fm6013 2.jl18 TWO YOGAS .z13
jivadas
work in progress .v17
work in progress .v15,16
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fm6013 2.jl18 TWO YOGAS .z13
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Oॐm
oॐm
The yoga of Enquiry into Wisdom
rAma said—
\
सम्यग्-ज्ञान-विलासेन वासना-विलय-उदये ।
samyak-jJAna-vilAsena vAsanA-vilaya-udaye |
जीवन्मुक्त-पदे ब्रह्मन् नूनं विश्रान्तवान् अहम् ॥१॥
jIvanmukta-pade brahman nUnam vizrAntavAn aham ||6|13|01||
.
with the arousal of Integral.Wisdom that arises
with the subduing of the vAsanAs
in the state of Living Freedom, Sir.brAhmaNa, now I find repose
.
*jd. this is like a Royal Proclamation...
सम्यग्-ज्ञान-विलासेन With the arousal of Integral Wisdom वासना-विलयोदये with the arising of the subduing of the vAsanA.s जीवन्मुक्त-पदे in the state of Living Freedom ब्रह्मन् o brAhmaNa नूनं विश्रान्तवान् अहम् now I find repose.
~vlm.1 RAMA said:—I am verily becalmed and set at ease, O Brahman! by relinquishing all my desires, from my full knowledge of their impropriety {this is bullshit translation, and I grow tired if it! jd}; and by my being staid in the state of the liberated, even in this my present life.
\
प्राण.स्पन्द-निरोधेन वासना-विलय-उदये ।
prANa.spanda-nirodhena vAsanA-vilaya-udaye |
जीवन्.मुक्त-पदे ब्रह्मन् वद विश्रम्यते कथम् ॥२॥
jIvan.mukta-pade brahman vada vizramyate katham ||2||
.
but
tell me this, Sir.brAhmaNa
—
how do U restrain the vibration of prANa,
how do U come to repose
in the state of Living Freedom
?
~vlm.2. But tell me, sir, how a man can have his liberation, by restraining his respirations for a time; and how the restraint of one's breathings, can put a restriction to his desires, {vAsanAs – the rest is not translation but commentary} which reside and rise from the mind; while it belongs to the body and comes in and out of the heart and lungs. (Nostrils).
prANa-spanda-nirodhena by the restraint of prANa-vibration vAsanA-vilaya-udaye
once the vAsanAs are subdued in the state of Living Freedom brahman o brAhmaNa
vada vizramyate katham
.
vasiShTha said—
\
संसार.उत्तरणे युक्तिर् योग-शब्देन कथ्यते ।
tAm विद्धि द्वि.प्रकाrAm tvam चित्त.उपशम-धर्मिणीम् ॥३॥
saMsAra.uttaraNe yukti:_ yoga-zabdena kathyate |
tAm viddhi dvi-prakArAm tvam citta-upazama-dharmiNIm ||3||
.
the means of crossing samsAra
is known by the word "yoga"
.
know it as of two varieties
that subdue the Affective mind
.
saMsAra-uttaraNe yukti संसार-उत्तरणे युक्तिः The means of crossing the samsAra
yoga-zabdena kathyate योग-शब्देन कथ्यते is known by the word "yoga".
tAm viddhi dvi-prakArAm tvam तां विद्धि द्वि-प्रकारां त्वं Know that as of two sorts
citta-upazama-dharmiNIm चित्त-उपशम-धर्मिणीम् that have the quality of subduing the Affective mind.
#kR #prakR #prakAra: प्रकारः Manner, mode, way, fashion; कः प्रकारः किमेतत् ka: prakAra kim etat Māl.5.2. • Sort, kind, variety, species; oft. in comp.; बहुप्रकार manifold; त्रिप्रकार, नाना˚ &c. • Similitude. • Speciality, special property or quality; तद्वतितत्प्रकारको$नुभवः प्रमा T. S. 5 Difference. kena prakAreNa in what way? how?; prakArai: in one way or another R.; rAmAyaNasya bhAratasya vA prakAra: a kind of R. or MBh. cf. kAra kAraNa prakAraNa
~vlm.3. Vasishtha said.—The means of fording over the ocean of this earth is known, O Ráma! by the word yoga or union, which is composed of the quality of pacifying the mind in either of the two ways or processes; (as shown below).
~vwv.1785/3 The means of crossing over the course of worldly life is described by the word yoga. Know that means, having the characteristic of cessation of thought, as of two kinds.
~sv.3 VASISTHA continued: They call it yoga which is the method by which this cycle of birth and death ceases. It is the utter transcendence of the mind and it is of two types.
\
आत्म.ज्ञानं प्रकारो 'स्या एक: प्रकटितो भुवि ।
द्वितीय: प्रान-संरोध: शृणु यो 'यं मया .उच्यते ॥४॥
Atma-jJAnam prakAra:_ asyA:_ eka: prakaTita:_ bhuvi |
dvitIya: prAna-saMrodha: zRNu ya:_ ayam mayA .ucyate ||4||
.
Self-Wisdom is one means well-known to people
the second is control of the prANa Airs
:
listen.to what I have to say about them
.
zgl#tt. #AtmajJAna "Atma-_jnAna Self-Wisdom", so-called to distinguish it from —> #AtmavidyA, "Atma-VidyA Self-Knowledge". Atma-jJAnam prakAro asyA eka: prakaTito bhuvi | dvitIya: prAna-saMrodha: zRNu yo ayam mayA ucyate || y6013.004.
~vwv.1786/4 One kind of this means disclosed in the world is Self-knowledge. The second is the stopping of (the movements) of prANa (or vital energy). Hear this which is described by me. (Note: prANa in its gross aspect manifests as the outgoing and incoming breath.)
