FM.Canto 7.46 Samaadhi Mind

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FM.Canto 7.46

Samaadhi Mind

Vasishtha said—

परमार्थ-फले ज्ञाते मुक्तौ परिणतिं गते ।

paramArtha-phale jJAte muktau pariNatim gate |

बोधो ऽप्य् असद् भवत्य् आशु परमर्थो मनोमृगः ॥७।४६।१॥

bodha:_api_asat_bhavati_Azu parama.artha:_mana:mRga: ||7|46|1||

when the highest fruit is known, and

maturity in Freedom comes,

realization, although it

is, in the highest sense, unreal,

comes to the deer-mirage-bound mind

paramArtha-phale jJAte - when the highest fruit is known =

muktau pariNatim gate - maturity in Freedom is come =

bodho 'py asad bhavati - realization though unreal becomes =

Azu paramArtho mano-mRga: - quickly the highest is the mind-deer

*vwv. 69/7.46.1. When the fruit that is the highest Truth is known and when liberation has arrived at fulfillment, even knowledge (or becoming awake to truth) becomes unreal immediately. The "Highest Truth" is (just) a seeking (or pursuit) by the mind.

*sv. When the fruit of the supreme truth has been gained and it has become liberation, even awareness becomes non-existent, as it were, since the mind is absorbed in the supreme truth.

*vlm. After the Supreme Being which is the object and fruit of meditation, is known as present in the mind, and the bliss of release from flesh is felt within all sensations are lost altogether, and the deer like mind becomes spiritualized into the Supreme essence.

##nam - #pariNam - *pariNati -f.- bending, bowing • change, transformation, natural development • ripeness, maturity • mature or old age •• result, consequence, issue, end, termination (ibc. finally, at last • <zravaNa-pariNatiM.##gam>, to come at last to a person's ears, reveal/discover • <pariNatiM-yA>, to attain one's final aim) • fulfilment (of a promise) •-• Comp. - *phalapariNati -f.- the ripeness of fruit ++

क्व.अपि सा मृगता याति प्रक्षीण-स्नेह=दीपवत् ।

kva_api sA mRgatA yAti prakSINa-sneha=dIpavat |

परमार्थ-दशा.एव आस्ते तत्र अनन्त.अवभासिनी ॥७।४६।२॥

paramArtha-dazA_eva_Aste tatra_ananta-avabhAsinI ||7|46|2||

kva api sA mRgatA yAti wherever its deership comes to mirageness

prakSINa-sneha-dIpavat diminished-oil-lamplike

paramArtha-dazA eva aste the highest state indeed is

tatra anantA avabhAsinI there boundless illumination

*vwv. 70/7.46. That seeking-nature vanishes somewhere like a lamp with its oil fully spent. Only the state of the Highest Truth (or Absolute Reality) remains there shining without end.

*sv. The deerness of the deer-mind vanishes, like a lamp without fuel. The supreme truth alone remains.

*vlm. It then loses its deership of browsing the thorns, as the extinguished lamp loses its flame; it assumes a spiritual form and shines with exhaustless blaze.

ध्यान-द्रुम-फल-प्राप्तौ बोधताम् आगतं मनः ।

dhyAna-druma-phala-prAptau bodhatAm Agatam mana: |

वज्र-सारां स्थितं धत्ते छिन्न-पक्ष इव अचलः ॥७।४६।३॥

vajra-sArAm sthitam dhatte chinna-pakSa* iva_acala: ||7|46|3||

dhyAna-druma-phala-prAptau

in dhyAna-tree-fruit-getting

bodhatAm Agatam mana:

to-awakening having-come the-Mind

vajrasArAm sthitam dhatte

indra's thunderbolt was fixed

chinna-pakSe iva acala:

in broken-wings as a mountain as Indra's thunderbolt shattered the wings of the flying mountains.

*sv. The mind which has attained the fruit of meditation, which is self-knowledge, is firm like a thunderbolt (vajra).

*vlm. The mind in order to attain the fruit of its meditation, assumes a firmness resembling that of the mountains, after their wings were mutilated by the thunder bolts of Indra.

मनस्ता क्व.अपि संयाति तिष्ठत्य् अच्छा.एव बोधता ।

manastA kva_api saMyAti tiSThati_acchA_eva bodhatA |

निर्बाधा निर्विभागा च सर्व.अखर्व.आत्मिका सती ॥७।४६।४॥

nirbAdhA nirvibhAgA ca sarva-a.kharva-AtmikA satI ||7|46|4||

manastA - the state of Mind -

kva_api - wherever -

saMyAti - meeting/coming.together-

tiSThati.resting/remaining-

acchA_eva - quite clear -

bodhatA - state of realizing -

nirbAdha-.unchecked/undisturbed- and nirvibhAga.without.distinctions-

sarva.all/everything-akharva.unmutilated-Atmika.by.nature/character-A satI.really.so -

vibhAga.distinction/separation-

*vwv. 71/7.46.4. The mind-nature disappears somewhere. The Conscious nature (or Pure Awareness) remains quite clear, wthout disturbance and without division, as the All, having a nature which is not mutilated (or stunted) and absolutely Real.

*sv. The characteristic motion or restlessness of the mind goes away, who knows where. Illumination alone remains as pure consciousness without disturbance or division.

*vlm.4. Its mental faculties fly away from it, and there remains only its pure consciousness in it; which is irrepressible and indivisible and full with the supreme soul in itself.

**kharva - mutilated, crippled, injured, imperfect • low, dwarfish • #kharvita- - (anything) that has become dwarfish ++

सु.विविक्ततया चित्त-सत्ता बोधतया_उदिता ।

su.viviktatayA citta-sattA bodhatayA uditA |

अनाद्यन्ता भवत्य् अच्छ-प्रकाश-फल-दायिनी ॥७।४६।५॥

anAdyantA bhavati_accha-prakAza-phala-dAyinI ||7|46|5||

su.viviktatayA - by/with a fully discerned - citta.Affective.mind-sattA.state of reality- by/with bodhatA.state of realization- uditA - that has arisen -

anAdyantA - without beginning/end\unbounded -

bhavati.becoming - accha.clear-

prakAza.bright/appearing-phala.fruit-dAyin.bearing/giving-I - x

*vwv. 72/7.46.5. The entity that is the mind, risen with a nature that is completely separated (from the body and the like) on account of its enlightened nature (that is pure consciousness), is without beginning or end and produces the fruit of Pure Light (or Knowledge or Undifferentiated Consciousness).

*vlm.5. The mind being roused to its reasonableness, (from its former state of material dulness); now rises as the sentient soul, and dispensing its clear spiritual light, from its identity with the increate and endless One.

*sv. The characteristic motion or restlessness of the mind goes away, who knows where. Illumination alone remains as pure consciousness without disturbance or division.

##cit - *citta - •-• Comp. - *cittasattA - state of affected reality ++

##sat *sat - *sattA •-• Comp. - *citta-sattA - state of affected reality ++

##vic - #vivic - *vivikta- - separated, detached, isolated, single, lonely, free from (tena) • clean, pure, dainty, clear, distinct • *viviktatA - separateness, discernment • *viviktatvam - separation, distinction •-• Comp. - *viviktasevin -a.- seeking solitude • *viviktAsana- -a.- sitting in a lonely place ++

स्वयम् एव ततस् तत्र निरस्त-सकल-एषणम् ।

svayam eva tatas_tatra nirasta-sakala-eSaNam |

अन्.आद्यन्तम् अन्.आयासं ध्यानम् एव अवशिष्यते ॥७।४६।६॥

an.Adyantam an.AyAsam dhyAnam eva avaziSyate ||7|46|6||

svayam eva - all.by.itself -

tatas.thence, @that-

tatra.there-

nirasta.renounced/cast.off-sakala.with.parts/material/entire-eSaNa.wish/desiring-m x

anAdyanta.without beginning o&r end-

anAyAsa.easy/without.exertion-

dhyAnam eva avaziSyate – meditative thot alone remains

*vwv. 73/7.46.6. Then, under those circumstances, quite spontaneously, only meditation (or absorption in the Supreme Spirit), which is effortless, without beginning or end and void of all seekings, is left remaining.

*vlm.6. It then remains in that state, in perfect freedom and from all wishes and attempts; it is assimilated with the everlasting spirit of God, in its form of eternal contemplation.

*sv.6-7 In that state, there is effortless dropping away of all desires, and effortless meditation alone remains. Unless and until Brahman is realised, one cannot rest in the self; until then meditation is impossible merely by thinking about the self, etc.

यावन् न_अधिगतं ब्रह्म न विश्रान्तं परे पदे ।

yAvat_na_adhigatam brahma na vizrAntam pare pade |

तावत् तन्मननत्वेन न ध्यानम् अवगम्यते ॥७।४६।७॥

tAvat_tat.mananatvena na dhyAnam avagamyate ||7|46|7||

yAvat – so long as

na adhigatam brahma

not understood is the Immensity v

na vizrAntam pare pade

there's no repose in the Perfect State

tAvat - that.much

tan.mananatvena

thru That-mentation

na dhyAnam avagamyate – no meditation is to be understood.

*vlm.7. Until the great Brahma may be known, and our rest may be found in that Blessed state; so long the mind remains a stranger to meditation, by reason of its dwelling on other thought.

परमार्थ-एकताम् एत्य न जाने क्व मनो गतम् ।

paramArtha-ekatAm etya na jAne kva mana:_gatam |

क्व वासना क्व कर्माणि क्व हर्षामर्ष-संविदः ॥७।४६।८॥

kva vAsanA kva karmANi kva harSAmarSa-saMvida: ||7|46|8||

paramArtha-ekatAm

to the state of Oneness in the higher sense

etya na jAne x

kva mano gatam - where has Mind gone -

kva vAsanA – where does the vAsanA Affect

kva karmANi - where does the karma Effect

kva harSAmarSa-saMvida: - x.

*vwv. 74/7.46.8. Having attained to oneness with the Highest Truth (or Absolute Reality), I do not know where the mind is gone and where desire, actions and the perceptions of joy and anger.

*sv.8 When the supreme truth is realised, the mind goes away, who knows where; and who knows how vasana or mental conditioning, karma, as also joy and despair disappear.

*vlm.8. After the mind has obtained its union with the supreme One, we know not whither the mind is fled; and where our wishes and actions, our joys and griefs, and all our knowledge fly away.

