elsewhere, even if you hear an interesting story, you do not hear anything at all.
मनस्य् अद्रि.तटा.रूढे गृहस्थेन_अपि जन्तुना ।
manasi_adri.taTA.rUDhe gRhasthena.api jantunA |
शुभ्र.अभ्र.कन्दर.भ्रान्ति.दुःखम् सम्.अनुभूयते ॥३|११०|४२॥
zubhra.abhra.kandara.bhrAnti.du:kham sam.anubhUyate ||3|110|42||
.
manasi . in manas.Mind =
adri.taTa.ArUDhe . when standing on a mountain.slope =
gRha.sthena api jantunA . by someone seated in his own house =
zubhra.abhra.kandara.bhrAnti.du:kham .
radiant.cloud.cavern.illusion.sorrow = ???
samanubhUyate sam.anubhUyate . is experienced.
*vlm.42. A man sitting at home, and thinking of his standing on the precipice of a mountain, or falling into the hollow cave below, shudders at the idea of his imminent danger: so also one is startled at the prospect of a dreary desert even in his dream, and is bewildered to imagine the vast deep under the clouds. (See Hume on the Association of Ideas).
*sv.42.44 Just as an actor is able to portray in himself the character of different personalities.
मनस्य् उल्लसिते स्वप्ने हृद्य् एव पुर.पर्वताः ।
manasi_ullasite svapne hRdi_eva pura.parvatA: |
आकाश इव विस्तीर्णे दृश्यन्ते निर्मिताः क्षमाः ॥३|११०|४३॥
AkAza* iva vistIrNe dRzyante nirmitA: kSamA: ||3|110|43||
.
manasi ullasite svapne – when Mind is at play in Dream =
hRdi eva there in the Heart
pura.parvatA: . mountain cities =
AkAze iva vistIrNe – when as.if scattered in the Space.sky =
dRzyante . are seen
nirmitA: kSamA: .
*vlm.43. The mind feels a delight at the sight of a lovely spot in its dream, and at seeing the hills, cities and houses stretching on the clusters of stars shining in the extended plain of the sky. (Objects which are pleasurable or painful to the sight, give pleasure and pain to the mind, when it is connected with that sense).
*sv.42.44 Just as an actor is able to portray in himself the character of different personalities,
*VA. why AkAza, and not AkAze? ... like in spread out space created appropriate images are seen *AS. It is AkAze! The sandhi with the following vowel "i" changes the "e" to "a". Actually, the sandhi first turns e into ay and there are now two options: AkAzayiva or AkAza iva. The first is natural, the second is a special exception attributed to zAkalya and mentioned in the sUtra: lopa: zAkalyasya 8.3.19
मनो विलुलिते स्वप्ने हृद्य् एव_अद्रि.पुरावलिम् ।
mana:_vilulite svapne hRdi_eva.adri.purAvalim |
तनोति चलित.अम्भोधिर् वीची.चयम् इव_आत्मनि ॥३|११०|४४॥
tanoti calita.ambhodhi: vIcI.cayam iva_atmani ||3|110|44||
.
Mind
when delighting in dream
there in the Heart
extends a horizon of mountains and cities
like oceans stirring with clustering waves of itself
.
mana:_vilulite svapne hRdi_eva.adri.purAvalim tanoti calita.ambhodhi: vIcI.cayam iva.atmani
.
vlm
अन्तर्.अब्धि.जलाद् यद्.वत् तरङ्ग.आपीड.वीचयः ।
antar.abdhi.jalAt yat.vat taraGga.ApIDa.vIcaya: |
देह_अन्तर्.मनसस् तद्.वत् स्वप्न.अद्रि.पुर.राजयः ॥३|११०|४५॥
deha.antar.manasa: tat.vat svapna.adri.pura.rAjaya: ||3|110|45||
.
just as
from within ocean.waters the current clouds into streaming waves
so
the body from within the Mind is Thatwise the procession
of dreams of cities and mountain.ranges
.
antar.abdhi.jalAt_yat.vat taraGga.ApIDa.vIcaya: deha.antar.manasa: tat.vat svapna.adri.pura.rAjaya: =
.