~vlm.4. The one is the acquisition of religious instruction, leading to {more bullshit, nothing in the verse even suggests this priestly nonsense!} the knowledge of the soul and of the Supreme soul, and the other is the restraining of respiration, which you will learn from the lecture that I am about to deliver.
rAma (interrupting) —
\
सु.लभत्वाद् अ-दुःखत्वात् कतर: शोभन: अनयो: ।
येन अवगत-मात्रेण भूय: क्षोभो न बाधते ॥५॥
su-labhatvAt a-du:khatvAt katara: zobhana: anayo: |
yena avagata-mAtreNa bhUya: kSobho na bAdhate ||5||
.
which of the two is easier.to.do?
which is less troublesome?
which is the better of the two, the better not to trouble you?
su-labhatvAd सु-लभत्वाद् Easy-to-do a-du:khatvAt अ-दुःखत्वात् trouble-free
katara: zobhana: anayo: कतरः शोभनो अनयोः of the two (yoga-s) which is best?
yena avagata-mAtreNa येन अवगत-मात्रेण whereby to the extent it is learned
bhUya: kSobho na bAdhate भूयः क्षोभो न बाधते confusion does not soon trouble us.
#ka #kataraH, #katarA #katarat कतर pron. adj. (˚रत् n.-) Who or who or which of two? • (comparative of ka; declined as a pronom., Gram. 236). Analogously to katama, katara may occasionally be used to express "who or which of many?" (e.g. katarasyAm dizi, in which quarter?), and may optionally be compounded with the word to which it refers (e.g. katara: kaTha: or katara-kaTha:); in negative sentences katara with cana neither of the two (e.g. na kataraz-cana jigye), neither of the two was conquered RV. §§ which of two ways (is superior), sulabhatvAd adu:khatvAt katara: zobhano 'nayo: | yena avagata-mAtreNa bhUya: kSobho na bAdhate || y6013.005.
~vlm.5. Here Rama interrupted and said:--Tell me, sir, which of the two is more delectable, owing to its facility and unpainfulness; and the knowledge or practice whereof, releases us from all fear and trouble whatsoever.
vasiShTha said—
प्रकरौ द्वाव् अपि प्रोक्तौ योग-शब्देन यद्य् अपि ।
prakarau dvau_ api proktau yoga-zabdena yady api |
तथापि रूढि-म् आयात: प्राण-युक्ताव् असौ भृशम् ॥६॥
tathA_api rUDhim AyAta: prANa-yuktau_ asau bhRzam ||6||
.
altho there are two means
it's the custom, when the word "yoga"
is used, to speak.of control of the prANa Airs by their restraint
.
~vwv.1787/6. Though both the kinds (of means) are described by the word yoga, yet, that word has attained to customary usage in the means of prANa (or vital air) very much.
~vlm. Rama! altho I have mentioned here of two kinds of yoga, yet the common acceptation of the term, restricts it to the restriction of breathing. (The vulgar have no idea of esoteric ocultism or jnana yoga, but call him a Yogi, who is employed in his exoteric practices, of asceticism and austerities, suppression of breath; and all kinds of wilful pains).
~sv.6.13. Self-knowledge is one type; restraint of the life-force is another. However, yoga has come to mean only the latter.
7 Ø
एको योगस् तथा ज्ञानं संसार-उत्तरण=क्रमे ।
eko_ yoga:_ tathA jJAnam saMsAra-uttaraNa=krame |
समाव् उपायौ द्वाव् एव प्रोक्ताव् एक-फलँप्रदौ ॥७॥
samau_ upAyau dvau_ eva proktau_ eka-phala.pradau ||7||
.
in the course of crossing the samsAra
one method is yoga.Union / the other is jnAna.Wisdom
both
are regarded as equal methods bearing the one fruit
.
~vlm. The true yoga is the concentration of the mind in God, which is the only means of our salvation in this world {bullshit; where's the text? which God? Yahweh? al Shaddai? Allah? jd}; and this is achieved in either way of the regulation of breathing, or perfection in learning,
both of which tend to the one and same effect.
8 o/
असाध्य: कस्य.चिद् योग: कस्य.चिज् ज्ञान-निश्चय: ।
मम त्व् अधिमत: साधो सुसाध्यो ज्ञान-निश्चय: ॥८॥
asAdhya: kasya.cit_ yoga: kasya.cij jJAna-nizcaya: |
mama tu_ adhimata: sAdho su.sAdhyo jJAna-nizcaya: ||8||
.
Union is hard.to.get for some / for some Wisdom is hard.to.get
but I take the view that
Wisdom
is certainly and easily attainable
.
asAdhya: unattainable kasyacit yoga: for somebody is yoga kasyacij jJAna-nizcaya: for somebody (else) is the conviction of Wisdom. mama tu adhimata: sAdho in my estimation, o sAdhu, su-sAdhya: jJAna-nizcaya: certain Wisdom is easily attainable.
~vwv.1788/8 yoga is un (or impracticable) for someone and the certainty (of firm conviction) of knowledge (is unattainable) for someone. Virtuous One! But, the certainty of knowledge, which is easily attainable, is agreeable to me.
~vlm.8. The practical yoga by the regulation of respiration, appears as too arduous a task to some persons, while proficiency in knowledge seems to be too difficult of attainment to others.
But to my understanding the ascertainment of truth by theoretical knowledge seems to be far than practice. (The theoretical meditation is known as the ráia yoga, and the forced contraction of the breath is called the hatha yoga or forced devotion, and is the device of Dattátreya who was an ancient Rishi also).
09 o/
अज्ञानम् पुनर् अज्ञानम् स्वप्नेष्व् अपि न तद् भवेत् ।
ज्ञानम् सर्वास्व् अवस्थासु नित्यम् एव प्रवर्तते ॥९॥
ajJAnam punar ajJAnam svapneSu_ api na tat bhavet |
jJAnam sarvAsu_ avasthAsu nityam eva pravartate ||9||
.
ajJAnam punar ajJAnam
Ignorance after Ignorance
even in dreams
That
does not come to be
svapneSu api na tad bhavet
:
jnAna.Wisdom
sarvAsu
in all states
nityam eva pravartate
is always ever proceeding
.
~vlm.9. Ignorance is ever ignorant of truth, which does not lend its light to us in either our walking or sleeping states. So the ignorant practiser is always in ignorance both when he is in his meditative trance [Sanskrit: yogavidyá] or otherwise; but knowledge is always knowing, both when the knower is awake or asleep.