केवलं दृश्यते योगी गतो ध्यान-एक-निष्ठिताम् ।

kevalam dRzyate yogI gata:_dhyAna-eka-niSThitAm |

स्थितो वज्र-समाधाने विपक्ष* इव पर्वतः ॥७।४६।९॥

sthita:_vajra-samAdhAne vipakSa* iva parvata: ||7|46|9||

kevalam dRzyate yogI

wholly the yogI sees

gatA:

them gone

dhyAna.meditation-eka.one-niSThita.standing.on\grown.forth-Am -

sthita-set/situate-: - in vajra.xx-samAdhAna.Contemplation/gathering-e x

vipakSe iva parvata:

like a wingless mountain

*sv. The yogi is then seen to be in a state of continuous and unbroken meditation, firmly established in adamantine meditation or samadhi (vajra-samadhana), like a mountain.

*vlm. The yogi is seen to be solely absorbed in his meditation, and sitting steadfast in his contemplation, like a wingless and unmoving mountain.

##vaj - *vajra - #vajrasAra - vajra-sAra - having the essence or nature of a diamond • adamantine mbh • *indra's thunderbolt • #vajrasArIkR - vajrasArI-.kR - to make as hard as adamant. *vajrasUci - vajra-sUci -f.- a diamond-pointed needle mbh.

विरस.अखिल-भोगस्य प्रशान्त-इन्द्रिय-संविदः ।

virasa-akhila-bhogasya prazAnta-indriya-saMvida: |

नीरस.अशेष-दृश्यस्य स्व.आत्मारामस्य योगिनः ॥७।४६।१०॥

nIrasa-azeSa-dRzyasya sva.AtmArAmasya yogina: ||7|46|10||

of the virasa.flavorless/unpleasant-akhila.without.gap/entire-bhoga.pleasure-sya -

prazAnta.quite.empty/abandoned-indriya.sense.organ-saMvida: x

nIrasa.flavorless-azeSa

-dRzyasya x

sva.AtmArAmasya yogina:

of the yogI's self.delight

*vlm.10. Loathe to his sensual enjoyments, and blunt to all sensibilities; averse to the various sights and objects of senses, the yogi is pleased only with himself.

indriya

saMvid

nIrasa

azeSa

dRzya

AtmArAma

yogin

क्रमेण विगलद् वृत्तेर् बलाद् विश्रान्तिम् ईयुषः ।

krameNa vigalat_vRtter_balAt_vizrAntim IyuSa: |

अर्थायातं समाधानं केन नाम विचार्यते ॥७।४६।११॥

arthAyAtam samAdhAnam kena nAma vicAryate ||7|46|11||

krameNa vigalat_vRtter_balAt_vizrAntim IyuSa: x

arthAyAtam samAdhAnam kena nAma vicAryate - x

*vlm. With his sensations numbed by degrees, and his soul resting in tranquility; and his mind dead to the enticements of wealth and sensible objects; the yogi is pleased with himself.

*sv. When the yogi is disinterested in pleasure, when his senses are utterly peaceful and controlled, when he rests delighted in the self, when all his mental modifications have ceased what else is there to be done in the name of samadhi? When the yogi is unaware of the world as an object of observation, on account of the absence of mental conditioning, he cannot help remaining in vajra-samadhi (adamantine meditation), as if compelled by some other power.

तावद् विषय-वैरस्यं भावयन्त्य् उचिताशयाः ।

tAvat_viSaya-vairasyam bhAvayanti_ucitAzayA: |

न पश्यन्त्य् एव तान् यावद् भोगांश् चित्र-नरो यथा ॥७।४६।१२॥

na pazyanti_eva tAn_yAvat_bhogAn_citra-nara:_yathA ||7|46|12||

tAvat - that.much

viSaya-vairasyam x

bhAvayanti_ucita-AzayA: x

na pazyanti_eva tAn

they do not notice them

yAvat – so long as

bhogAn_citra-naro yathA

like a painted person his enjoyments at a feast.

*vlm.12. All men of right understanding, are fully aware of the tastelessness of the objects of sense; and remain like human figures in painting, without doting or looking upon them.

प्रज्ञा* प्रसादम् आयाति क्रमाद् उचित-कर्मणः ।

prajJA* prasAdam AyAti kramAt_ucita-karmaNa: |

अन्तःकरोति शास्त्र.अर्थम् अर्थं मुकुर-भूर् इव ॥७।४६।१३॥

anta:karoti zAstra-artham artham mukura-bhU:_iva ||7|46|13||

prajJA prasAdam AyAti x

kramAt_ucita-karmaNa: x

anta:karoti zAstra-artham x

artham mukura-bhU:_iva x

#mukura

*vlm. The man that is master of himself, and has mastery over his soul and mind; disdains to look upon earthly treasures, for his want of desire for them; he is firmly fixed in his abstraction, as if he were compelled to it by force of another.

प्रावृषि.इव नदी-पुरो यः समाधिर् उपस्थितः ।

prAvRSi_iva nadI-pura: ya: samAdhi:_upasthita: |

बलाद् एव तम् आयातं भूयश् चलति नो मनः ॥७।४६।१४॥

balAt_eva tam AyAtam bhUya:_calati no mana: ||7|46|14||

prAvRSi_iva nadI-pura:

ya: samAdhi:_upasthita: x

balAt_eva tam AyAtam

bhUyas_calati no mana: - x

*vlm.14. The soul immerged in meditation, becomes as full as a river in the rainy season; and there is no power that can restrain the mind, which is fixed in its meditation.

सर्वार्थ-शीतलत्वेन बलाद् ध्याने यदाऽऽगतम् ।

sarvArtha-zItalatvena balAt_dhyAne yadA_Agatam |

ज्ञानाद् विषय-वैरस्यं स समाधिर् हि न.इतरः ॥७।४६।१५॥

jJAnAt_viSaya-vairasyam sa* samAdhi:_hi na_itara: ||7|46|15||

sarvArtha-zItalatvena x

balAt_dhyAne yadA''gatam x

jJAnAt x

viSaya-vairasyam x

sa: samAdhi:_hi na_itara: x

*vwv.2090. That indeed is samAdhi when tastelessness in objects of enjoyment has perforce arrived in meditation, along with coolness (or calmness) in all affairs, on.account.of knowledge. It is not any other state.

*vlm. When the mind is immerged in deep meditation, by its cool apathy to all sensible objects, and feels an utter indifference to all worldly affairs, it is then said to be in its samádhi and no other.

दृढं विषय-वैरस्यम् एव ध्यानम् उदाहृतम् ।

dRDham viSaya-vairasyam eva dhyAnam udAhRtam |

तदेव परिपाकेन वज्रसारं भवत्य् अलम् ॥७।४६।१६॥

tadeva paripAkena vajrasAram bhavati_alam ||7|46|16||

dRDham viSaya-vairasyam

firmly detached from the sensual

eva x

dhyAnam udAhRtam

known as Meditation

tat_eva

that alone

paripAkena x

vajrasAram x

bhavati alam x

*vwv.2089 – Highest desirelessness for objects of enjoyment is declared as samAdhi. Intense (or firm) tastelessness in objects of sense is alone declared as dhyAna (or meditation).

*sv. The mind is not distracted from it. When the mind is at peace because it is disinterested in worldly objects (having known the truth) that is samadhi, not else.

*vlm. It is a settled distaste to the objects of sense, that constitutes the pith and marrow of meditativeness; and the maturity of this habit, makes a man as compact as adamant.

तद् एतद् भोग-वैतृष्ण्यं ध्यानं अङ्कुरितं हि तत् ।

tat_etat_bhoga-vaitRSNyam dhyAnam aGkuritam hi tat |

तद् एव पीठ-बन्धेन बद्धं भवति बन्धुरम् ॥७।४६।१७॥

tat_eva pITha-bandhena baddham bhavati bandhuram ||7|46|17||

tat_etat_bhoga-vaitRSNyam

that is this distaste for enjoyment

dhyAnam aGkuritam hi tat

since that is fruitive meditation +

tat_eva pITha-bandhena x

baddham bhavati bandhuram x

*vlm.17. It is therefore the distaste to worldly enjoyments, that is the germ of meditation, while it is the taste for such pleasures, which binds a man fastly to it.

*sv.17-18 Firm rejection of pleasure is meditation; when it reaches fruition it is vajra-sara (adamantine). Since this is also the state of perfect knowledge, it is known as nirvana or the blissful state.

##aGk - *aGkurita- -pp.- sprouted, having sprouts; combined with (in) ++

सम्यग्.ज्ञानं समुच्छूनं सदैव उज्झित-वासनम् ।

samyak.jJAnam sam.ucchUnam sadA_eva_ujjhita-vAsanam |

ध्यानं भवति निर्वाणम् आनन्द-पदम् आगतम् ॥७।४६।१८॥

dhyAnam bhavati nirvANam Ananda-padam Agatam ||7|46|18||

samyag.jJAnam whole.Wisdom

samucchUnam x swollen

sadaiva always.ever

ujjhita-vAsanam free from vAsanA.Conditioning

dhyAnam bhavati becomes meditation

nirvANa

Ananda-padam Agatam that has come to a state of Happiness

*vwv.18/2091. Right knowledge which is lofty, with the desires abandoned forever, is meditation which has arrived at the state of Bliss that is nirvANa (or extinction of individuality and absorption in Absolute Consciousness).

*vlm.18. Full knowledge of truth, and the renunciation of every desire at all times; lead men to the nirvána meditation, and to the infinite joy of the divine state.

अस्ति चेद् भोग-वैतृष्ण्यं किम् अन्यद् ध्यान-दुर्धिया ।

asti cet_bhoga-vaitRSNyam kim anyat_dhyAna-durdhiyA |

न.अस्ति चेद् भोग-वैतृष्ण्यं किम् अन्यद् ध्यान-दुर्धिया ॥७।४६।१९॥

na_asti cet_bhoga-vaitRSNyam kim anyat_dhyAna-dur.dhiyA ||7|46|19||

asti cet_bhoga-vaitRSNyam - if there is diminished thirst for pleasure -

kim anyat_dhyAna-durdhiyA - how else than by difficult meditation -

na_asti cet_bhoga-vaitRSNyam - if there is not diminished thirst for pleasure -

kim anyat_dhyAna-durdhiyA - how else than by difficult meditation

*vlm. If there is inappetency of enjoyments, why think of anything else? and if there be no such inappetency, what avails any other thought or meditation?