*vlm.45. As the waters of the sea display themselves in huge surges, billows and waves, so the mind which is in the body, displays itself in the various sights exhibited in our dreams.
अङ्कुरस्य यथा पत्र.लता.पुष्प.फल.श्रियः ।
aGkurasya yathA patra.latA.puSpa.phala.zriya: |
मनसो ऽस्य तथा जाग्रत्.स्वप्न.विभ्रम.भूमयः ॥३|११०|४६॥
manasa:_asya tathA jAgrat.svapna.vibhrama.bhUmaya: ||3|110|46||
.
as
from the sprout comes.forth
a wealth of leaves & branches & flowers & fruit
so
from the Mind of this one there.are
thus
waking.dream.delusion=fields
.
aGkurasya yathA patra.latA.puSpa.phala.zriya:_manasa:_asya tathA jAgrat.svapna.vibhrama.bhUmaya:
.
*vwv.627 As there are the riches of leaves, creepers, flowers and fruits of a sprout. so there are the fields (or attitudes) of waking, dreaming, and wandering of this mind.
*vlm.46. As the leaves and branches, flowers and fruits are the products of the shooting seed; so every thing that is seen in our waking dreams, is the creations of our minds.
व्यतिरिक्ता यथा हेम्नो न हेम.वनिता तथा ।
vyatiriktA yathA hemna: na hema.vanitA tathA |
जाग्रत्.स्वप्न.क्रिया.लक्ष्मीर् व्यतिरिक्ता न चेतसः ॥३|११०|४७॥
jAgrat.svapna.kriyA.lakSmI: vyatiriktA na cetasa: ||3|110|47||
.
distinct from gold a gold "Venus" is not
!
thus
Waking.Dream..Action...Wealth are not distinct
from chetas, the Affective Consciousness
.
vyatiriktA yathA hemna: na hema.vanitA tathA jAgrat.svapna.kriyA.lakSmI: vyatiriktA na cetasa:
.
*vwv. As (the statue of) a woman made of gold is not distinct from gold, so, the splendor of the activities in waking and dream is not distinct from the mind.
*vlm.47. As a golden image is no other than the very gold, so the creatures of our living dreams, are not otherwise than the creations of our fanciful mind.
*sv.45.49 the mind is able to create different states of consciousness like waking and dreaming.
धारा.कण.ऊर्मि.फेन.श्रीर् यथा संलक्ष्यते ऽम्भसः ।
dhArA.kaNa.Urmi.phena.zrI: yathA saMlakSyate_ambhasa: |
तथा विचित्र.विभवा नानाता_इयम् हि चेतसः ॥३|११०|४८॥
tathA vicitra.vibhavA nAnAtA_iyam hi cetasa: ||3|110|48||
.
dhArA.kaNa. Urmi.phena.zrI: yathA saMlakSyate 'mbhasa: tathA vicitra.vibhavA
. nAnAtA iyam hi cetasa: . then there is variety of Affect
.
vwv.261 As the majesty of water is seen in (the form of) a stream, spray, wave, or foam, so indeed is this manifoldness of the mind having various (pr wonderful) powers.
*vlm.48. As a drop or shower of rain, and a foam, or froth of the wave, are but different forms of water; so the varieties (manatá), of sensible objects are but formations of the same mind. (Lit, formations or transformations of the mind).
*sv.45.49 the mind is able to create different states of consciousness like waking and dreaming.
