FM.6.50 THE 8.FOLD TRAVELER 2.SP13-14

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Sep 15, 2020, 1:15:05 PM9/15/20
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FM.6.50-FM.6.99

https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50-FM.6.99.docx?dl=0

FM6050 THE 8.FOLD TRAVELER 2.SP13-14 .z39

https://www.dropbox.com/s/ji5zzif9sn160c3/fm6050%202.sp13..14%20The%208.fold%20Traveler%20.z39.docx?dl=0

 

FM.6.50 THE 8.FOLD TRAVELER 2.SP13-14

 

राम उवाच

rAma uvAca |

ज्ञातम् ज्ञातव्यम् अखिलम् दृष्टम् द्रष्टव्यम् अक्षतम्

jJAtam jJAtavyam akhilam dRSTam draSTavyam akSatam |

परेण परिपूर्णाः स्मो ब्रह्म.ज्ञा.मृतेन ते ॥६।५०।०१॥

pareNa paripUrNA: sma:_brahma.jJAna.amRtena te ||6|50|01||

पूर्णात् पूर्णम् इदम् पूर्णम् पूर्णात् पूर्णम् प्रभूयते

pUrNAt pUrNam idam pUrNam pUrNAt pUrNam prabhUyate |

पूर्णेन_आपूरितम् पूर्णम् स्थिता पूर्णे पूर्णता ॥६।५०।२॥

pUrNena_ApUritam pUrNam sthitA pUrNe ca pUrNatA ||6|50|2||

लीलया_इदम् तु पृच्छामि भूयो.बो.भि.वृद्धये

lIlayA_idam tu pRcchAmi bhUya:.bodha.abhi.vRddhaye |

बालस्य_इव पिता, ब्रह्मन्,_ कोपम् कर्तुम् अर्हसि ॥६।५०।३॥

bAlasya_iva pitA, brahman,_na kopam kartum arhasi ||6|50|3||

श्रोत्रम् क्षुः स्पर्शनम् रसनम् घ्राणम् एव

zrotram cakSu: sparzanam ca rasanam ghrANam eva ca |

विद्यमानम् अपि ब्रह्मन् दृश्यमानम् अपि स्फुटम् ॥६।५०।४॥

vidyamAnam api brahman dRzyamAnam api sphuTam ||6|50|4||

कथम् मृतस्य वै न्तोर् विषयम् स्वम् पश्यति

katham mRtasya vai janto:_viSayam svam na pazyati |

जीवतश् च कथम् सर्वम् विषयम् स्वम् प्रपश्यति ॥६।५०।५॥

jIvata:_ca katham sarvam viSayam svam prapazyati ||6|50|5||

कथम् घट.आदि-बाह्यत्वम् इन्द्रियाणि जडान्य् अपि

katham ghaTa.Adi.bAhyatvam indriyANi jaDAni_api |

शरीरे ऽनुभवन्त्य् अन्तः पुनर् _अनुभवन्त्य् अपि ॥६।५०।६॥

zarIre_anubhavanti_anta: punar_na_anubhavanti_api ||6|50|6||

यःशलक.उपमयोर् घ.आदि-इन्द्रिययो: किल

aya:zalaka.upamayo:_ghaTa.Adi-indriyayo: kila |

अश्लिष्टयोर् अन्तर् असौ कथम् तत्र_उदिता मिथः ॥६।५०।७॥

azliSTayo:_anta:_asau katham tatra_uditA mitha: ||6|50|7||

जानन्_अपि यद् एतान् वै विशेषाञ्*छ​​तधा पुनः

jAnan*_api_yat_etAn vai vizeSAT_zatadhA puna: |