दृश्य-स्वदन-मुक्तस्य सम्यग्.ज्ञानवतो मुनेः ।

dRzya-svadana-muktasya samyak.jJAnavata: mune: |

निर्विकल्पं समाधानम् अविरामं प्रवर्तते ॥७।४६।२०॥

nirvikalpam samAdhAnam a-virAmam pravartate ||7|46|20||

dRzya-svadana-muktasya

free from enjoying dRshya.Percepts

samyag.jJAnavata:

thru whole Wisdom, muni,

nirvikalpam samAdhAnam

to the contemplation of nirvikalpa

a-virAmam pravartate

without-interruption proceeds

*vlm. The well intelligent sage who is freed from his relishing the visibles, is situated in his position of unflinching meditation, and in the enjoyment of his continuous reveries.

*sv. When there is perfect knowledge and at the same time disinterestedness in pleasure, unconditioned consciousness (nirvikalpa samadhi) follows naturally and effortlessly. He who is not swayed by craving for pleasure is known as perfectly enlightened (sambuddha). Such perfect enlightenment arises from complete turning away from the pursuit of pleasure.

यस्मै न स्वदते दृश्यं स संबुद्ध इति स्मृतः ।

yasmai na svadate dRzyam sa: sambuddha* iti smRta: |

न स्वदन्ते यदा भोगाः सम्यग्बोधस् तथा.उदितः ॥७।४६।२१॥

na svadante yadA bhogA: samyag.bodhas_tathA_udita: ||7|46|21||

yasmai to one who

na svadate dRzyam does not delight in the percept

sa: sambuddha: iti smRta: he is considered to be fully awakened

na svadante yadA bhogA: when pleasures do not delight

samyak.bodha:_tathA udita: whole.realization thus has arisen

*vlm. He whom the visibles do not delight, is known as the most enlightened man; and he who takes no delight in the enjoyables, is deemed as the full wise man.

यस्य स्वभाव-विश्रान्तिः कथं तस्य अस्ति भोगिता ।

yasya svabhAva-vizrAnti: katham tasya_asti bhogitA |

अस्वभावो हि भोगित्वं तत् क्षये तत् कथं कुतः ॥७।४६।२२॥

a-svabhAva:_hi bhogitvam tat kSaye tat katham kuta: ||7|46|22||

yasya svabhAva-vizrAnti:

whose native repose

katham tasya asti bhogitA

how is it his state of enjoyer +

asvabhAva:

without native repose

hi bhogitvam

indeed the condition of enjoyer

tat_kSaye tat_katham kuta:

when that has declined

how is that & why?

*sv. He who rests in the self does not experience craving at all. Desire for pleasure-experience only arises when there is movement away from the self.

*vlm. He who is disposed to repose by nature, can have no inclination to enjoyments; it is unnatural to indulge in carnal enjoyments, but the subdued nature needs nothing to enjoy.

श्रुत-पाठ-जपान्तेषु समाधि-निरतो भवेत् ।

zruta-pATha-japAnteSu samAdhi-nirata:_bhavet |

समाधि-विरतः श्रान्तः श्रुत-पाठ-जपाञ्छ्रयेत् ॥७।४६।२३॥

samAdhi-virata: zrAnta: zruta-pATha-japAn_zrayet ||7|46|23||

zruta-pATha-japAnteSu x

samAdhi-nirata:_bhavet x

samAdhi-virata: zrAnta: x

zruta-pATha-japAJchrayet x

*vlm. Let men resort to their reflection, after their hearing of a lecture, reciting the scripture, and muttering the mantras and uttering their prayers; and when tired with meditation, let them return to their lectures and recitals.

*sv. At the conclusion of the study of scripture, japa, etc., one enters into samadhi; after the practice of samadhi, one should study, do japa, etc. O Rama, rest in the state of nirvANa at all times.

निर्वाणम् आसीत निरस्त-खेदं

nirvANam AsIta* nirasta-khedam

समस्त-शङ्का.अस्तमय.अभिरामम् ।

samasta-zaGkA-astamaya-abhirAmam |

सुषुप्त-सौम्यं समशान्त-चित्तं

suSupta-saumyam samazAnta-cittam

शरद्-घनाभोग-विशुद्धमन्तः ॥७।४६।२४॥

zarat-ghanÂbhoga-vizuddhamanta: ||7|46|24||

thm Nirvaana - whin having AsI-te/ta: nirasta.renounced/cast.off-kheda.distress/depression-m

thm samasta.all/whole-zaGkA.doubt/fear-astamaya.setting-abhirAma.pleasing/agreeable x

suSupta.fast.asleep-saumya.xx-m samazAnta.xx-citta.Affective.mind-m x

zarad.xx-ghana.xx-Abhoga.xx-vizuddhamant.xx-a: x

##As - *AsIta- - seated • AsItam - seat ++

##zaGk - *zaGkA - hesitation, doubt, suspicion, fear of (abl., loc., {prati}, or ---); supposition, conjecture, the taking for (x) +

saumya

samazAnta

citta.Affective.mind-

zarad

ghana

Abhoga

vizuddha

vizuddhamant

*sv. -24 At the conclusion of the study of scripture, japa, etc., one enters into samadhi; after the practice of samadhi, one should study, do japa, etc. O Rama, rest in the state of nirvANa at all times.

*vlm.24. Sitting in meditation in an indefatigable mood, and resting at agreeable ease with freedom from fear and care; remaining in rapturous hynotism, with a quiet and composed mind, likens the fair autumnal sky with its unclouded and serene aspect.

oॐm

ÂUUMmmmm....

saMtoSa: paramo lAbha: sat-saGga: paramA gati: |

vicAra: paramam jJAnam zamo hi paramam sukham ||7|46|3|103|19||

Contentment is the highest gain, Good Company the highest course,

Enquiry the highest wisdom, and Peace the highest enjoyment. 2.16.19

+++

DAILY READINGS sn 25 March

fm5036 2.mr24-25. prahrAda's Song .z80

https://www.dropbox.com/s/kk51gpbknvgzcqb/fm5036%202.mr24-25.%20prahrAda%27s%20Song%20.z80.docx?dl=0

fm7047 3.mr25-26 Walking the Path .z53

https://www.dropbox.com/s/u70d9wlsdczpu9r/fm7047%203.mr25-26%20Walking%20the%20Path%20.z53.docx?dl=0

fm2020 1.mr25 On Good Conduct .z15

https://www.dropbox.com/s/ri0leustc4a5uhm/fm2020%201.mr25%20On%20Good%20Conduct%20.z15.docx?dl=0

Group Page

https://groups.google.com/forum/#!forum/yoga-vasishtha

Complete YVFiles

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

चित् संवित्त्या_उच्यते जीव:

cit saMvittyA_ucyate jIva:

संकल्पात् स* मनो_भवेत् ।

saMkalpAt sa* mana:_bhavet |

बुद्धि: चित्तम् अहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि_अभिधम् तत:॥

mAyA-iti.Adi_abhidham tata:||

y3067.021/FM.3.67.21

Oॐm

+++

Jiva Das

unread,

Mar 22, 2021, 4:01:03 PM3/22/21

to yoga vasishtha

FM7046 SAMÂDHI MIND 3.mr24 .z24

https://www.dropbox.com/s/lvo58nqh89wd07a/fm7046%203.mr24%20samAdhi%20Mind%20.z24.docx?dl=0