स्व.चित्त.वृत्तिर् एव_इह जाग्रत्.स्वप्न.दृशा_उदितम् ।
sva.citta.vRtti: eva_iha jAgrat.svapna.dRzA_uditam |
रसावेशात्_उपादत्ते शैलूष इव भूमिकाम् ॥३|११०|४९॥
rasAvezAt_upAdatte zailUSa* iva bhUmikAm ||3|110|49||
.
what is only your own self.Affecting idea
is
here
thru the waking.dream=Seer arisen
just as thru entering the Feeling
it is assumed by an Actor* onstage
.
sva.citta.vRtti: eva_iha jAgrat.svapna.dRzA_uditam rasAvezAt_upAdatte zailUSa* iva bhUmikAm
.
*jd. an actor studies his part, feels the role,
assumes the character as his own,
and projects it from the stage
.
* #zailUSa: #zailuSI . an actor, public dancer, tumbler • the leader of a band, one who beats time (= #tAladhAraka) • a rogue • the word is found first in the list of victims at the #puruSamedha ('human sacrifice') in the *yajurveda. sAyana says it is a man who lives on the prostitution of his wife.
*vlm.49. These are but the thoughts of our minds, that are seen in our waking dreams; like the various garbs which an actor puts on him, to represent different characters in a play.
चण्डालत्वम् हि लवणे प्रतिभास.वशाद् यथा ।
caNDAlatvam hi lavaNe pratibhAsa.vazAt_yathA |
तथा इदम् जगद् आभोगि मनो.मनन.मात्रकम् ॥३|११०|५०॥
tathA idam jagat_Abhogi mana:manana.mAtrakam ||3|110|50||
.
the Darkie existence shown in lavaNa.Saltyman
comes thru the power of projection
for the world is within the worldling as the measured mentation of Mind
.
caNDAlatvam hi lavaNe pratibhAsa.vazAt_yathA tathA idam jagat_Abhogi mana:manana.mAtrakam .
.
*vlm.50. As the king lavaNa believed himself·to be a chandáia for some time, so do we believe ourselves to be so and so, by the thoughts of our minds.
यद्.यत् संवेद्यते किम्चित् तेन तेन_आशु भूयते ।
yat.yat saMvedyate kimcit tena tena.azu bhUyate |
मनो मनन.निर्माणम् अथ_इच्छसि तथा कुरु ॥३|११०|५१॥
mana:_manana.nirmANam atha_icchasi tathA kuru ||3|110|51||
.
yat.yat saMvedyate kimcit tena tena.azu bhUyate mana:_manana.nirmANam atha_icchasi tathA kuru .
.
whatever is conceived as anything
by thatever means it happens
:
Mind is a mental construct
so as U wish U do
.
*sv.51 The mind experiences what it itself constructs, the mind is nothing but what has been put together by thought; knowing this, do as you please.
*vlm.51. Whatever we think ourselves to be in our consciousness, the same soon comes to pass upon us; therefore mould the thoughts of your mind in any way you like. (i.e. As one thinks himself to be, so will he find himself to become in his own conceit.)
नाना पुर.सरिच्.छैल.रूपताम् एत्य देहिनाम् ।
nAnA pura.sarit*zaila.rUpatAm etya dehinAm |
तनोत्य् अन्तःस्थम् एव_इदम् जाग्रत्.स्वप्न.मयम् मनः ॥३|११०|५२॥
tanoti_anta:stham eva_idam jAgrat.svapna.mayam mana: ||3|110|52||
.
transformed to cities, streams, & mountains
for the Embodied
Mind
extends entirely within this world of waking.dream
.
nAnA pura.sarit*zaila.rUpatAm etya dehinAm tanoti_anta:stham eva_idam jAgrat.svapna.mayam mana:
.
*vlm.52. The embodied being beholds many cities and towns, hills and rivers before him; all which are but visions of waking dreams, and stretched out by the inward mind.