पृच्छामि द् अशेषेण कथयस्व_अनुकम्पया ॥६।५०।८॥

pRcchAmi tat_azeSeNa kathayasva_anukampayA ||6|50|8||

वसिष्ठ उवाच ।

vasiSTha uvAca |

इन्द्रिय.द्य् अपि चित्त.आदि घट.द्य् अपि किम्चन

indriya.Adi_api citta.Adi ghaTa.Adi_api na kimcana |

पृथक् सम्भवति_इह_ङ्गः निर्मलाच् चेतनाद् ऋते ॥६।५०।९॥

pRthak sambhavati_iha_aGga: nirmalAt_cetanAt_Rte ||6|50|9||

गगनाद् अपि या_अच्छा चित्तया रूपम् स्वम् आत्मना

gaganAt_api yA_acchA cittayA rUpam svam AtmanA |

चित्त्वात् पुर्यष्टकत्वेन भाव.वृत्त्या_एव भावितम् ॥६।५०।१०॥

cittvAt puryaSTakatvena bhAva.vRttyA_eva bhAvitam ||6|50|10||

द् ए प्रकृतिताम् गतम् जगद्.अवस्थितेः

tat_eva ca prakRtitAm gatam jagat.avasthite: |

तस्या* अवयवाज् जातिम् इन्द्रिय.आदि घट.आदि ॥६।५०।११॥

tasyA* avayavAt_jAtim indriya.Adi ghaTa.Adi ca ||6|50|11||

पुर्यष्टकत्वम् आयातम् च् चित्तम् स्व.स्वभावतः

puryaSTakatvam AyAtam yat_cittam sva.svabhAvata: |

स्व* एव_अवयवस् तस्मिन् घट.आदि प्रतिबिम्बति ॥६।५०।१२॥

sva* eva_avayava:_tasmin ghaTa.Adi pratibimbati ||6|50|12||

राम उवाच

rAma uvAca |

जगत्.सहस्र.निर्माणो महिम्नो दर्पनस्य

jagat-sahasra.nirmANa:_mahimna:_darpanasya ca |

पुर्यष्टकस्य भगवन् रूपम् कथय कीदृशम् ॥६।५०।१३॥

puryaSTakasya bhagavan rUpam kathaya kIdRzam ||6|50|13||

वसिष्ठ उवाच ।

vasiSTha uvAca |

अनाद्यन्तम् जगद्.बीजम् द्॒ब्रह्म_अस्ति निरामयम्

anAdyantam jagat.bIjam yat_brahma_asti nirAmayam |

भा.रूपम् शुद्ध-चिन्मात्रम् कलाकलन.र्जितम् ॥६।५०।१४॥

bhA.rUpam zuddha.cinmAtram kalAkalana.varjitam ||6|50|14||

कलना.उन्मुखताम् यातम् न्तर्.जी* इति स्मृतः

kalanA.unmukhatAm yAtam anta:_jIva* iti smRta: |

* जीवः खलु देहे ऽस्मिन् चिनोति स्पन्दने स्फुटम् ॥६।५०।१५॥

sa* jIva: khalu dehe_asmin cinoti spandane sphuTam ||6|50|15||

अहम्.भावाद् अहम्कारो मननान् म* उच्यते

aham.bhAvAt_ahamkAra:_mananAn_mana* ucyate |

बोध.निश्चयतो बुद्धिर् इन्द्र.दृष्टेस् तथा_इन्द्रियम् ॥६।५०।१६॥

bodha.nizcayata:_buddhi:_indra.dRSTe:_tathA_indriyam ||6|50|16||

देह.भावनया देहो घ.भावनया टः

deha.bhAvanayA deha:_ghaTa.bhAvanayA ghaTa: |

एष* एव स्वभाव.आत्मा जनै: पुर्यष्टकम् स्मृतः ॥६।५०।१७॥

eSa* eva svabhAva.AtmA janai: puryaSTakam smRta: ||6|50|17||

ज्ञत्व.र्तृत्व-भोक्तृत्व-साक्षित्व.dy.भिपातिनी