FM.7.25.FM.7.49

https://www.dropbox.com/s/vsha1cntb7nu0uj/fm.7.25.fm.7.49.docx?dl=0

FM.7.46 SAMÂDHI MIND

सर्ग ७.४६

sarga 7.46

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

परमार्थ.फले ज्ञाते मुक्तौ परिणतिम् गते ।

paramArtha.phale jJAte muktau pariNatim gate |

बोधो_ऽप्य्_असत् भवत्य्_आशु परम.अथो मनो मृगः ॥७।४६।१॥

bodha:_api_asat_bhavati_Azu parama.artha:_mana:mRga: ||7|46|01||

क्व_अपि सा मृगता याति प्रक्षीण.स्नेह=दीपवत् ।

kva_api sA mRgatA yAti prakSINa.sneha=dIpavat |

परमार्थ.दशा_एव_आस्ते तत्र_अनन्त.अवभासिनी ॥७।४६।२॥

paramArtha.dazA_eva_Aste tatra_ananta.avabhAsinI ||7|46|02||

ध्यान.द्रुम.फल.प्राप्तौ बोधताम् आगतम् मनः ।

dhyAna.druma.phala.prAptau bodhatAm Agatam mana: |

वज्र.साराम् स्थितम् धत्ते छिन्न.पक्ष* इव_अचलः ॥७।४६।३॥

vajra.sArAm sthitam dhatte chinna.pakSa* iva_acala: ||7|46|03||

मनस्ता क्व_अपि संयाति तिष्ठत्य् अच्छा_एव बोधता ।

manastA kva_api saMyAti tiSThati_acchA_eva bodhatA |

निर्बाधा निर्विभागा च सर्व.अ.खर्व.आत्मिका सती ॥७।४६।४॥

nirbAdhA nirvibhAgA ca sarva.a.kharva.AtmikA satI ||7|46|04||

सु.विविक्ततया चित्त.सत्ता बोधतया_उदिता ।

su.viviktatayA citta.sattA bodhatayA_uditA |

अनाद्यन्ता भवत्य् अच्छ.प्रकाश.फल.दायिनी ॥७।४६।५॥

anAdyantA bhavati_accha.prakAza.phala.dAyinI ||7|46|05||

स्वयम् एव ततस्_तत्र निरस्त.सकल.एषणम् ।

svayam eva tatas_tatra nirasta.sakala.eSaNam |

अन्.आद्यन्तम् अन्.आयासम् ध्यानम् एव अवशिष्यते ॥७।४६।६॥

an.Adyantam an.AyAsam dhyAnam eva avaziSyate ||7|46|06||

यावन्_न_अधिगतम् ब्रह्म न विश्रान्तम् परे पदे ।

yAvat_na_adhigatam brahma na vizrAntam pare pade |

तावत् तन्मननत्वेन न ध्यानम् अवगम्यते ॥७।४६।७॥

tAvat_tat.mananatvena na dhyAnam avagamyate ||7|46|07||

परमार्थ.एकताम् एत्य न जाने क्व मनो गतम् ।

paramArtha.ekatAm etya na jAne kva mana:_gatam |

क्व वासना क्व कर्माणि क्व हर्षामर्ष.संविदः ॥७।४६।८॥

kva vAsanA kva karmANi kva harSAmarSa.saMvida: ||7|46|08||

केवलम् दृश्यते योगी गतो ध्यान.एक.निष्ठिताम् ।

kevalam dRzyate yogI gata:_dhyAna.eka.niSThitAm |

स्थितो वज्र.समाधाने विपक्ष* इव पर्वतः ॥७।४६।९॥

sthita:_vajra.samAdhAne vipakSa* iva parvata: ||7|46|09||

विरस.अखिल.भोगस्य प्रशान्त.इन्द्रिय.संविदः ।

virasa.akhila.bhogasya prazAnta.indriya.saMvida: |

नीरस.अशेष.दृश्यस्य स्व.आत्मारामस्य योगिनः ॥७।४६।१०॥

nIrasa.azeSa.dRzyasya sva.AtmArAmasya yogina: ||7|46|10||

क्रमेण विगलद् वृत्तेर्_बलाद् विश्रान्तिम् ईयुषः ।

krameNa vigalat_vRtter_balAt_vizrAntim IyuSa: |

अर्थायातम् समाधानम् केन नाम विचार्यते ॥७।४६।११॥

arthAyAtam samAdhAnam kena nAma vicAryate ||7|46|11||

तावद् विषय.वैरस्यम् भावयन्त्य् उचिताशयाः ।

tAvat_viSaya.vairasyam bhAvayanti_ucitAzayA: |

न पश्यन्त्य् एव तान्_यावद् भोगांश्_चित्र.नरो यथा ॥७।४६।१२॥

na pazyanti_eva tAn_yAvat_bhogAn_citra.nara:_yathA ||7|46|12||

प्रज्ञा* प्रसादम् आयाति क्रमाद् उचित.कर्मणः ।

prajJA* prasAdam AyAti kramAt_ucita.karmaNa: |

अन्तःकरोति शास्त्र.अर्थम् अर्थम् मुकुर.भूर् इव ॥७।४६।१३॥

anta:karoti zAstra.artham artham mukura.bhU:_iva ||7|46|13||

prAvRSi_iva nadI.pura:_ya: samAdhi:_upasthita: |

सर्वार्थ.शीतलत्वेन बलाद्॒ध्याने यदाऽऽगतम् ।

sarvArtha.zItalatvena balAt_dhyAne yadA_Agatam |

ज्ञानाद् विषय.वैरस्यम् स* समाधिः_हि न_इतर: ॥७।४६।१५॥

jJAnAt_viSaya.vairasyam sa* samAdhi:_hi na_itara: ||7|46|15||

दृढम् विषय.वैरस्यम् एव ध्यानम् उदाहृतम् ।

dRDham viSaya.vairasyam eva dhyAnam udAhRtam |

तदेव परिपाकेन वज्रसारम् भवत्य् अलम् ॥७।४६।१६॥

tadeva paripAkena vajrasAram bhavati_alam ||7|46|16||

तद् एतद् भोग.वैतृष्ण्यम् ध्यानम् अङ्कुरितम् हि तत् ।

tat_etat_bhoga.vaitRSNyam dhyAnam aGkuritam hi tat |

तद् एव पीठ.बन्धेन बद्धम् भवति बन्धुरम् ॥७।४६।१७॥

tat_eva pITha.bandhena baddham bhavati bandhuram ||7|46|17||

सम्यग्.ज्ञानम् समुच्छूनम् सदैव_उज्झित.वासनम् ।

samyak.jJAnam sam.ucchUnam sadA_eva_ujjhita.vAsanam |

ध्यानम् भवति निर्वाणम् आनन्द.पदम् आगतम् ॥७।४६।१८॥

dhyAnam bhavati nirvANam Ananda.padam Agatam ||7|46|18||

अस्ति चेद् भोग.वैतृष्ण्यम् किम् अन्यद् ध्यान.दुर्धिया ।

asti cet_bhoga.vaitRSNyam kim anyat_dhyAna.durdhiyA |

न_अस्ति चेद् भोग.वैतृष्ण्यम् किम् अन्यद् ध्यान.दुर्.धिया ॥७।४६।१९॥

na_asti cet_bhoga.vaitRSNyam kim anyat_dhyAna.dur.dhiyA ||7|46|19||

दृश्य.स्वदन.मुक्तस्य सम्यग्.ज्ञानवतो मुनेः ।

dRzya.svadana.muktasya samyak.jJAnavata:_mune: |

निर्विकल्पम् समाधानम् अविरामम् प्रवर्तते ॥७।४६।२०॥

nirvikalpam samAdhAnam a.virAmam pravartate ||7|46|20||

यस्मै न स्वदते दृश्यम् स* संबुद्ध* इति स्मृतः ।

yasmai na svadate dRzyam sa: saMbuddha* iti smRta: |

न स्वदन्ते यदा भोगाः सम्यग्.बोधस्_तथा_उदितः ॥७।४६।२१॥

na svadante yadA bhogA: samyag.bodhas_tathA_udita: ||7|46|21||

यस्य स्वभाव.विश्रान्तिः कथम् तस्य अस्ति भोगिता ।

yasya svabhAva.vizrAnti: katham tasya_asti bhogitA |

अस्वभावो हि भोगित्वम् तत् क्षये तत् कथम् कुतः ॥७।४६।२२॥

a.svabhAva:_hi bhogitvam tat kSaye tat katham kuta: ||7|46|22||

श्रुत.पाठ.जपान्तेषु समाधि.निरतो भवेत् ।

zruta.pATha.japAnteSu samAdhi.nirata:_bhavet |

समाधि.विरत: श्रान्त: श्रुत.पाठ.जपाञ्छ्रयेत् ॥७।४६।२३॥

samAdhi.virata: zrAnta: zruta.pATha.japAn_zrayet ||7|46|23||

निर्वाणम् आसीत* निरस्त.खेदम्

nirvANam AsIta* nirasta.khedam

समस्त.शङ्का.अस्तमय.अभिरामम् ।

samasta.zaGkA.astamaya.abhirAmam |

सुषुप्त.सौम्यम् समशान्त.चित्तम्

suSupta.saumyam samazAnta.cittam

शरत्.घन.आभोग.विशुद्धमन्तः ॥७।४६।२४॥

zarat.ghana.Abhoga.vizuddhamanta: ||7|46|24||

oॐm

FM.7.46

SAMÂDHI MIND

VASISHTHA THE PLENTIFUL said—

परमार्थ.फले ज्ञाते मुक्तौ परिणतिम् गते ।

paramArtha.phale jJAte muktau pariNatim gate |

बोधो_ऽप्य्_असत् भवत्य्_आशु परम.अथो मनो.मृगः ॥७।४६।१॥

bodha:_api_asat_bhavati_Azu parama.artha:_mana:mRga: ||7|46|01||

when the highest fruit is known, and

maturity in Freedom comes,

realization, although it

is, in the highest sense, unreal,

comes to the deer.mirage.bound mind

paramArtha.phale jJAte when the highest fruit is known

muktau pariNatim gate maturity in Freedom is come

bodho 'py asad bhavati realization though unreal becomes

Azu paramArtho mano.mRga: quickly the highest is the mind.deer.

*vwv.2269/7.46.1. Even the fruit that is the highest Truth is known and when liberation has arrived at fulfillment, even knowledge (or becoming awake to truth) becomes unreal immediately. The "Highest Truth" is (just) a seeking (or pursuit) by the mind.

*sv.1 VASISTHA continued: When the fruit of the supreme truth has been gained and it has become liberation, even awareness becomes non.existent, as it were, since the mind is absorbed in the supreme truth.

*vlm.1 Vasishtha Continued:—After the Supreme Being which is the object and fruit of meditation, is known as present in the mind, and the bliss of release from flesh is felt within all sensations are lost altogether, and the deer like mind becomes spiritualized into the Supreme essence.

क्व_अपि सा मृगता याति प्रक्षीण.स्नेह=दीपवत् ।

kva_api sA mRgatA yAti prakSINa.sneha=dIpavat |

परमार्थ.दशा_एव_आस्ते तत्र_अनन्त.अवभासिनी ॥७।४६।२॥

paramArtha.dazA_eva_Aste tatra_ananta.avabhAsinI ||7|46|02||

kva api sA mRgatA yAti wherever its deership comes to mirageness

prakSINa.sneha.dIpavat diminished.oil.lamplike

paramArtha.dazA eva aste the highest state indeed is

tatra anantA avabhAsinI there boundless illumination

*vwv.2270/7.46.2. That seeking.nature vanishes somewhere like a lamp with its oil fully spent. Only the state of the Highest Truth (or Absolute Reality) remains there shining without end.

*sv.2 The deerness of the deer.mind vanishes, like a lamp without fuel. The supreme truth alone remains.

*vlm.2. It then loses its deership of browsing the thorns, as the extinguished lamp loses its flame; it assumes a spiritual form and shines with exhaustless blaze.

ध्यान.द्रुम.फल.प्राप्तौ बोधताम् आगतम् मनः ।

dhyAna.druma.phala.prAptau bodhatAm Agatam mana: |

वज्र.साराम् स्थितम् धत्ते छिन्न.पक्ष* इव_अचलः ॥७।४६।३॥

vajra.sArAm sthitam dhatte chinna.pakSa* iva_acala: ||7|46|03||

dhyAna.druma.phala.prAptau

in dhyAna.tree.fruit.getting

bodhatAm Agatam mana:

to.awakening having.come the.Mind

vajrasArAm sthitam dhatte

indra's thunderbolt was fixed

chinna.pakSe iva acala:

in broken.wings as a mountain as Indra's thunderbolt shattered the wings of the flying mountains.

*sv.3 The mind which has attained the fruit of meditation, which is self.knowledge, is firm like a thunderbolt (vajra).

*vlm.3. The mind in order to attain the fruit of its meditation, assumes a firmness resembling that of the mountains, after their wings were mutilated by the thunder bolts of Indra.