सुरत्वाद् दैत्यताम् एत्य नागत्वान् नगताम् अपि ।
suratvAt daityatAm etya nAgatvAn_nagatAm api |
प्रतिभास.वशाच् चित्तम् आपन्नम् लवणो यथा ॥३|११०|५३॥
pratibhAsa.vazAt_cittam Apannam lavaNa: yathA ||3|110|53||
.
it has gone
from the Brightling to the Demonic state
or
from an elephant to a mountain
from a snake to a tree
by projective force
like lavaNa.Saltyman's troubled chitta.Affection
.
suratvAt daityatAm etya nAgatvAn_nagatAm api pratibhAsa.vazAt_cittam Apannam lavaNa: yathA
.
*VA. nAgatvAn.nagatAm.api . something resembling a snake becomes a snake? AS. nAga is elephant or snake. naga, however is a mountain or a tree (something immobile: na gacchati iti naga:).
*vlm.53. One sees a demon in a deity, and a snake where there is no snake; it is the idea that fosters the thought, as the king *lavaNa fostered the thoughts of his ideal forms.
नरत्वाद् एति नारीत्वम् पितृत्वात् पुत्रताम् गतः ।
naratvAt eti nArItvam pitRtvAt putratAm gata: |
यथा क्षिप्रम् प्रति नरः स्व.संकल्पात् तथा मनः ॥३|११०|५४॥
yathA kSipram prati nara: sva.saMkalpAt tathA mana: ||3|110|54||
.
from manhood into womanhood
it goes
from fatherhood to sonship
as quickly as a Human Mind conceives its self.conceit
.
naratvAt eti nArItvam pitRtvAt putratAm gata: yathA kSipram prati nara: sva.saMkalpAt tathA mana:
.
***vlm
संकल्पतः प्रम्रियते संकल्पाj जायते पुनः ।
saMkalpata: pramriyate saMkalpAt jAyate puna: |
मनश् चिरंतन.अभ्यस्ताज् जीवताम् एत्य् अन्.आकृतिः ॥३|११०|५५॥
mana: ciraMtana.abhyastAt jIvatAm eti_an.AkRti: ||3|110|55||
.
thru its saMkalpa.Conception it is brought to death
thru its Conception it is born again
:
bodiless Mind, through constant Practice, comes to the state of Life
.
saMkalpata: pramriyate saMkalpAt jAyate puna:_mana: ciraMtana.abhyastAt jIvatAm eti_an.AkRti:
.
#mR . #pramR . Caus. P. #pramarayati .मारयति, to put to death S3Br. •.•> MW gives only this citation. • #pramriyate . is brought to die, <saMkalpata: pramriyate saMkalpAt jAyate puna: | mana: ciraMtana.abhyastAt jIvatAm eti_an.AkRtiH> y3110.055.
#ci* . #cira .#ciraMtana, #ciratna . ancient, from ancient times • for a long time, <mana: ciraMtana.abhyastAt jIvatAm eti_an.AkRtiH>, y3110.055.
*vlm.55. It is by its wish that the mind is subject to death, and to be born again in other bodies; and tho it is a formless thing of its nature, yet it is by its constant habit of thinking, that it contracts the notion of its being a living substance (jíva).
*sv.52.55 It is the mind indeed that, on account of persistent thinking, thinks that it is born, that it dies; and tho it has no form, thinks that it is a jiva with a body etc.
मनो मनन.संमूढ.मूढ.वासनम् आततम् ।
mana:_manana.sammUDha.mUDha.vAsanam Atatam |
संकल्पाद् योनिम् आयाति सुख.दुःखे भय.अभये ॥३|११०|५६॥
saMkalpAt yonim AyAti sukha.du:khe bhaya.abhaye ||3|110|56||
.
Mind
in mental.stupor affecting vAsanA.Imprints
is extended thru Conception
&
comes to a womb
good or bad, scary or not
.
manas.Manas.Mind = manana.sammUDha.mUDha.vAsana.m = Atata.m = saMkalpA.t yoni.m AyAti. = sukha.du:kha.e bhaya.abhaya.e .
.