धारणासन-देश.आदि-साध्यत्वेन सु.साध्यताम् ।
dhAraNAsana-deza.Adi-sAdhyatvena su.sAdhyatAm |
न_आयाति योगो ह्य्_अथवा विकल्पो नैव शोभन: ॥१०॥
na_AyAti yogo hy_athavA vikalpo naiva zobhana: ||10||
dhAraNA-Asana-deza-Adi-sAdhyatvena su-sAdhyatAm x
dhAraNA-Seat-Place-&c-sAdhyatvena x
su-sAdhyatAm x
na AyAti yoga: hi athavA vikalpa: na eva zobhana: x
~vlm.10. The practical yoga which stands in need of fixed attention, painful postures, and proper times and places, is impossible to be practiced, owing to the difficulty of getting all these advantages at all times.
11 Ø
द्वाव् एव किल शास्त्र.उक्तो ज्ञान-योगौ रघूद्वह ।
dvau_ eva kila zAstra-ukta:_ jJAna-yogau raghUdvaha |
तत्र .उक्तम् भवते ज्ञानम् अन्तस्थम् ज्ञेय-निर्मलम् ॥११॥
tatra _uktam bhavate jJAnam antastham jJeya-nirmalam ||11||
.
so there are two means mentioned in the shAstras, Wisdom and yoga.
of these, pride of the raghu clan
Wisdom
is pure internal Knowing
.
~vlm.11. I have thus described to you, O Ráma! both the two kinds of yoga propounded in the sástras, and the superiority of the pure knowledge, which fills the intellect with its unfading light.
12 o/
प्राण-अपान-तया रूढ: दृढ-देह-गुह-आशय: ।
अनन्त-सिद्धिद: साधो योग: अयं बुद्धिद: शृणु ॥१२॥
prANa-apAna-tayA rUDha: dRDha-deha-guha-Azaya: | ananta-siddhida: sAdho yoga: ayam buddhida: zRNu ||12||
.
prANa-apAna-tayA rUDha:
restraint of prANa.Air and apAna
dRDha-deha-guha-Azaya: x
ananta-siddhida: - x, =
sAdhu, = yoga: ayam buddhida: zRNu x
~vlm.12. The regulation of the breathings, the firmness of the body and dwelling in sequestered cells, are all I ween as pregnant of consummation--siddhi; but say, which of these is capable of giving knowledge [Sanskrit: vritti] to the understanding, which is the greatest perfection in human nature.
मुख-अनिल-स्फुरण-निरोध-संभव- स्थितं गतो नृप-सुत चेतसा अक्षये ।
mukha-anila-sphuraNa-nirodha-saMbhava- sthitam gato nRpa-suta cetasA akSaye |
समाहित-स्थितिर् इह योग-युक्तित: परे पदे प्रगलित-गीर्_निवत्स्यसि ॥१३॥
samAhita-sthitir iha yoga-yuktita: pare pade pragalita-gIr nivatsyasi ||13||
mukha-anila-sphuraNa-nirodha-saMbhava-sthitam gata:
arisen-air-vibration-restraint-becoming-situate gone-to =
nRpa-suta - o Prince =
cetasA akSaye x
samAhita-sthiti: iha yoga-yuktita: x
pare pade - in the supreme state =
pragalita-gI: nivatsyasi x
~vlm.13. Now Ráma! if you think it possible for you, to sit quiet with utter suppression of your breaths and thoughts; then can you attempt to sit in your sedate posture of meditation without uttering a single word.
~sv.6.13. Self-knowledge is one type; restraint of the life-force is another. However, yoga has come to mean only the latter. Yet, both the methods lead to the same result. To some self-knowledge through enquiry is difficult; to others yoga is difficult. But my conviction is that the path of enquiry is easy for all, because self-knowledge is the ever-present truth. I shall now describe to you the method of yoga.
~VA. you will stay melted deeply in the eternal (akSaye) hightest state, being absorbed in yoga, staying here in meditation, with mind gone, easily restraining vibration of pranas, O prince.
AS: O prince, having reached the state that arises from (saMbhava+sthiti) control of the breathing (mukha+anila+sphuraNa+nirodha), with an awakened mind (cetasA), you will stay in the eternal permanent state (akSaye pare pade) by being in samAdhi (samAhitasthiti) achieved by practicing yoga (yogayuktitaH).
oॐm
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DAILY READINGS wd 19July
fm3058 1.jl17...20 REVIVAL .z53
https://www.dropbox.com/s/nctgfxvbgk1ecz6/fm3058%201.jl17...20%20REVIVAL%20.z53.docx?dl=0
fm6014 2.jl19 bhushuNDa—On the Peak of Mount meru .z27
fm7112 3.jl19..20 The Fortunes of War .z39
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चित् संवित्त्या.उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात्स मनो_ भवेत् ।
saMkalpAt sa:_ mana:_ bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि_अभिधम् तत:॥
mAyA-iti.Adi_abhidham tata:||
y3067.021/FM.3.67.21
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FM.6.1-FM.6.49
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FM6013 TWO YOGAS 2.JL.18 .z13
https://www.dropbox.com/s/jpcimhbz84exd7p/fm6013%202.jl18%20TWO%20YOGAS%20.z13.docx?dl=0
oॐm
FM.6.13
THE YOGA OF ENQUIRY INTO WISDOM
RÂMA said—
संयग्.ज्ञान.विलासेन वासना.विलय.उदये ।
saMyak.jJAna.vilAsena vAsanA.vilaya.udaye |
जीवन्मुक्त.पदे, ब्रह्मन्, नूनम् विश्रान्तवान् अहम् ॥६।१३।१॥
jIvanmukta.pade, brahman, nUnam vizrAntavAn aham ||6|13|1||
.
with the arousal of Integral.Wisdom
with the subduing of the vAsanAs
in the state of Living Freedom, Sir.brAhmaNa, now I find repose
.
samyak.jJAna.vilAsena w total.Wisdom.arousal
vAsanA.vilaya.udaye i vAsanA.subduing.arising
jIvanmukta.pade, in the Living.Free state, Brahmin,
nUnam vizrAntavAn aham now being.Reposed I
.