मनस्ता क्व_अपि संयाति तिष्ठत्य् अच्छा_एव बोधता ।

manastA kva_api saMyAti tiSThati_acchA_eva bodhatA |

निर्बाधा निर्विभागा च सर्व.अखर्व.आत्मिका सती ॥७।४६।४॥

nirbAdhA nirvibhAgA ca sarva.akharva.AtmikA satI ||7|46|04||

manas.Mind.tA.ness kva.where api.tho/even saMy.Ati tiSTh.ati accha.a eva.indeed\only/very bodha.realizing/awaking\blossoming,tA.ness nirbAdha.a nirvibhAga.a ca.and/also/too sarva.all/every.akharva.Atmika.Âtmic/re.self.a satI

saMy.Ati

tiSTh.ati

accha

nirbAdha

nirvibhAga

akharva

satI

*vwv.2271/7.46.4. The mind.nature disappears somewhere. The Conscious nature (or Pure Awareness) remains quite clear, wthout disturbance and without division, as the All, having a nature which is not mutilated (or stunted) and absolutely Real.

*sv.4.5 The characteristic motion or restlessness of the mind goes away, who knows where. Illumination alone remains as pure consciousness without disturbance or division.

*vlm.4. Its mental faculties fly away from it, and there remains only its pure consciousness in it; which is irrepressible and indivisible and full with the supreme soul in itself.

#kharva . mutilated, crippled, injured, imperfect • low, dwarfish • . m/n. . a large number (either 1010 or 1037) • #kharvita खर्वित adj. . (anything) that has become dwarfish Ks.51.1. .

सु.विविक्ततया चित्त.सत्ता बोधतया_उदिता ।

su.viviktatayA citta.sattA bodhatayA_uditA |

अनाद्यन्ता भवत्य् अच्छ.प्रकाश.फल.दायिनी ॥७।४६।५॥

anAdyantA bhavati_accha.prakAza.phala.dAyinI ||7|46|05||

su.viviktatayA citta.sattA bodhatayA_uditA anAdyantA bhavati accha.prakAza.phala.dAyinI . .

*vwv.2272/7.46.5. The entity that is the mind, risen with a nature that is completely separated (from the body and the like) on account of its enlightened nature (that is pure consciousness), is without beginning or end and produces the fruit of Pure Light (or Knowledge or Undifferentiated Consciousness).

*sv.4.5 The characteristic motion or restlessness of the mind goes away, who knows where. Illumination alone remains as pure consciousness without disturbance or division.

स्वयम् एव ततस्_तत्र निरस्त.सकल.एषणम् ।

svayam eva tatas_tatra nirasta.sakala.eSaNam |

अन्.आद्यन्तम् अन्.आयासम् ध्यानम् एव अवशिष्यते ॥७।४६।६॥

an.Adyantam an.AyAsam dhyAnam eva avaziSyate ||7|46|06||

svayam.(it)self\spontaneously\naturally eva.indeed\only/very tatas.from.that/therefore tatra.there/then nirasta.sakala.with.parts/total.eSaNa.m an.not-/un-.Adi.beginning.anta.end.m wo beginning o&r end

anAyAsa.x.m dhyAna.meditation/thot.m eva.indeed\only/very avaziSy.ate – meditative thot alone remains

*vwv.2273/7.46.6. Then, under those circumstances, quite spontaneously, only meditation (or absorption in the Supreme Spirit), which is effortless, without beginning or end and void of all seekings, is left remaining.

*vlm.6. It then remains in that state, in perfect freedom and from all wishes and attempts; it is assimilated with the everlasting spirit of God, in its form of eternal contemplation.

*sv.6.7 In that state, there is effortless dropping away of all desires, and effortless meditation alone remains. Unless and until Brahman is realised, one cannot rest in the self; until then meditation is impossible merely by thinking about the self, etc.

यावन्_न_अधिगतम् ब्रह्म न विश्रान्तम् परे पदे ।

yAvat_na_adhigatam brahma na vizrAntam pare pade |

तावत् तन्मननत्वेन न ध्यानम् अवगम्यते ॥७।४६।७॥

tAvat_tat.mananatvena na dhyAnam avagamyate ||7|46|07||

yAvat –

so long as

na adhigata.m brahma

not understood is the Immensity v

na vizrAntam pare pade

there's no repose in the Perfect State

tAvat . that.much

tan.mananatvena thru That.mentation

na dhyAnam avagamyate – no meditation is to be understood.

*vlm.7. Until the great Brahma may be known, and our rest may be found in that Blessed state; so long the mind remains a stranger to meditation, by reason of its dwelling on other thought.

परमार्थ.एकताम् एत्य न जाने क्व मनो गतम् ।

paramArtha.ekatAm etya na jAne kva mana:_gatam |

क्व वासना क्व कर्माणि क्व हर्षामर्ष.संविदः ॥७।४६।८॥

kva vAsanA kva karmANi kva harSAmarSa.saMvida: ||7|46|08||

paramArtha.ekatAm

to the state of Oneness in the higher sense

etya na jAna.x.i

kva mano gatam – where has Mind gone

kva vAsanA – where does the vAsanA Affect

kva karmANi - where does the karma Effect

kva harSAmarSa.saMvid.Awarenesses.a:

*vwv.2274/7.46.8. Having attained to oneness with the Highest Truth (or Absolute Reality), I do not know where the mind is gone and where desire, actions and the perceptions of joy and anger.

*sv.8 When the supreme truth is realised, the mind goes away, who knows where; and who knows how vasana or mental conditioning, karma, as also joy and despair disappear.

*vlm.8. After the mind has obtained its union with the supreme One, we know not whither the mind is fled; and where our wishes and actions, our joys and griefs, and all our knowledge fly away.

केवलम् दृश्यते योगी गतो ध्यान.एक.निष्ठिताम् ।

kevalam dRzyate yogI gata:_dhyAna.eka.niSThita.am |

स्थितो वज्र.समाधाने विपक्ष* इव पर्वतः ॥७।४६।९॥

sthita:_vajra.samAdhAne vipakSa* iva parvata: ||7|46|09||

kevalam dRzyate yogI wholly the yogI sees

gatA: gone are they

dhyAna.meditation/thot.eka.only/one.niSThita.grown.forth/ready.am

sthita.situate/existent: vajra.lightning.bolt.samAdhAna.x..i

vipakSa.x.i iva.like/as.if parvata.rugged/mountain: like a wingless mountain

kevalam dRzyate yogI wholly the yogI sees

gatA: gone are they

dhyAna.meditation/thot.eka.only/one.niSThita.grown.forth/ready.am

sthita.situate/existent: vajra.lightning.bolt.samAdhAna.x..i

vipakSa.x.i iva.like/as.if parvata.rugged/mountain: like a wingless mountain

kevalam

dRzyate

Yogî wholly the yogI sees gatA: them gone

dhyAna.meditation/thot.eka.only/one.niSThita.grown.forth/ready.am

sthita.situate/existent: vajra.lightning.bolt.samAdhAna.x..i

vipakSa.x.i iva.like/as.if parvata.rugged/mountain: like a wingless mountain

*sv.9 The yogi is then seen to be in a state of continuous and unbroken meditation, firmly established in adamantine meditation or samadhi (vajra.samadhana), like a mountain.

*vlm.9. The yogi is seen to be solely absorbed in his meditation, and sitting steadfast in his contemplation, like a wingless and unmoving mountain.

विरस.अखिल.भोगस्य प्रशान्त.इन्द्रिय.संविदः ।

virasa.akhila.bhogasya prazAnta.indriya.saMvida: |

नीरस.अशेष.दृश्यस्य स्व.आत्मारामस्य योगिनः ॥७।४६।१०॥

nIrasa.azeSa.dRzyasya sva.AtmArAmasya yogina: ||7|46|10||

virasa.akhila.entire/whole.bhoga.enjoyment.sya prazAnta.indriya.sense.organ.saMvid.Awarenesses.a: nIrasa.azeSa.entire.dRzya.percept/object.sya

sva.Ur.own.AtmArAma.sya Yogî.na: of the Yogî's self.delight

virasa

prazAnta

nIrasa

sva.Ur.own

AtmArAma

AtmArAmasya

*vlm.10. Loathe to his sensual enjoyments, and blunt to all sensibilities; averse to the various sights and objects of senses, the yogi is pleased only with himself.

क्रमेण विगलद् वृत्तेर्_बलाद् विश्रान्तिम् ईयुषः ।

krameNa vigalat_vRtter_balAt_vizrAntim IyuSa: |

अर्थायातम् समाधानम् केन नाम विचार्यते ॥७।४६।११॥

arthAyAtam samAdhAnam kena nAma vicAryate ||7|46|11||

krameNa vigalat vRtti.er balAt vizrAnti.m IyuSas arthAyAta.m samAdhAna.m kena nAma vicAryate .

*vlm.11. With his sensations numbed by degrees, and his soul resting in tranquility; and his mind dead to the enticements of wealth and sensible objects; the yogi is pleased with himself.

*sv.10.15 When the yogi is disinterested in pleasure, when his senses are utterly peaceful and controlled, when he rests delighted in the self, when all his mental modifications have ceased what else is there to be done in the name of samadhi? When the yogi is unaware of the world as an object of observation, on account of the absence of mental conditioning, he cannot help remaining in vajra.samadhi (adamantine meditation), as if compelled by some other power.

तावद् विषय.वैरस्यम् भावयन्त्य् उचिताशयाः ।

tAvat_viSaya.vairasyam bhAvayanti_ucitAzayA: |

न पश्यन्त्य् एव तान्_यावद् भोगांश्_चित्र.नरो यथा ॥७।४६।१२॥

na pazyanti_eva tAn_yAvat_bhogAn_citra.nara:_yathA ||7|46|12||

tAvat that.much viSaya.domain\sense.object.

vairasya.x.m

bhAvay.anti.x

ucita.proper\customary.Azaya.resting.place/ seat of feelings and thots.a: na.not

pazy.anti

eva.indeed\only/very tat.it/he/that

they do not notice them

yAvat – so long as

thm bhoga.enjoyments.an

citra.picture\magic.nara.man/human: yathA.as/when

like a painted person's pleasures at a feast.

tAvat

that.much

viSaya.domain\sense.object.

vairasya.x.m

bhAvay.anti.x

ucita.proper\customary.Azaya.resting.place/ seat of feelings and thots.a: na.not

pazy.anti

eva.indeed\only/very tat.it/he/that

they do not notice them

yAvat – so long as

thm bhoga.enjoyments.an

citra.picture\magic.nara.man/human: yathA.as/when

like a painted person's pleasures at a feast.

*vlm.12. All men of right understanding, are fully aware of the tastelessness of the objects of sense; and remain like human figures in painting, without doting or looking upon them.