*vlm.56. The mind is busy with its thoughts of long drawn wishes, which cause its repeated births and deaths, and their concommitants of hopes and fears, and pleasure and pain. (The wish is father of thoughts, and these mould our acts and lives).
सुखम् दुःखम् च मनसि तिले तैलम् इव स्थितम् ।
sukham du:kham ca manasi tile tailam iva sthitam |
तद् देश.काल.वशतो घनम् वा तनु वा भवेत् ॥३|११०|५७॥
tat deza.kAla.vazata: ghanam vA tanu vA bhavet ||3|110|57||
.
pleasure and pain are in the Mind
as oil is in the sesame
.
it is because of time and place
that it is known as thick or thin.
.
sukham du:kham ca manasi . pleasure and sorrow in the Mind =
tile tailam iva sthitam . is situate like oil in sesame seed =
tad deza.kAla.vazatas . that because of time and place =
ghanam vA tanu vA bhavet . becomes thick or thin
.
*vlm.57. Pleasure and pain are situated in the mind like thç oil in the sesamum seed, and these are thickened or thinned like the oil under particular circumstances of life. Prosperity thickens our pleasure, and adversity our pain; and these are thinned by their reverses again.
*sv.57.61 and enjoys or suffers pleasure and pain — all of which are in the mind like oil in a seed.
तैलम् तिलस्य च_आक्रान्त्या स्फुटताम् एति शाश्वतीम् ।
tailam tilasya ca_akrAntyA sphuTatAm eti zAzvatIm |
चेतसो मनन.असङ्गाद् घनी.भूते सुख.असुखे ॥३|११०|५८॥
cetasa:_manana.asaGgAt ghanI.bhUte sukha.asukhe ||3|110|58||
.
tailam tilasya cAkrAntyA . by squeezing oil from sesame =
sphuTatAm eti zAzvatIm . the future is expressed =
cetasa:_manana.asaGgAt – through mental detachment from Affect =
ghanI.bhUte sukha.a.sukhe – thickening to be good space and not so good
...
*VA. as oil from sesamum is squeezed and thickened by press, from mind, because of association with thoughts, thoughts thicken in happiness or unhappiness??? *AS. As oil from sesame finally becomes apparent (sphuTatAm eti) only after strong grinding (AkrAntyA), likewise with thinking process, the happiness and unhappiness are extracted (distilled) from the mind.
*vlm.58. As it is the greater or lighter pressure of the oil.mill, that thickens or thins the oil, so it is the deeper or lighter attention of the mind, that aggravates or lightens its sense of pleasure or pain. (Loss or gain unfelt, is nothing lost or gained. The pleasure or pain of which we are ignorant, is no pleasure or pain).
*sv.57.61 and enjoys or suffers pleasure and pain — all of which are in the mind like oil in a seed.
देश.काल.अभिधानेन, राम, संकल्प एव हि ।
deza.kAla.abhidhAnena rAma saMkalpa eva hi |
कथ्यते तत् वशाद् यस्माद् देश.कालौ स्थितिम् गतौ ॥३|११०|५९॥
kathyate tat vazAt yasmAt deza.kAlau sthitim gatau ||3|110|59||
.
because it is defined by place & time,
rAma,
since indeed Conception =
is described
because of that thru which Place & Time become a State
.
deza.kAla.abhidhAnena, rAma, saMkalpa* eva hi kathyate tat vazAt yasmAt deza.kAlau sthitim gatau
.
*vwv.267 rAma! Thought alone is described by the name space or time, because, under the influence of that (thought), space [deza] and time have arrived at existence.
*VA. rama, notion only, by naming time and space, becomes time and space by that power of naming (noting). AS. The AB commentary points out that this verse is elaborating on the previous. Some may think that happiness or unhappiness don't come just from the mind, but are related to the time and place etc. . However, this verse suggests that the reference to time or place is really indicative of a mental formation; indeed they come into existence because of the mind!