सम्यग्.ज्ञान.विलासेन With the arousal of Integral Wisdom वासना.विलयोदये with the arising of the subduing of the vAsanA.s जीवन्मुक्त.पदे in the state of Living Freedom ब्रह्मन् o brAhmaNa नूनं विश्रान्तवान् अहम् now I find repose.
*vlm.1 RAMA said:.I am verily becalmed and set at ease, O Brahman! by relinquishing all my desires, from my full knowledge of their impropriety; and by my being staid in the state of the liberated, even in this my present life.
.RKhare fm6013.1.13 Murty. “RAMA: I am stationed in the stair of liberation resulting from the integral, harmonious knowledge. The fruit of the destruction of the associations of past experiences embedded in the subconscious. I am fully rested and relaxed in that state. Please instruct me in the way of restraining the Pranic movements and the consequent decay of memories leading to liberation from life.
SRI VASISHTA: The means of crossing this wheel of time, and the cycle of existence is called yoga. This yoga which relaxes the mind is of two kinds: Hatha and Raja yogas.
Deliberation and inquiry into knowledge has been explained till now in great detail. Now listen to the second
called the restraining and controlling of breath.
SRI RAMA: Among the two above mentioned ones which one is easier, less painful, more attractive and delightful and by mere knowledge of which, grief will move out?
SRI VASISHTA: Even though inquiry and restraining life breath are known by the word Yoga', it is more accepted for the latter method. To cross the cycle of existence both the methods are indicated. The fruit of both yogas is the same. For some yoga is impossible. For some the method of inquiry is tough. But, my gentle one! In my opinion method of inquiry is easy. If once ignorance is overcome through method of discernment and deliberation, ignorance will not arise even in a dream. In all states of existence knowledge will remain aflame. As for Yoga, it is dependent on the place and rules and regulations. For those who are highly agitated ‘which one then, is easier or more difficult’ .this question is not appropriate. Inquiry into knowledge (Jnāna, Vichara) and Yoga are discussed in scriptures. I have spoken to you about that pure knowledge adumbrated in them. O, gentle one, now listen to the Yoga based on the body. This is the traditional equality of Prāna and Apāna. (Prāna : the breath of life moving in the upper part of body; Apāna the breath of life moving in the lower part of the body and moving out of it); For those desirous of knowledge this brings Truth in a visible form. O Prince! If through effort the breath of life is restrained, regulated and controlled, the associated memories of the past will be wiped out, and as told in Yoga Sastra, the states of the mind will be controlled and that absolute bliss undefinable by words can be experienced.”
प्राण.स्पन्द.निरोधेन वासना.विलय.उदये ।
prANa.spanda.nirodhena vAsanA.vilaya.udaye |
जीवन्मुक्त.पदे, ब्रह्मन्, वद विश्रम्यते कथम् ॥६।१३।२॥
jIvan.mukta.pade brahman vada vizramyate katham ||6|13|2||
.
but
tell me this, Sir.brAhmaNa
.
how do U restrain the vibration of prANa,
how do U come to repose
in the state of Living Freedom
?
prANa.spanda.nirodhena
vAsanA.vilaya.udaye i vAsanA.subduing.arising
jIvanmukta.pade, in the Living.Free state, Brahmin,
vada vizramyate katham
.
*vlm.2. But tell me, sir, how a man can have his liberation, by restraining his respirations for a time; and how the restraint of one's breathings, can put a restriction to his desires, {vAsanAs the rest is not translation but commentary} which reside and rise from the mind; while it belongs to the body and comes in and out of the heart and lungs. (Nostrils).
*prANa.spanda.nirodhena by the restraint of prANa.vibration vAsanA.vilaya.udaye once the vAsanAs are subdued in the state of Living Freedom brahman o brAhmaNa vada vizramyate katham
VASISHTHA said—
संसार.उत्तरणे युक्तिर् योग.शब्देन कथ्यते ।
saMsAra.uttaraNe yukti:_yoga.zabda.ina kathyate |
ताम् विद्धि द्वि.प्रकाराम् त्वम् चित्त.उपशम.धर्मिणीम् ॥६।१३।३॥
tAm viddhi dvi.prakArAm tvam citta.upazama.dharmiNIm ||6|13|3||
.
the means of crossing samsAra
is known by the word "yoga"
.
know there are two varieties
that quiet the Affective mind
.
saMsAra.uttaraNe yukti संसार.उत्तरणे युक्तिः The means of crossing the samsAra
yoga.zabda.ina kathyate योग.शब्देन कथ्यते is known by the word "yoga".
tAm viddhi dvi.prakArAm tvam तां विद्धि द्वि.प्रकारां त्वं Know that as of two sorts
citta.upazama.dharmiNIm चित्त.उपशम.धर्मिणीम् that have the quality of subduing the Affective mind.
#kR #prakR #prakAra: प्रकारः Manner, mode, way, fashion; कः प्रकारः किमेतत् ka: prakAra kim etat Māl.5.2. • Sort, kind, variety, species; oft. in comp.; बहुप्रकार manifold; त्रिप्रकार, नाना˚ &c. • Similitude. • Speciality, special property or quality; तद्वतितत्प्रकारको$नुभवः प्रमा T. S. 5 Difference. kena prakAreNa in what way? how?; prakArai: in one way or another R.; rAmAyaNasya bhAratasya vA prakAra: a kind of R. or MBh. cf. kAra kAraNa prakAraNa
*vlm.3. VASISHTHA said..The means of fording over the ocean of this earth is known, O Ráma! by the word yoga or union, which is composed of the quality of pacifying the mind in either of the two ways or processes; (as shown below).
*vwv.1785/3 The means of crossing over the course of worldly life is described by the word yoga. Know that means, having the characteristic of cessation of thought, as of two kinds.
*sv.3 VASISTHA continued: They call it yoga which is the method by which this cycle of birth and death ceases. It is the utter transcendence of the mind and it is of two types.