प्रज्ञा* प्रसादम् आयाति क्रमाद् उचित.कर्मणः ।

prajJA* prasAdam AyAti kramAt_ucita.karmaNa: |

अन्तःकरोति शास्त्र.अर्थम् अर्थम् मुकुर.भूर् इव ॥७।४६।१३॥

anta:karoti zAstra.artham artham mukura.bhU:_iva ||7|46|13||

prajJA prasAdam AyAti kramAt_ucita.karmaNa: anta:karoti zAstra.artham artham mukura.bhU:_iva

*vlm.13. The man that is master of himself, and has mastery over his soul and mind; disdains to look upon earthly treasures, for his want of desire for them; he is firmly fixed in his abstraction, as if he were compelled to it by force of another.

प्रावृषि_इव नदी.पुरो यः समाधिर् उपस्थितः ।

prAvRSi_iva nadI.pura:_ya: samAdhi:_upasthita: |

बलाद् एव तम् आयातम् भूयश् चलति नो* मनः ॥७।४६।१४॥

balAt_eva tam AyAtam bhUyas_calati {na.u / nas} mana: ||7|46|14||

prAvRSi_iva nadI.pura: ya: samAdhi:_upasthita: balAt_eva tam AyAtam bhUyas.more/much/exceedingly cal.x.ati {na.u not! / nas for.us} manas.Mind .

*vlm.14. The soul immerged in meditation, becomes as full as a river in the rainy season; and there is no power that can restrain the mind, which is fixed in its meditation.

सर्वार्थ.शीतलत्वेन बलाद्॒ध्याने यदाऽऽगतम् ।

sarvArtha.zItalatvena balAt_dhyAne yadA_Agatam |

ज्ञानाद् विषय.वैरस्यम् स* समाधिः_हि न_इतर: ॥७।४६।१५॥

jJAnAt_viSaya.vairasyam sa* samAdhi:_hi na_itara: ||7|46|15||

sarvArtha.zItalatvena balAt_dhyAne yadA''gatam jJAnAt viSaya.vairasyam

sa: samAdhi:_hi na_itara:

*vwv.15/2090. That indeed is samAdhi when tastelessness in objects of enjoyment has perforce arrived in meditation, along with coolness (or calmness) in all affairs, on.account.of knowledge. It is not any other state.

*vlm.15. When the mind is immerged in deep meditation, by its cool apathy to all sensible objects, and feels an utter indifference to all worldly affairs, it is then said to be in its samádhi and no other.

दृढम् विषय.वैरस्यम् एव ध्यानम् उदाहृतम् ।

dRDham viSaya.vairasyam eva dhyAnam udAhRtam |

तदेव परिपाकेन वज्रसारम् भवत्य् अलम् ॥७।४६।१६॥

tadeva paripAkena vajrasAram bhavati_alam ||7|46|16||

dRDham viSaya.vairasyam

firmly detached from the sensual

eva

dhyAnam udAhRtam

known as Meditation

tat_eva

that alone

paripAkena

vajrasAram

bhavati alam

*vwv.2089/45.46a,46.16b – Highest desirelessness for objects of enjoyment is declared as samAdhi. Intense (or firm) tastelessness in objects of sense is alone declared as dhyAna (or meditation).

*sv.16 The mind is not distracted from it. When the mind is at peace because it is disinterested in worldly objects (having known the truth) that is samadhi, not else.

*vlm.16. It is a settled distaste to the objects of sense, that constitutes the pith and marrow of meditativeness; and the maturity of this habit, makes a man as compact as adamant.

तद् एतद् भोग.वैतृष्ण्यम् ध्यानम् अङ्कुरितम् हि तत् ।

tat_etat_bhoga.vaitRSNyam dhyAnam aGkuritam hi tat |

तद् एव पीठ.बन्धेन बद्धम् भवति बन्धुरम् ॥७।४६।१७॥

tat_eva pITha.bandhena baddham bhavati bandhuram ||7|46|17||

tat_etat_bhoga.vaitRSNyam

that is this distaste for enjoyment

dhyAnam aGkuritam hi tat

since that is fruitive meditation +

tat_eva pITha.bandhena baddham bhavati bandhuram

*vlm.17. It is therefore the distaste to worldly enjoyments, that is the germ of meditation, while it is the taste for such pleasures, which binds a man fastly to it.

*sv.17.18 Firm rejection of pleasure is meditation; when it reaches fruition it is vajra.sara (adamantine). Since this is also the state of perfect knowledge, it is known as nirvana or the blissful state.

#aGkurita – pp. sprouted, having sprouts; combined with (in.).

सम्यग्.ज्ञानम् समुच्छूनम् सदैव_उज्झित.वासनम् ।

samyak.jJAnam sam.ucchUnam sadA_eva_ujjhita.vAsanam |

ध्यानम् भवति निर्वाणम् आनन्द.पदम् आगतम् ॥७।४६।१८॥

dhyAnam bhavati nirvANam Ananda.padam Agatam ||7|46|18||

samyag.jJAnam

whole.Wisdom

samucchUnam

x swollen

sadaiva

always.ever

ujjhita.vAsanam

free from vAsanA.Imprint/conditioning

dhyAnam bhavati

becomes meditation

nirvANa

Ananda.padam Agatam

that has come to a state of Happiness

*vlm.18. Full knowledge of truth, and the renunciation of every desire at all times; lead men to the nirvána meditation, and to the infinite joy of the divine state.

अस्ति चेद् भोग.वैतृष्ण्यम् किम् अन्यद् ध्यान.दुर्धिया ।

asti cet_bhoga.vaitRSNyam kim anyat_dhyAna.durdhiyA |

न_अस्ति चेद् भोग.वैतृष्ण्यम् किम् अन्यद् ध्यान.दुर्.धिया ॥७।४६।१९॥

na_asti cet_bhoga.vaitRSNyam kim anyat_dhyAna.dur.dhiyA ||7|46|19||

if there is diminished thirst for pleasure

what further use is difficult meditation?

if there is not diminished thirst for pleasure

what further use is difficult meditation?

asti cet_bhoga.vaitRSNyam kim anyat_dhyAna.durdhiyA | na_asti cet_bhoga.vaitRSNyam

kim anyat_dhyAna.dur.dhiyA

*vlm.19. If there is inappetency of enjoyments, why think of anything else? and if there be no such inappetency, what avails any other thought or meditation?

दृश्य.स्वदन.मुक्तस्य सम्यग्.ज्ञानवतो मुनेः ।

dRzya*svadana.muktasya samyak.jJAnavata:_mune: |

निर्विकल्पम् समाधानम् अविरामम् प्रवर्तते ॥७।४६।२०॥

nirvikalpam samAdhAnam a.virAmam pravartate ||7|46|20||

dRzya*svadana.muktasya

free from enjoying dRshya.Percepts

samyag.jJAnavata:

thru whole Wisdom, muni,

nirvikalpam samAdhAnam

to the contemplation of nirvikalpa

a.virAmam pravartate

without.interruption proceeds

*vlm.20. The well intelligent sage who is freed from his relishing the visibles, is situated in his position of unflinching meditation, and in the enjoyment of his continuous reveries.

*sv.20.21 When there is perfect knowledge and at the same time disinterestedness in pleasure, unconditioned consciousness (nirvikalpa samadhi) follows naturally and effortlessly. He who is not swayed by craving for pleasure is known as perfectly enlightened (sambuddha). Such perfect enlightenment arises from complete turning away from the pursuit of pleasure.

यस्मै न स्वदते दृश्यम् स* संबुद्ध* इति स्मृतः ।

yasmai na svadate dRzyam sa: saMbuddha* iti smRta: |

न स्वदन्ते यदा भोगाः सम्यग्.बोधस्_तथा_उदितः ॥७।४६।२१॥

na svadante yadA bhogA: samyag.bodhas_tathA_udita: ||7|46|21||

yasmai

to one who

na svadate dRzyam

does not delight in the percept

sa: sambuddha: iti smRta:

he is considered to be fully awakened:

na svadante yadA bhogA:

when pleasures do not delight

samyaJc.entire/all\correct/true\cpmplete.bodha:_tathA udita:

whole.realization thus has arisen

*vlm.21. He whom the visibles do not delight, is known as the most enlightened man; and he who takes no delight in the enjoyables, is deemed as the full wise man.

यस्य स्वभाव.विश्रान्तिः कथम् तस्य अस्ति भोगिता ।

yasya svabhAva.vizrAnti: katham tasya_asti bhogitA |

अस्वभावो हि भोगित्वम् तत् क्षये तत् कथम् कुतः ॥७।४६।२२॥

a*svabhAva:_hi bhogitvam tat kSaye tat katham kuta: ||7|46|22||

yasya svabhAva.vizrAnti:

whose native repose

katham tasya asti bhogitA

how is his state of enjoye of thatr +

asvabhAva:

without native repose

hi bhogitvam

indeed the condition of enjoyer

tat_kSaye tat_katham kuta:

when that has declined

how is that & why?

*sv.22 He who rests in the self does not experience craving at all. Desire for pleasure.experience only arises when there is movement away from the self.

*vlm.22. He who is disposed to repose by nature, can have no inclination to enjoyments; it is unnatural to indulge in carnal enjoyments, but the subdued nature needs nothing to enjoy.

श्रुत.पाठ.जपान्तेषु समाधि.निरतो भवेत् ।

zruta.pATha.japAnteSu samAdhi.nirata:_bhavet |

समाधि.विरत: श्रान्त: श्रुत.पाठ.जपाञ्छ्रयेत् ॥७।४६।२३॥

samAdhi.virata: zrAnta: zruta.pATha.japAn_zrayet ||7|46|23||

zruta.pATha.japAnteSu samAdhi.nirata:_bhavet samAdhi.virata: zrAnta:

zruta.pATha.japAJchrayet

*vlm.23. Let men resort to their reflection, after their hearing of a lecture, reciting the scripture, and muttering the mantras and uttering their prayers; and when tired with meditation, let them return to their lectures and recitals.

*sv.23.24 At the conclusion of the study of scripture, japa, etc., one enters into samadhi; after the practice of samadhi, one should study, do japa, etc. O Rama, rest in the state of nirvANa at all times.