*vlm.59. As our wishes are directed by the particular circumstances of time and place, so the measurements of time and place, are made according to the intensity or laxity of our thought. (i.e. The intense application or inattention of the mind, prolongs and shortens the measure of time and place to us).
*sv.57.61 and enjoys or suffers pleasure and pain — all of which are in the mind like oil in a seed.
प्रशाम्यत्य् उल्लसत्य् एति याति नन्दति वल्गति ।
prazAmyati_ullasati_eti yAti nandati valgati |
मनःशरीर.संकल्पे फलिते न शरीरकम् ॥३|११०|६०॥
mana:zarIra.saMkalpe phalite na zarIrakam ||3|110|60||
.
prazAmyat.i = ullasat.i = eti.going/goes.to . yAti.come/go.ing .
nandat.i = valgati.it gallivants = in/when manas.Manas.Mind .zarIra.body/embodiment.saMkalpa.Concept.e . phalite na zarIrakam – fruited not the embodied
.
prazAmyati_ullasati_eti yAti nandati valgati mana:zarIra.saMkalpe phalite na zarIrakam
.
#VA. mind moves, becomes peaceful, happy, joyful and dancing, body does not gets fruits, being just notion of a body. AS. The first line is correct. The second should say: When the conceptualization of a body by the mind has taken place (mana:zarIrasaMkalpe phalite), only then the actions of the first line happen, but they are not the actions of the body.
*vlm.60. It is the mind that is satisfied and delighted at the fulfilment of our wishes, and not the body which is insensible of its enjoyments. (The commentary explains the participation of the enjoyment both by the body and mind, and not by one independently of the other).
*sv.57.61 and enjoys or suffers pleasure and pain — all of which are in the mind like oil in a seed.
नाना.स्फार.समुल्लासैः स्व.संकल्प.उपकल्पितैः ।
nAnA.sphAra.samullAsai: sva.saMkalpa.upakalpitai: |
मनो वल्गति देहे ऽस्मिन् साध्वी_इव_अन्तःपुर.अजिरे ॥३|११०|६१॥
mana:_valgati dehe_asmin sAdhvI_iva.anta:pura.ajire ||3|110|61||
.
nAnA.sphAra.samullAsai: sva.saMkalpa.upakalpitai:
manas valgati asmin dehe – Manas.Mind springs.up in this body
sAdhvI iva anta:pura.ajire . like a maiden in the harem courtyard
.
*vlm.61. The mind is delighted with its imaginary desires within the body, as a secluded woman takes her delight in the seraglio (The pleasure of imagination pleases the inmost soul, when we have no external and bodily pleasure to enjoy).
*sv.57.61 and enjoys or suffers pleasure and pain — all of which are in the mind like oil in a seed.
लस् #las . #ullas . ut.las . #samullAsa: . sporting, dancing, prancing (of a horse) • excessive brilliance, exhilaration •• #samullAsin, #samullasita. . shining forth, glittering • beautiful GIt • sportive, sporting +
upakalpita
चापले प्रसरः तस्माद् अन्तः येन नदीयते ।
cApale prasara: tasmAt anta: yena nadIyate |
मनो.विलयम् आदत्ते तस्य आलान इव द्विपः ॥३|११०|६२॥
mana:vilayam Adatte tasya.alAna* iva dvipa: ||3|110|62||
.
cApale when stirred.up prasara: tasmAt an emergence from That
antar yena nadIyate within which mana:vilayam Adatte gives himself to subsidence of Mind — tasya AlAna iva dvipa:
.
*sv.62 He who does not allow his mind to roam in objects of pleasure is able to master it.
*vlm.62. He who does not give indulgence to levities and fickleness in his heart, is sure to subdue his mind; as one binds an elephant by its chain to the post.
न स्पन्दते मनो यस्य शस्त्र.स्तम्भ इव_उत्तमः ।
na spandate mana:_yasya zastra.stambha* iva_uttama: |
सद्.वस्तु.तो ऽसौ पुरुषः शिष्टाः कर्दम.कीटकाः ॥३|११०|६३॥
sat.vastu.ta:_asau puruSa: ziSTA: kardama.kITakA: ||3|110|63||
.