*RKhare As Atreya (1936:438.439)106 has noted long back: The technical name given to the practice of Self.realization by Vāsiṣṭha is Yoga. Vāsiṣṭha does not use this term in the restricted sense in which the schools of the Yoga have used it. For Vāsiṣṭha, every method, which enables one to escape finitude or world.experience, is Yoga (YV 6.13.3).
आत्म.ज्ञानम् प्रकारो ऽस्या* एक: प्रकटितो भुवि ।
Atma.jJAnam prakAra:_asyA* eka: prakaTita:_bhuvi |
द्वितीयः प्रान.संरोधश् शृणु यो ऽयम् मया_उच्यते ॥६।१३।४॥
dvitIya: prAna.saMrodha: zRNu ya:_ayam mayA_ucyate ||6|13|4||
.
Self.Wisdom is one means well.known to people
Atma.jJAnam prakAra:_asyA*
eka: prakaTita:_bhuvi |
dvitIya: prAna.saMrodha:
zRNu ya:_ayam mayA_ucyate
.
zgl#tt. #AtmajJAna "Atma. jnAna Self.Wisdom", so.called to distinguish it from . #AtmavidyA, "Atma.VidyA Self.Knowledge". Atma.jJAnam prakAro asyA eka: prakaTito bhuvi | dvitIya: prAna.saMrodha: zRNu yo ayam mayA ucyate ||6|13| y6013.004.
*vwv.1786/4 One kind of this means disclosed in the world is Self.knowledge. The second is the stopping of (the movements) of prANa (or vital energy). Hear this which is described by me. (Note: prANa in its gross aspect manifests as the outgoing and incoming breath.)
*vlm.4. The one is the acquisition of religious instruction, leading to {more bullshit, nothing in the verse even suggests this priestly nonsense!} the knowledge of the soul and of the Supreme soul, and the other is the restraining of respiration, which you will learn from the lecture that I am about to deliver.
RÂMA (interrupting)—
सु.लभत्वाद् अदुःखत्वात् कतरः शोभनो ऽनयोः ।
su.labhatvAt a.du:khatvAt katara: zobhana:_anayo: |
येन_अवगत.मात्रेण भूयः क्षोभो न बाधते ॥६।१३।५॥
yena_avagata.mAtreNa bhUya: kSobha:_na bAdhate ||6|13|5||
.
which of the two is easier.to.do?
which is less troublesome?
which is the better of the two, the better not to trouble you?
.
su.labhatvAt a.du:khatvAt
katara: zobhana:_anayo: |
yena_avagata.mAtreNa
bhUya: kSobha:_na bAdhate
.
su.labhatvAd सु.लभत्वाद् Easy.to.do a.du:khatvAt अदुःखत्वात् trouble.free
katara: zobhana: anayo: कतरः शोभनो ऽनयोः of the two (yoga.s) which is best?
yena avagata.mAtreNa येन अवगत.मात्रेण whereby to the extent it is learned
bhUya: kSobho na bAdhate भूयः क्षोभो न बाधते confusion does not soon trouble us.
#ka #katara:, #katarA #katarat कतर pron. adj. (˚रत् n..) Who or who or which of two? • (comparative of ka; declined as a pronom., Gram. 236). Analogously to katama, katara may occasionally be used to express "who or which of many?" (e.g. katarasyAm dizi, in which quarter?), and may optionally be compounded with the word to which it refers (e.g. katara: kaTha: or katara.kaTha:); in negative sentences katara with cana neither of the two (e.g. na kataraz.cana jigye), neither of the two was conquered RV. §§ which of two ways (is superior), sulabhatvAd adu:khatvAt katara: zobhano 'nayo: | yena avagata.mAtreNa bhUya: kSobho na bAdhate ||6|13| y6013.005.
*vlm.5. Here Rama interrupted and said:..Tell me, sir, which of the two is more delectable, owing to its facility and unpainfulness; and the knowledge or practice whereof, releases us from all fear and trouble whatsoever.
VASISHTHA said—
प्रकरौ द्वाव्_अपि प्रोक्तौ योग.शब्देन यद्य्_अपि ।
prakarau dvau_api proktau yoga.zabda.ina yadi_api |
तथा_अपि रूढिम् आयातः प्राण.युक्ताव्_असौ भृशम् ॥६।१३।६॥
tathA_api rUDhi.m AyAta: prANa.yuktau_asau bhRzam ||6|13|6||
.
altho there are two means
it's the custom, when the word "yoga"
is used, to speak.of control of the prANa Airs by their restraint
.
prakara.u dvau api prokta.u yoga.zabda.ina yadi_api | tathA api rUDhi.m AyAta:
prANa.yuktau
asau bhRzam
.
*vwv.1787/6. Though both the kinds (of means) are described by the word yoga, yet, that word has attained to customary usage in the means of prANa (or vital air) very much.
*vlm. Rama! altho I have mentioned here of two kinds of yoga, yet the common acceptation of the term, restricts it to the restriction of breathing. (The vulgar have no idea of esoteric ocultism or jnana yoga, but call him a Yogi, who is employed in his exoteric practices, of asceticism and austerities, suppression of breath; and all kinds of wilful pains).
*sv.6.13. Self.knowledge is one type; restraint of the life.force is another. However, yoga has come to mean only the latter.
एको योगस् तथा ज्ञानम् संसार.उत्तरण=क्रमे ।
eka:_yoga:_tathA jJAnam saMsAra.uttaraNa=krame |
समाव्_उपायौ द्वाव्_एव प्रोक्ताव्_एक.फल.प्रदौ ॥६।१३।७॥
samau_upAyau dvau_eva proktau_eka.phala.pradau ||6|13|7||
.
in the course of crossing the samsAra
one method is yoga.Union / the other is jnAna.Wisdom
both
are regarded as equal methods bearing the one fruit
.
eka:_yoga:_tathA jJAnam
saMsAra.uttaraNa=krame |
samau_upAyau dvau_eva
proktau_eka.phala.pradau
.