निर्वाणम् आसीत* निरस्त.खेदम्

nirvANam AsIta* nirasta.khedam

समस्त.शङ्का.अस्तमय.अभिरामम् ।

samasta.zaGkA.astamaya.abhirAmam |

सुषुप्त.सौम्यम् समशान्त.चित्तम्

suSupta.saumyam samazAnta.cittam

शरत्.घन.आभोग.विशुद्धमन्तः ॥७।४६।२४॥

zarat.ghana.Abhoga.vizuddhamanta: ||7|46|24||

nirvANam AsIte nirasta.khedam samasta.zaGkA.astamaya.abhirAmam suSupta.saumyam samazAnta.cittam zarad.ghana.Abhoga.vizuddhamanta:

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FM7046 SAMAADHI MIND 3.mr24 .z24

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FM.7.25.FM.7.49

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DN7046 SAMAADHI MIND

fm7046

oॐm

FM.7.46

SAMAADHI MIND

VASISHTHA THE PLENTIFUL said—

परमार्थ.फले ज्ञाते मुक्तौ परिणतिम् गते । बोधोऽप्यसद्भवत्याशु परमाथो मनोमृगः ॥७।४६।१॥

paramArtha.phale jJAte muktau pariNatim gate bodha: api asat bhavati Azu parama.artha: mana:mRga:

when the highest fruit is known, and

maturity in Freedom comes,

realization, although it

is, in the highest sense, unreal,

comes to the deer.mirage.bound mind

paramArtha.phale jJAte when the highest fruit is known

muktau pariNatim gate maturity in Freedom is come

bodho 'py asad bhavati realization though unreal becomes

Azu.quickly paramArtha.better.sense: mana.Mind.:.mRga.deer:

quickly the higher/better is the mind.deer.

क्वापि सा मृगता याति प्रक्षीणस्नेहदीपवत् । परमार्थदशैवास्ते तत्रानन्तावभासिनी ॥७।४६।२॥

kva api sA mRgatA yAti prakSINa.sneha=dIpavat paramArtha.dazA eva Aste tatra ananta.avabhAsinI

kva api sA mRgatA yAti wherever its deership comes to mirageness

prakSINa.sneha.dIpavat diminished.oil.lamplike

paramArtha.dazA eva aste the highest state indeed is

tatra.there ananta.boundless/infinite.a avabhAs.overshine/illuminate.inI

there boundless illumination

*vwv.2270/7.46.2. That seeking.nature vanishes somewhere like a lamp with its oil fully spent. Only the state of the Highest Truth (or Absolute Reality) remains there shining without end.

*sv.2 The deerness of the deer.mind vanishes, like a lamp without fuel. The supreme truth alone remains.

*vlm.2. It then loses its deership of browsing the thorns, as the extinguished lamp loses its flame; it assumes a spiritual form and shines with exhaustless blaze.

ध्यानद्रुमफलप्राप्तौ बोधतामागतम् मनः । वज्रसाराम् स्थितम् धत्ते छिन्नपक्ष इवाचलः ॥७।४६।३॥

dhyAna.druma.phala.prAptau bodhatAm Agatam mana: vajra.sArAm sthitam dhatte chinna.pakSa* iva acala:

dhyAna.druma.phala.prApti.au

in dhyAna.tree.fruit.getting

bodha.realizing.tA.ness/state.m Agatam mana:

to.awakening having.come the.Mind

vajrasArA.thunderbolt.m sthita.situate/located.m dhatte

indra's thunderbolt was fixed

chinna.pakSe iva acala:

in broken.wings as a mountain as Indra's thunderbolt shattered the wings of the flying mountains.

*sv.3 The mind which has attained the fruit of meditation, which is self.knowledge, is firm like a thunderbolt (vajra).

*vlm.3. The mind in order to attain the fruit of its meditation, assumes a firmness resembling that of the mountains, after their wings were mutilated by the thunder bolts of Indra.

मनस्ता क्वापि संयाति तिष्ठत्यच्छैव बोधता । निर्बाधा निर्विभागा च स र्वा खर्वात्मिका सती ॥७।४६।४॥

manastA kva api saMyAti tiSThati acchA eva bodhatA nirbAdhA nirvibhAgA ca sarva.akharva.AtmikA satI

mana.Mind.s.Mind.tA.ness/state kvApi.where/when.ever api.tho/even saMy.quieten.Ati tiSTh.remain/rest.ati accha.clear/pure.a eva.indeed/only bodha.realizing/awaking\blossoming,tA.ness/state nirbAdha*.a nirvibhAga*.a ca.and/also sarva.every/all.a.not.kharva.mutilated/crippled\imperfect.Atmika.Aatmic/re.self.a sat.being.so/real.I

*sv.4.5 The characteristic motion or restlessness of the mind goes away, who knows where. Illumination alone remains as pure consciousness without disturbance or division.

*vlm.4. Its mental faculties fly away from it, and there remains only its pure consciousness in it; which is irrepressible and indivisible and full with the supreme soul in itself.

सुविविक्ततया चित्त.सत्ता बोधतयोदिता । अनाद्यन्ता भवत्यच्छप्रकाशफलदायिनी ॥७।४६।५॥

su.viviktatayA citta.sattA bodhatayA uditA anAdyantA bhavati accha.prakAza.phala.dAyinI

su.viviktatayA citta.sattA bodhatayA uditA anAdyantA bhavati accha.clear/pure.prakAza.radiance/light/illumination.phala.fruit.dAyi.give.nI . .

*sv.4.5 The characteristic motion or restlessness of the mind goes away, who knows where. Illumination alone remains as pure consciousness without disturbance or division.

स्वयमेव ततस्तत्र निरस्तसकलैषणम् । अनाद्यन्तमनायासम् ध्यानमेवावशिष्यते ॥७।४६।६॥

svayam eva tatas tatra nirasta.sakala.eSaNam an.Adyantam an.AyAsam dhyAnam eva avaziSyate

svayam.(it)self\spontaneously\naturally eva.indeed\only/very tatas.from.that/therefore tatra.there/then nirasta.sakala.with.parts/total.eSaNa.m an.not-/un-.Adi.beginning.anta.end.m wo beginning o&r end

anAyAsa.x.m dhyAna.meditation/thot.m eva.indeed\only/very avaziSy.ate – meditative thot alone remains

*vlm.6. It then remains in that state, in perfect freedom and from all wishes and attempts; it is assimilated with the everlasting spirit of God, in its form of eternal contemplation.

यावन्नाधिगतम् ब्रह्म न विश्रान्तम् परे पदे । तावत्तन्मननत्वेन न ध्यानमवगम्यते ॥७।४६।७॥

yAvat na adhigatam brahma na vizrAntam pare pade tAvat tat.mananatvena na dhyAnam avagamyate

yAvat –

so long as

na adhigata.m brahma

not understood is the Immensity v

na vizrAntam pare pade

there's no repose in the Perfect State

tAvat . that.much

tan.mananatvena thru That.mentation

na dhyAnam avagamyate – no meditation is to be understood.

*vlm.7. Until the great Brahma may be known, and our rest may be found in that Blessed state; so long the mind remains a stranger to meditation, by reason of its dwelling on other thought.

परमा र्थैकतामेत्य न जाने क्व मनो गतम् । क्व वासना क्व कर्माणि क्व हर्षामर्ष.संविदः ॥७।४६।८॥

paramArtha.ekatAm etya na jAne kva mana: gatam kva vAsanA kva karmANi kva harSAmarSa.saMvida:

paramArtha.ekatAm

to the state of Oneness in the higher sense

etya na jAna.x.i

kva mano gatam – where has Mind gone

kva vAsanA – where does the vAsanA Affect

kva karmANi - where does the karma Effect

kva harSAmarSa.saMvid.Awarenesses.a:

*vwv.2274/7.46.8. Having attained to oneness with the Highest Truth (or Absolute Reality), I do not know where the mind is gone and where desire, actions and the perceptions of joy and anger.

*sv.8 When the supreme truth is realised, the mind goes away, who knows where; and who knows how vasana or mental conditioning, karma, as also joy and despair disappear.

*vlm.8. After the mind has obtained its union with the supreme One, we know not whither the mind is fled; and where our wishes and actions, our joys and griefs, and all our knowledge fly away.

केवलम् दृश्यते योगी गतो ध्यानैकनिष्ठिताम् । स्थितो वज्रसमाधाने विपक्ष इव पर्वतः ॥७।४६।९॥

kevalam dRzyate yogI gata: dhyAna.eka.niSThita.am sthita: vajra.samAdhAne vipakSa* iva parvata:

kevalam dRzyate yogI wholly the yogI sees

gatA: gone are they

dhyAna.meditation/thot.eka.only/one.niSThita.grown.forth/ready.am

sthita.situate/existent: vajra.lightning.bolt.samAdhAna.x..i

vipakSa.x.i iva.like/as.if parvata.rugged/mountain: like a wingless mountain

kevalam dRzyate yogI wholly the yogI sees

gatA: gone are they

dhyAna.meditation/thot.eka.only/one.niSThita.grown.forth/ready.am

sthita.situate/existent: vajra.lightning.bolt.samAdhAna.x..i

vipakSa.x.i iva.like/as.if parvata.rugged/mountain: like a wingless mountain

Yogî wholly the yogI sees gatA: them gone

dhyAna.meditation/thot.eka.only/one.niSThita.grown.forth/ready.am

sthita.situate/existent: vajra.lightning.bolt.samAdhAna.x..i

vipakSa.x.i iva.like/as.if parvata.rugged/mountain:

like a wingless mountain

*sv.9 The yogi is then seen to be in a state of continuous and unbroken meditation, firmly established in adamantine meditation or samadhi (vajra.samadhana), like a mountain.

*vlm.9. The yogi is seen to be solely absorbed in his meditation, and sitting steadfast in his contemplation, like a wingless and unmoving mountain.

विरसाखिलभोगस्य प्रशान्तेन्द्रियसंविदः । नीरसाशेषदृश्यस्य स्वात्मारामस्य योगिनः ॥७।४६।१०॥

virasa.akhila.bhogasya prazAnta.indriya.saMvida: nIrasa.azeSa.dRzyasya sva.AtmArAmasya yogina:

virasa.akhila.entire/whole.bhoga.enjoyment.sya prazAnta.indriya.sense.organ.saMvid.Awarenesses.a: nIrasa.azeSa.entire.dRzya.percept/object.sya

sva.Ur.own.AtmArAma.sya Yogî.na: of the Yogî's self.delight

*vlm.10. Loathe to his sensual enjoyments, and blunt to all sensibilities; averse to the various sights and objects of senses, the yogi is pleased only with himself.