Mind does not vibrate for one on top of the impaling.stake
among the really real this is a puruSha.Person
:
the rest are mudworms
.
na spandate mana:_yasya zastra.stambha* iva_uttama: | sat.vastu.ta:_asau puruSa: ziSTA: kardama.kITakA:
.
*jd. zastra is a weapon (the original zAstra would be a weapons manual) and stambha is a pillar or post. I prefer (to those below) my reading of impaling.stake,
which evokes the image of a prisoner of the Khan, who is made to stand naked,
a sharp stake rising between his legs to touch his anus
until his knees give way.
a good time to meditate!
*AS. One whose mind does not waver, like an enemy fixed by a spell (zastrastambha: iva), such a person is a real man (He is the man!!), the rest are like worms in the filth. . The word zastra is interpreted as if it is an astra . a magic spell by the AB commentary and thus used as an analogy. . If you wish to parse it differently, it could be an adjective of the man who is stable like a raised weapon . not affected by anything.
*vlm.63. He whose mind does not wave to and fro like a brandished sword, but remains fixed as a post or pillar to its best intent and object, is the best of men on earth; all others (with fickle minds), are as insects continually moving in the mind.
*sv.63 Even as one who is bound to a pillar does not move, the mind of a noble man does not move from the reality: he alone is a human being, the others are worms.
यस्य_अचपलताम् यातम् मन एकत्र संस्थितम् ।
yasya a.capalatAm yAtam mana* ekatra saMsthitam |
अनुत्तम.पदेन_असौ ध्यानेन_अनुगतो ऽनघ ॥३|११०|६४॥
anuttama.padena.asau dhyAnena.anugata:_anagha ||3|110|64||
.
yasya a.capalatAm yAtam of one who has come to unstirringness
mana ekatra saMsthitam Mind situated onewhere
anuttama.padena w/ an unsupassed state asau this.one dhyAnena.anugata: w/ dhyAna.Meditation having followed anagha . dear boy
.
*vlm.64. He whose mind is freed from fickleness, and is sedate in itself, is united with his best object in his meditation of the same. (The unflinching mind, is sure of success).
*sv.64.67 He attains to the supreme being by constant meditation.
संयमान् मनसः शान्तिम् एति संसार.विभ्रमः ।
saMyamAn manasa: zAntim eti saMsAra.vibhrama: |
मन्दरे ऽस्पन्दताम् याते यथा क्षीर.महार्णवः ॥३|११०|६५॥
mandare_a.spandatAm yAte yathA kSIra.mahArNava: ||3|110|65||
.
saMyamAt manasa: zAntim eti saMsAra.vibhrama:_mandare_a.spandatAm yAte yathA kSIra.mahArNava:
.
thru saMyama.Concentration of Mind
its saMsAric wandering comes to an end
as when Churnstick Mountain ceases to stir the great Milk.Ocean
.
*vlm.65. Steadiness of the mind is attended with the stillness of worldly commotions, as the suspension of the churning Mandara, was attended with the calmness of the ocean of milk.
मानस्यो वृत्तयो या या भोग.संकल्प.विभ्रमैः ।
mAnasya:_vRttaya: yA yA bhoga.saMkalpa.vibhramai: |
संसार.विष.वृक्षस्य ता एव_अङ्कुर.योनयः ॥३|११०|६६॥
saMsAra.viSa.vRkSasya tA* eva.aGkura.yonaya: ||3|110|66||
.
whatever thoughts may stir in Mind
with delusive notions of pleasure
they are the very mother seeds of the poisonous samsAra.Tree
.
mAnasI.ya:_vRtti.aya: yA yA bhoga.saMkalpa.vibhramai: + saMsAra.viSa.vRkSasya . tA: eva aGkura.yoni.aya: =
.