*vlm. The true yoga is the concentration of the mind in God, which is the only means of our salvation in this world {bullshit; where's the text? which God? Yahweh? al Shaddai? Allah? jd}; and this is achieved in either way of the regulation of breathing, or perfection in learning, both of which tend to the one and same effect.
असाध्य: कस्य.चिद् योग: कस्य.चिज् ज्ञान.निश्चयः ।
asAdhya: kasya.cit_yoga: kasya.cit_jJAna.nizcaya: |
मम त्व्_अधिमतः, साधो, सु.साध्यो ज्ञान.निश्चयः ॥६।१३।८॥
mama tu_adhimata:, sAdho, su.sAdhya:_jJAna.nizcaya: ||6|13|8||
.
Union is hard.to.get for some / for some Wisdom is hard.to.get
but I take the view that
Wisdom
is certainly and easily attainable
.
asAdhya: unattainable kasyacit yoga: for somebody is yoga kasyacij jJAna.nizcaya: for somebody (else) is the conviction of Wisdom. mama tu adhimata: sAdho in my estimation, o sAdhu, su.sAdhya: jJAna.nizcaya: certain Wisdom is easily attainable.
*vwv.1788/8 yoga is un (or impracticable) for someone and the certainty (of firm conviction) of knowledge (is unattainable) for someone. Virtuous One! But, the certainty of knowledge, which is easily attainable, is agreeable to me.
*vlm.8. The practical yoga by the regulation of respiration, appears as too arduous a task to some persons, while proficiency in knowledge seems to be too difficult of attainment to others.
But to my understanding the ascertainment of truth by theoretical knowledge seems to be far than practice. (The theoretical meditation is known as the ráia yoga, and the forced contraction of the breath is called the hatha yoga or forced devotion, and is the device of Dattátreya who was an ancient Rishi also).
अज्ञानम् पुनर् अज्ञानम् स्वप्नेष्व्_अपि न तद् भवेत् ।
ajJAnam punar_ajJAnam svapneSu_api na tat bhavet |
ज्ञानम् सर्वास्व्_अवस्थासु नित्यम् एव प्रवर्तते ॥६।१३।९॥
jJAnam sarvAsu_avasthAsu nityam eva pravartate ||6|13|9||
.
ajJAnam punar ajJAnam
Ignorance after Ignorance
even in dreams
That
does not come to be
svapneSu api na tad bhavet
:
jnAna.Wisdom
sarvAsu
in all states
nityam eva pravartate
is always ever proceeding
.
*vlm.9. Ignorance is ever ignorant of truth, which does not lend its light to us in either our walking or sleeping states. So the ignorant practiser is always in ignorance both when he is in his meditative trance [Sanskrit: yogavidyá] or otherwise; but knowledge is always knowing, both when the knower is awake or asleep.
धारणा_आसन.देश.आदि.साध्यत्वेन सु.साध्यताम् ।
dhAraNA_Asana.deza.Adi.sAdhyatvena su.sAdhyatAm |
न_आयाति योगो ह्य्_अथवा विकल्पो न_एव शोभनः ॥६।१३।१०॥
na_AyAti yoga:_hi_athavA vikalpa:_na_eva zobhana: ||6|13|10||
.
dhAraNA.Asana.deza.Adi.sAdhyatvena su.sAdhyatAm
dhAraNA.Seat.Place.&c.sAdhyatvena
su.sAdhyatAm
na AyAti yoga: hi athavA vikalpa: na eva zobhana:
.
*vlm.10. The practical yoga which stands in need of fixed attention, painful postures, and proper times and places, is impossible to be practiced, owing to the difficulty of getting all these advantages at all times.
द्वाव्_एव किल शास्त्र.उक्तो ज्ञान.योगौ, रघूद्वह ।
dvau_eva kila zAstra.ukta:_jJAna.yogau, raghUdvaha |
तत्र _उक्तम् भवते ज्ञानम् अन्तस्थम् ज्ञेय.निर्मलम् ॥६।१३।११॥
tatra _uktam bhavate jJAnam antastha.m jJeya.nirmalam ||6|13|11||
.
so there are two means mentioned in the shAstras, Wisdom and yoga.
of these, pride of the raghu clan
Wisdom
is pure internal Knowing
.
dvau_eva kila zAstra.ukta:_
jJAna.yogau, raghUdvaha |
tatra _uktam bhavate jJAnam
antastha.m jJeya.nirmalam
.
*vlm.11. I have thus described to you, O Ráma! both the two kinds of yoga propounded in the sástras, and the superiority of the pure knowledge, which fills the intellect with its unfading light.
प्राण.अपान.तया रूढो दृढ.देह.गुह.आशयः ।
prANa.apAna.tayA rUDha: dRDha.deha.guha.Azaya: |
अनन्त.सिद्धिदः, साधो, योगो ऽयम् बुद्धिदश् शृणु ॥६।१३।१२॥
ananta.siddhida:, sAdho, yoga:_ayam buddhida: zRNu ||6|13|12||
.
prANa.apAna.tayA rUDha:
restraint of prANa.Air and apAna
dRDha.deha.guha.Azaya:
ananta.siddhida: . ,
sAdhu, yoga: ayam buddhida: zRNu
.
*vlm.12. The regulation of the breathings, the firmness of the body and dwelling in sequestered cells, are all I ween as pregnant of consummation..siddhi; but say, which of these is capable of giving knowledge [Sanskrit: vritti] to the understanding, which is the greatest perfection in human nature.
मुख.अनिल.स्फुरण.निरोध.सम्भव=
mukha.anila.sphuraNa.nirodha.sambhava=
स्थितम् गतो, नृप.सुत, चेतसा_अक्षये ।
sthita.m gato, nRpa.suta, cetasA_akSaye |
समाहित.स्थितिर् इह योग.युक्तितः
samAhita.sthiti:_iha yoga.yuktita:
परे पदे प्रगलित.गीर् निवत्स्यसि ॥६।१३।१३॥
pare pade pragalita.gI:_nivatsyasi ||6|13|13||
.
mukha.anila.sphuraNa.nirodha.sambhava.sthita.m gata:
arisen.air.vibration.restraint.becoming.situate gone.to
nRpa.suta . o Prince
cetasA akSaye
samAhita.sthiti: iha yoga.yuktita:
pare pade . in the supreme state
pragalita.gI: nivatsyasi
*vlm.13. Now Ráma! if you think it possible for you, to sit quiet with utter suppression of your breaths and thoughts; then can you attempt to sit in your sedate posture of meditation without uttering a single word.