क्रमेण विगलद्वृत्तेर्बलाद्विश्रान्तिमीयुषः । अर्थायातम् समाधानम् केन नाम विचार्यते ॥७।४६।११॥

krameNa vigalat vRtter balAt vizrAntim IyuSa: artha.AyAta.m samAdhAnam kena nAma vicAryate

krameNa.in.due.course vigalat vRtti.er balAt vizrAnti.m IyuSas arthAyAta.m samAdhAna.m kena nAma vicAryate .

*vlm.11. With his sensations numbed by degrees, and his soul resting in tranquility; and his mind dead to the enticements of wealth and sensible objects; the yogi is pleased with himself.

तावद् विषय.वैरस्यम् भावयन्त्य् उचिताशयाः ।

tAvat viSaya.vairasyam bhAvayanti ucitAzayA: |

न पश्यन्त्य् एव तान् यावद् भोगांश् चित्र.नरो यथा ॥७।४६।१२॥

na pazyanti eva tAn yAvat bhogAn citra.nara: yathA ||7|46|12||

prajJA* prasAdam AyAti kramAt ucita.karmaNa: |

अन्तःकरोति शास्त्र.अर्थ max र्थम् मुकुर.भूर् इव ॥७।४६।१३॥

anta:karoti zAstra.artham artham mukura.bhU: iva ||7|46|13||

prajJA prasAdam AyAti kramAt ucita.karmaNa: anta:karoti zAstra.artham artham mukura.bhU: iva

प्रावृषि इव नदी.पुरो यः समाधिर् उपस्थितः ।

prAvRSi iva nadI.pura: ya: samAdhi: upasthita: |

बलाद् एव तम् आयातम् भूयश् चलति नो* मनः ॥७।४६।१४॥

balAt eva tam AyAtam bhUyas calati {na.u / nas} mana: ||7|46|14||

prAvRSi iva nadI.pura: ya: samAdhi: upasthita: balAt eva tam AyAtam bhUyas.more/much/exceedingly cal.x.ati {na.u not! / nas for.us} manas.Mind .

*vlm.14. The soul immerged in meditation, becomes as full as a river in the rainy season; and there is no power that can restrain the mind, which is fixed in its meditation.

सर्वार्थ.शीतलत्वेन बलाद्॒ध्याने यदाऽऽगतम् ।

sarvArtha.zItalatvena balAt dhyAne yadA Agatam |

ज्ञानाद् विषय.वैरस्यम् स* समाधिः हि न इतर: ॥७।४६।१५॥

jJAnAt viSaya.vairasyam sa* samAdhi: hi na itara: ||7|46|15||

sarvArtha.zItalatvena balAt dhyAne yadA''gatam jJAnAt viSaya.vairasyam

sa: samAdhi: hi na itara:

दृढम् विषय.वैरस्यम् एव ध्यानम् उदाहृतम् ।

dRDham viSaya.vairasyam eva dhyAnam udAhRtam |

तदेव परिपाकेन वज्रसारम् भव tyax लम् ॥७।४६।१६॥

tadeva paripAkena vajrasAram bhavati alam ||7|46|16||

dRDham viSaya.vairasyam

firmly detached from the sensual

eva

dhyAnam udAhRtam

known as Meditation

tat eva

that alone

paripAkena

vajrasAram

bhavati alam

*vwv.2089/45.46a,46.16b – Highest desirelessness for objects of enjoyment is declared as samAdhi. Intense (or firm) tastelessness in objects of sense is alone declared as dhyAna (or meditation).

*sv.16 The mind is not distracted from it. When the mind is at peace because it is disinterested in worldly objects (having known the truth) that is samadhi, not else.

*vlm.16. It is a settled distaste to the objects of sense, that constitutes the pith and marrow of meditativeness; and the maturity of this habit, makes a man as compact as adamant.

तद् एतद् भोग.वैतृष्ण्यम् ध्यान max ङ्कुरितम् हि तत् ।

tat etat bhoga.vaitRSNyam dhyAnam aGkuritam hi tat |

तद् एव पीठ.बन्धेन बद्धम् भवति बन्धुरम् ॥७।४६।१७॥

tat eva pITha.bandhena baddham bhavati bandhuram ||7|46|17||

tat etat bhoga.vaitRSNyam

that is this distaste for enjoyment

dhyAnam aGkuritam hi tat

since that is fruitive meditation +

tat eva pITha.bandhena baddham bhavati bandhuram

*vlm.17. It is therefore the distaste to worldly enjoyments, that is the germ of meditation, while it is the taste for such pleasures, which binds a man fastly to it.

#aGkurita – pp. sprouted, having sprouts; combined with (in.).

सम्यग्.ज्ञानम् समुच्छूनम् सदैव उज्झित.वासनम् ।

samyak.jJAnam sam.ucchUnam sadA eva ujjhita.vAsanam |

ध्यानम् भवति निर्वाणम् आनन्द.पदम् आगतम् ॥७।४६।१८॥

dhyAnam bhavati nirvANam Ananda.padam Agatam ||7|46|18||

samyag.jJAnam

whole.Wisdom

samucchUnam

x swollen

sadaiva

always.ever

ujjhita.vAsanam

free from vAsanA.Imprint/conditioning

dhyAnam bhavati

becomes meditation

nirvANa

Ananda.padam Agatam

that has come to a state of Happiness

*vlm.18. Full knowledge of truth, and the renunciation of every desire at all times; lead men to the nirvána meditation, and to the infinite joy of the divine state.

अस्ति चेद् भोग.वैतृष्ण्यम् कि max न्यद् ध्यान.दुर्धिया ।

asti cet bhoga.vaitRSNyam kim anyat dhyAna.durdhiyA |

न अस्ति चेद् भोग.वैतृष्ण्यम् कि max न्यद् ध्यान.दुर्.धिया ॥७।४६।१९॥

na asti cet bhoga.vaitRSNyam kim anyat dhyAna.dur.dhiyA ||7|46|19||

if there is diminished thirst for pleasure

what further use is difficult meditation?

if there is not diminished thirst for pleasure

what further use is difficult meditation?

asti cet bhoga.vaitRSNyam kim anyat dhyAna.durdhiyA | na asti cet bhoga.vaitRSNyam

kim anyat dhyAna.dur.dhiyA

*vlm.19. If there is inappetency of enjoyments, why think of anything else? and if there be no such inappetency, what avails any other thought or meditation?

दृश्य.स्वदन.मुक्तस्य सम्यग्.ज्ञानवतो मुनेः ।

dRzya*svadana.muktasya samyak.jJAnavata: mune: |

निर्विकल्पम् समाधान max विरामम् प्रवर्तते ॥७।४६।२०॥

nirvikalpam samAdhAnam a.virAmam pravartate ||7|46|20||

dRzya*svadana.muktasya

free from enjoying dRshya.Percepts

samyag.jJAnavata:

thru whole Wisdom, muni,

nirvikalpam samAdhAnam

to the contemplation of nirvikalpa

a.virAmam pravartate

without.interruption proceeds

*vlm.20. The well intelligent sage who is freed from his relishing the visibles, is situated in his position of unflinching meditation, and in the enjoyment of his continuous reveries.

यस्मै न स्वदते दृश्यम् स* संबुद्ध* इति स्मृतः ।

yasmai na svadate dRzyam sa: saMbuddha* iti smRta: |

न स्वदन्ते यदा भोगाः सम्यग्.बोधस् तथा उदितः ॥७।४६।२१॥

na svadante yadA bhogA: samyag.bodhas tathA udita: ||7|46|21||

yasmai

to one who

na svadate dRzyam

does not delight in the percept

sa: sambuddha: iti smRta:

he is considered to be fully awakened:

na svadante yadA bhogA:

when pleasures do not delight

samyaJc.entire/all\correct/true\cpmplete.bodha: tathA udita:

whole.realization thus has arisen

*vlm.21. He whom the visibles do not delight, is known as the most enlightened man; and he who takes no delight in the enjoyables, is deemed as the full wise man.

यस्य स्वभाव.विश्रान्तिः कथम् तस्य अस्ति भोगिता ।

yasya svabhAva.vizrAnti: katham tasya asti bhogitA |

अस्वभावो हि भोगित्वम् तत् क्षये तत् कथम् कुतः ॥७।४६।२२॥

a*svabhAva: hi bhogitvam tat kSaye tat katham kuta: ||7|46|22||

yasya svabhAva.vizrAnti:

whose native repose

katham tasya asti bhogitA

how is his state of enjoye of thatr +

asvabhAva:

without native repose

hi bhogitvam

indeed the condition of enjoyer

tat kSaye tat katham kuta:

when that has declined

how is that & why?

*sv.22 He who rests in the self does not experience craving at all. Desire for pleasure.experience only arises when there is movement away from the self.

*vlm.22. He who is disposed to repose by nature, can have no inclination to enjoyments; it is unnatural to indulge in carnal enjoyments, but the subdued nature needs nothing to enjoy.

श्रुत.पाठ.जपान्तेषु समाधि.निरतो भवेत् ।

zruta.pATha.japAnteSu samAdhi.nirata: bhavet |

समाधि.विरत: श्रान्त: श्रुत.पाठ.जपाञ्छ्रयेत् ॥७।४६।२३॥

samAdhi.virata: zrAnta: zruta.pATha.japAn zrayet ||7|46|23||

zruta.pATha.japAnteSu samAdhi.nirata: bhavet samAdhi.virata: zrAnta:

zruta.pATha.japAJchrayet

निर्वाणम् आसीत* निरस्त.खेदम्

nirvANam AsIta* nirasta.khedam

समस्त.शङ्का.अस्तमय.अभिरामम् ।

samasta.zaGkA.astamaya.abhirAmam |

सुषुप्त.सौम्यम् समशान्त.चित्तम्

suSupta.saumyam samazAnta.cittam

शरत्.घन.आभोग.विशुद्धमन्तः ॥७।४६।२४॥

zarat.ghana.Abhoga.vizuddhamanta: ||7|46|24||

nirvANam AsIte nirasta.khedam samasta.zaGkA.astamaya.abhirAmam suSupta.saumyam samazAnta.cittam zarad.ghana.Abhoga.vizuddhamanta:

oॐm

santoSaH paramo lAbhaH satsaGgaH paramA gatiH |

vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

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

The complete YVFiles of this masterpiece can be found at

http://goo.gl/k3hRBX

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