*VA/AS. thoughts of the mind wandering in enjoyments and desires, become like sprouts of poisonous tree.
*vlm.66. The thoughts of the mind being embroiled in worldly cares (of gaining the objects of desire and enjoyments), become the sources, of those turbulent passions in the breast, which like poisonous plants fill this baneful world (with their deadly breath).
चित्तम् चलत्.कुवलयम् वलयन्त एते
cittam calat.kuvalayam valayanta* ete
मूढा महा.जड.जवे मद.मोह.मन्दाः ।
mUDhA* mahA.jaDa.jave mada.moha.mandA: |
आवर्त.वर्तिनि विलून.विशीर्ण.चिन्ता
Avarta.vartini vilUna.vizIrNa.cintA
चक्र.भ्रमे पुरुष.दुर्.भ्रमराः पतन्ति ॥३|११०|६७॥
cakra.bhrame puruSa.dur.bhramarA: patanti ||3|110|67||
.
citta.affected/affective.Mind+.m
calat.stirring/moving+ . to Affection moving =
kuvalaya.m . night lotus =
valayan.ta ete.these.ones. mUDhA. hedging.in, these girls
mahA.Great.jaDa.inert/thick/substantial.java.e
mada.moha.delusion.mandA.:
Avarta.varti.ni whirlpool.turning
vilUna.vizIrNa.cintA.
onto a whirling wheel
the bumbling puruSha.Persons fall
cakra.bhrama.delusion +.delusion.e puruSa.person/man.dur..bhramarA.: patan.ti
.
*vlm.67. Foolish men that are infatuated by their giddiness and ignorance, revolve round the centre of their hearts, as the giddy bees flutter about the lotus.flower of the lake; till at last grown weary in their giddy circles, they fall down in the encompassing
whirlpools, which hurl them in irreparable ruin.
*sv.64.67 He attains to the supreme being by constant meditation.x
@@@
DN3110 AFFECTIVE PSYCHOLOGY 1.OC05-06
anuttama.padena.asau dhyAnena.anugata:_anagha ||3|110|64||
संयमान् मनसः शान्तिम् एति संसार.विभ्रमः ।
saMyamAn manasa: zAntim eti saMsAra.vibhrama: |
मन्दरे ऽस्पन्दताम् याते यथा क्षीर.महार्णवः ॥३|११०|६५॥
mandare_a.spandatAm yAte yathA kSIra.mahArNava: ||3|110|65||
मानस्यो वृत्तयो या या भोग.संकल्प.विभ्रमैः ।
mAnasya:_vRttaya: yA yA bhoga.saMkalpa.vibhramai: |
संसार.विष.वृक्षस्य ता एव_अङ्कुर.योनयः ॥३|११०|६६॥
saMsAra.viSa.vRkSasya tA* eva.aGkura.yonaya: ||3|110|66||
चित्तम् चलत्.कुवलयम् वलयन्त एते
cittam calat.kuvalayam valayanta* ete
मूढा महा.जड.जवे मद.मोह.मन्दाः ।
mUDhA* mahA.jaDa.jave mada.moha.mandA: |
आवर्त.वर्तिनि विलून.विशीर्ण.चिन्ता
Avarta.vartini vilUna.vizIrNa.cintA
चक्र.भ्रमे पुरुष.दुर्.भ्रमराः पतन्ति ॥३|११०|६७॥
cakra.bhrame puruSa.dur.bhramarA: patanti ||3|110|67||
॥
.
oॐm
चित् संवित्त्या.उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात्स मनो भवेत् ।
saMkalpAt sa:_mana: bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया.इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
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FM3111 SUBDUING MIND 1.OC07.08 .z46
https://www.dropbox.com/s/tlm2r90mofjarl7/fm3111%201.oc07.08%20Subduing%20MIND%20.z46.docx?dl=0
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
सुखी.कर्तुम् सु<span style="font-size:9pt