*sv.6.13. Self.knowledge is one type; restraint of the life.force is another. However, yoga has come to mean only the latter. Yet, both the methods lead to the same result. To some self.knowledge through enquiry is difficult; to others yoga is difficult. But my conviction is that the path of enquiry is easy for all, because self.knowledge is the ever.present truth. I shall now describe to you the method of yoga.
*VA. you will stay melted deeply in the eternal (akSaye) hightest state, being absorbed in yoga, staying here in meditation, with mind gone, easily restraining vibration of pranas, O prince.
*AS: O prince, having reached the state that arises from (sambhava+sthiti) control of the breathing (mukha+anila+sphuraNa+nirodha), with an awakened mind (cetasA), you will stay in the eternal permanent state (akSaye pare pade) by being in samAdhi (samAhitasthiti) achieved by practicing yoga (yogayuktita:).
FM6014
DN6013 TWO YOGAS 2.JL.18
सर्ग ६.१३
राम* उवाच ।
rAma* uvAca |
संयग्.ज्ञान.विलासेन वासना.विलय.उदये ।
saMyak.jJAna.vilAsena vAsanA.vilaya.udaye |
जीवन्मुक्त.पदे, ब्रह्मन्, नूनम् विश्रान्तवान् अहम् ॥६।१३।१॥
jIvanmukta.pade, brahman, nUnam vizrAntavAn aham ||6|13|1||
प्राण.स्पन्द.निरोधेन वासना.विलय.उदये ।
prANa.spanda.nirodhena vAsanA.vilaya.udaye |
जीवन्मुक्त.पदे, ब्रह्मन्, वद विश्रम्यते कथम् ॥६।१३।२॥
jIvan.mukta.pade brahman vada vizramyate katham ||6|13|2||
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
संसार.उत्तरणे युक्तिर् योग.शब्देन कथ्यते ।
saMsAra.uttaraNe yukti:_yoga.zabda.ina kathyate |
ताम् विद्धि द्वि.प्रकाराम् त्वम् चित्त.उपशम.धर्मिणीम् ॥६।१३।३॥
tAm viddhi dvi.prakArAm tvam citta.upazama.dharmiNIm ||6|13|3||
आत्म.ज्ञानम् प्रकारो ऽस्या* एक: प्रकटितो भुवि ।
Atma.jJAnam prakAra:_asyA* eka: prakaTita:_bhuvi |
द्वितीयः प्रान.संरोधश् शृणु यो ऽयम् मया_उच्यते ॥६।१३।४॥
dvitIya: prAna.saMrodha: zRNu ya:_ayam mayA_ucyate ||6|13|4||
राम* उवाच ।
rAma* uvAca |
सु.लभत्वाद् अदुःखत्वात् कतरः शोभनो ऽनयोः ।
su.labhatvAt a.du:khatvAt katara: zobhana:_anayo: |
येन_अवगत.मात्रेण भूयः क्षोभो न बाधते ॥६।१३।५॥
yena_avagata.mAtreNa bhUya: kSobha:_na bAdhate ||6|13|5||
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
प्रकरौ द्वाव्_अपि प्रोक्तौ योग.शब्देन यद्य्_अपि ।
prakarau dvau_api proktau yoga.zabda.ina yadi_api |
तथा_अपि रूढिम् आयातः प्राण.युक्ताव्_असौ भृशम् ॥६।१३।६॥
tathA_api rUDhim AyAta: prANa.yuktau_asau bhRzam ||6|13|6||
एको योगस् तथा ज्ञानम् संसार.उत्तरण=क्रमे ।
eka:_yoga:_tathA jJAnam saMsAra.uttaraNa=krame |
समाव्_उपायौ द्वाव्_एव प्रोक्ताव्_एक.फल.प्रदौ ॥६।१३।७॥
samau_upAyau dvau_eva proktau_eka.phala.pradau ||6|13|7||
असाध्य: कस्य.चिद् योग: कस्य.चिज् ज्ञान.निश्चयः ।
asAdhya: kasya.cit_yoga: kasya.cit_jJAna.nizcaya: |
मम त्व्_अधिमतः, साधो, सु.साध्यो ज्ञान.निश्चयः ॥६।१३।८॥
mama tu_adhimata:, sAdho, su.sAdhya:_jJAna.nizcaya: ||6|13|8||
अज्ञानम् पुनर् अज्ञानम् स्वप्नेष्व्_अपि न तद् भवेत् ।
ajJAnam punar_ajJAnam svapneSu_api na tat bhavet |
ज्ञानम् सर्वास्व्_अवस्थासु नित्यम् एव प्रवर्तते ॥६।१३।९॥
jJAnam sarvAsu_avasthAsu nityam eva pravartate ||6|13|9||
धारणा_आसन.देश.आदि.साध्यत्वेन सु.साध्यताम् ।
dhAraNA_Asana.deza.Adi.sAdhyatvena su.sAdhyatAm |
न_आयाति योगो ह्य्_अथवा विकल्पो न_एव शोभनः ॥६।१३।१०॥
na_AyAti yoga:_hi_athavA vikalpa:_na_eva zobhana: ||6|13|10||
द्वाव्_एव किल शास्त्र.उक्तो ज्ञान.योगौ, रघूद्वह ।
dvau_eva kila zAstra.ukta:_jJAna.yogau, raghUdvaha |
तत्र _उक्तम् भवते ज्ञानम् अन्तस्थम् ज्ञेय.निर्मलम् ॥६।१३।११॥
tatra _uktam bhavate jJAnam antastha.m jJeya.nirmalam ||6|13|11||
प्राण.अपान.तया रूढो दृढ.देह.गुह.आशयः ।
prANa.apAna.tayA rUDha: dRDha.deha.guha.Azaya: |
अनन्त.सिद्धिदः, साधो, योगो ऽयम् बुद्धिदश् शृणु ॥६।१३।१२॥
ananta.siddhida:, sAdho, yoga:_ayam buddhida: zRNu ||6|13|12||
मुख.अनिल.स्फुरण.निरोध.सम्भव=
mukha.anila.sphuraNa.nirodha.sambhava=
स्थितम् गतो, नृप.सुत, चेतसा_अक्षये ।
sthita.m gato, nRpa.suta, cetasA_akSaye |
समाहित.स्थितिर् इह योग.युक्तितः
samAhita.sthiti:_iha yoga.yuktita:
परे पदे प्रगलित.गीर् निवत्स्यसि ॥६।१३।१३॥
pare pade pragalita.gI:_nivatsyasi ||6|13|13||
॥
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
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Jiva Das
with/bmo prANa.Prâna.Air/life.spanda.Vibration/Energy.nirodha.restraint/control.ena in/when the vAsanA.Trace.vilaya*.udaya.rise.e = vAsanA.subduing.arising
jIvanmukta.Living.free.pada.condition/happening.e, in the Living.Free state, Brahmin, vada.tell/say vizramyat*e katham.how?
.
*vlm.2. But tell me, sir, how a man can have his liberation, by restraining his respirations for a time; and how the restraint of one's breathings, can put a restriction to his desires, {vAsanAs the rest is not translation but commentary} which reside and rise from the mind; while it belongs to the body and comes in and out of the heart and lungs. (Nostrils).
*prANa.spanda.nirodhena by the restraint of prANa.vibration vAsanA.vilaya.udaye once the vAsanAs are subdued in the state of Living Freedom brahman o brAhmaNa vada vizramyate katham
VASISHTHA said—
संसार.उत्तरणे युक्तिर् योग.शब्देन कथ्यते ।
saMsAra.uttaraNe yukti:_yoga.zabda.ina kathyate |
ताम् विद्धि द्वि.प्रकाराम् त्वम् चित्त.उपशम.धर्मिणीम् ॥६।१३।३॥
tAm viddhi dvi.prakArAm tvam citta.upazama.dharmiNIm ||6|13|3||
.
the means of crossing samsAra
is known by the word "yoga"
.
know there are two varieties
that quiet the Affective mind
.
saMsAra.uttaraNe yukti
The means of crossing the samsAra
yoga.zabda.ina kathyate
is known by the word "yoga".
tAm viddhi dvi.prakArAm tvam
Know that as of two sorts
citta.upazama.dharmiNIm
that have the quality of subduing the Affective mind.
.
##kR < *prakR < *prakAra: प्रकारः Manner, mode, way, fashion; कः प्रकारः किमेतत् ka: prakAra kim etat Māl.5.2. • Sort, kind, variety, species; oft. in comp.; बहुप्रकार manifold; त्रिप्रकार, नाना˚ &c. • Similitude. • Speciality, special property or quality; तद्वतितत्प्रकारको$नुभवः प्रमा T. S. 5 Difference. kena prakAreNa in what way? how?; prakArai: in one way or another R.; rAmAyaNasya bhAratasya vA prakAra: a kind of R. or MBh. cf. kAra kAraNa prakAraNa
*vlm.3. VASISHTHA said..The means of fording over the ocean of this earth is known, O Ráma! by the word yoga or union, which is composed of the quality of pacifying the mind in either of the two ways or processes; (as shown below).
*vwv.1785/3 The means of crossing over the course of worldly life is described by the word yoga. Know that means, having the characteristic of cessation of thought, as of two kinds.
*sv.3 VASISTHA continued: They call it yoga which is the method by which this cycle of birth and death ceases. It is the utter transcendence of the mind and it is of two types.
*RKhare As Atreya (1936:438.439)106 has noted long back: The technical name given to the practice of Self.realization by Vāsiṣṭha is Yoga. Vāsiṣṭha does not use this term in the restricted sense in which the schools of the Yoga have used it. For Vāsiṣṭha, every method, which enables one to escape finitude or world.experience, is Yoga (YV 6.13.3).
आत्म.ज्ञानम् प्रकारो ऽस्या* एक: प्रकटितो भुवि ।
Atma.jJAnam prakAra:_asyA* eka: prakaTita:_bhuvi |
द्वितीयः प्रान.संरोधश् शृणु यो ऽयम् मया_उच्यते ॥६।१३।४॥
dvitIya: prAna.saMrodha: zRNu ya:_ayam mayA_ucyate ||6|13|4||
.
Self.Wisdom is one means well.known to people
the second is control of the prANa Airs
:
listen.to what I have to say about them
.
Atma.Self.jJAna.Knowledge/Intuition\Jnâna.Wisdom.m prakara.manner/way: asyAs.re.this.one eka.one: prakaTita.manifest/proclaimed/public
: bhuvi.on.earth = dvitIya.second: prANa.Prâna.Air/life.saMrodha.obstruction/suppression/confinement/siege: zRNu.hear/pay.attention yas.this.who/which ayam.this mayA.w.me ucyate.is.said.to.be/called
.
*vwv.1786/4 One kind of this means disclosed in the world is Self.knowledge. The second is the stopping of (the movements) of prANa (or vital energy). Hear this which is described by me. (Note: prANa in its gross aspect manifests as the outgoing and incoming breath.)
*vlm.4. The one is the acquisition of religious instruction, leading to {more bullshit, nothing in the verse even suggests this priestly nonsense!} the knowledge of the soul and of the Supreme soul, and the other is the restraining of respiration, which you will learn from the lecture that I am about to deliver.
* Atma.Self.jJAna.Knowledge/Intuition\Jnâna.Wisdom.m prakara.manner/way: asyAs.re.this.one eka.one: prakaTita.manifest/proclaimed/public : bhuvi.on.earth = dvitIya.second:prANa.Prâna.Air/life.saMrodha.obstruction/suppression/confinement/siege: zRNu.hear/pay.attention yas.this.who/which ayam.this mayA.w.me ucyate.is.said.to.be/called