jJatva.kartRtva.bhoktRtva.sAkSitva.Adi.abhipAtinI |

या संवज् जी* इति_उक्ता द्*धि पुर्यष्टकम् विदुः ॥६।५०।१८॥

yA saMvat_jIva* iti_uktA tat_*hi puryaSTakam vidu: ||6|50|18||

काले काले तो जीवस् त्व् अन्योन्यो भवति स्वतः

kAle kAle tata:_jIva:_tu_anyonya:_bhavati svata: |

भावित.आकारयानन्त.वासना.णिक.उदयम् ॥६।५०।१९॥

bhAvita.AkArayAnanta.vAsanA-kaNika.udayam ||6|50|19||

पुर्यष्टक-स्व.भावेन कालेन_आकारम् ऋच्छति

puryaSTaka.sva.bhAvena kAlena_AkAram Rcchati |

यथा_अवासन.तः सेकात्_बीजम् पल्लवताम् इव ॥६।५०।२०॥

yathA_avAsana.ta: sekAt_bIjam pallavatAm iva ||6|50|20||

आकारो अहम् शरीर.आदि स्थावर.आदि चर.आदि

AkAra:_aham zarIra.Adi sthAvara.Adi cara.Adi ca |

न॒अहम् आश् चिद्.आत्मा॒इति मिथ्या ज्ञानेन चेतति ॥६।५०।२१॥

na_aham Adya:_cit.AtmA_iti mithyA jJAnena cetati ||6|50|21||

भ्रमत्य् एव जगतो जीवो वासनावलितश् चिरम् ।

bhramati_eva jagat.jIva:_vAsanAvalita:_ciram |

ऊर्ध्व.:.गमनै:_अब्धौ काष्ठम् वीचि-हतम् यथा ॥६।५०।२२॥

Urdhva.adha:.gamanai:_abdhau kASTham vIci-hatam yathA ||6|50|22||

क:चिद् विशुद्ध.जातित्वाद्.भव.बन्धाद् अनन्तरम् ।

ka:cit_vizuddha.jAtitvAt_bhava.bandhAt_anantaram |

बुद्ध्वा॒आत्मानम् सम्.अभ्येति पदम् आद्य्.अन्त.वर्जितम् ॥६।५०।२३॥

buddhvA_AtmAnam sam.abhyeti padam Adi.anta.varjitam ||6|50|23||

क:चित्॒कालेन बहुना भुक्त-योनि-बण.अतुरः ।

ka:cit_kAlena bahunA bhukta.yoni.baNa.atura: |

आत्म.ज्ञा.शाद् एति परमम् पदम् आत्मनः ॥६।५०।२४॥

Atma.jJAna.vazAt_eti paramam padam Atmana: ||6|50|24||

एवम्.रूपश् च​ सुमते जी यो यातः शरीरताम्

evam.rUpa:_ca sumate jIva:_yAta: zarIratAm |

नेत्र.आदिना घट.dy.न्तो यथा वेत्ति यथा शृणु ॥६।५०।२५॥

netra.AdinA ghaTa.Adi.anta:_yathA vetti yathA zRNu ||6|50|25||

चित्त्वस्य कलन.न्तस्य सम्प्रयातस्य जीवताम्

cittvasya kalana.antasya samprayAtasya jIvatAm |

मनःषष्ठ.इन्द्रिय-ग्रामो देहो ऽयम् अवतिष्ठते ॥६।५०।२६॥

mana:SaSTha.indriya.grAma:_deha:_ayam avatiSThate ||6|50|26||

यदा_अन्य: सर्व.देहेभ्य: खे पतत्य् अक्ष.रूपिणा

yadA_anya: sarva.dehebhya: khe patati_akSa.rUpiNA |

तदा ज् जीव.संस्पर्शाज् जी.आत्मा.एकत्वम् ऋच्छति ॥६।५०।२७॥

tadA tat_jIva.saMsparzAt_jIva.AtmA.ekatvam Rcchati ||6|50|27||

बाह्य.र्थ-वेदने नित्यम् सम्बन्ध:_अक्षस्य कारक:

bAhya.artha.vedane nityam sambandha:_akSasya kAraka: |

बाह्य.अर्थ-वेदने नित्यम् सम्बन्धो ऽक्षस्य कारक: । ॥६।५०।२८॥

sam.anvitasya cittena na muktasya kadAcana ||6|50|28||

द्.यद् अच्छतरम् तस्मिन् भःस्थम् प्रतिबिम्बति

yat.yat_acchataram tasmin nabha:stham pratibimbati |

जीवेन भवति श्लिष्टः_हिर् जीवो ऽप्य् अजीवति ॥६।५०।२९॥

jIvena bhavati zliSTa:_bahi:_jIva:_api_ajIvati ||6|50|29||

निघृष्ट.व.रत्न.आभे यदा नयन-तारके

nighRSTa.nava.ratna.Abhe yadA nayana.tArake |

तदा योर् बाह्य.तः पदार्थ: प्रतिबिम्बति ॥६।५०।३०॥

tadA tayo:_bAhya.gata: padArtha: pratibimbati ||6|50|30||

जीवेन भवति श्लिष्टः प्रतिबिम्बतया तः

jIvena bhavati zliSTa: pratibimbatayA tata: |

जीव.ज्ञेयत्वम् आयाति बाह्यम् स्त्व् इति, राघव ॥६।५०।३१॥

jIva.jJeyatvam AyAti bAhyam vastu_iti, rAghava ||6|50|31||

सत्यम् श्लेषम् उपायाति द् बलो ऽपि हि विन्दति

satyam zleSam upAyAti tat_bala:_api hi vindati |

शुर् वा स्थावलो ऽपि जीवः कस्मान् न वेत्स्यति ॥६।५०।३२॥

pazu:_vA sthAvara:_vA_api jIva: kasmAn_na vetsyati ||6|50|32||

अच्छस्य नयनस्य_अथ. रश्मयो जी.वेष्टिताः

acchasya nayanasya_atha.u razmaya:_jIva.veSTitA: |

क्रोडी.कुर्वन्त्य् अलम् दृश्यम् जीवस् तत्त्वेन विन्दति ॥६।५०।३३॥

kroDI.kurvanti_alam dRzyam jIva:_tattvena vindati ||6|50|33||

एष* एव क्रम: स्पर्श:_सम्बन्ध: प्रत्यय.उद्भवः

eSa* eva krama: sparza:_sambandha: pratyaya.udbhava: |

रसे गन्धे कथितो जी.संस्पर्श-सम्भवः ॥६।५०।३४॥

rase gandhe ca kathita:_jIva.saMsparza.sambhava: ||6|50|34||

ब्दस् त्व् आकाश.निष्ठत्वात् कर्ण.आकाश.तः क्षणात्

zabda:_tu_AkAza.niSThatvAt karNa.AkAza.gata: kSaNAt |

जीव.आकाशम् विशत्य् अन्तर् इत्थम् इन्द्रिय-संविदः ॥६।५०।३५॥

jIva.AkAzam vizati_anta:_ittham indriya.saMvida: ||6|50|35||

राम उवाच

rAma uvAca |

दृश्यते मानसादर्शे यन्त्र-दार्व.उदरेषु तत्

dRzyate mAnasAdarze yantra.dArva.udareSu tat |

प्रतिबिम्बितम् एतन् मे ब्रूहि, ब्रह्मन्, किम् आत्मकम् ॥६।५०।३६॥

pratibimbitam etat_me brUhi, brahman,_kim Atmakam ||6|50|36||

वसिष्ठ उवाच ।

vasiSTha uvAca |

अत्यन्त​.जडयोर् एव जीवयोर् इव तन् मिथ​: ।

atyanta.jaDayo:_eva jIvayo:_iva tat_mitha: |

प्रतिबिम्ब* दृशो भ्रान्तिम् विद्धि वेद्य.विदाम् वर ॥६।५०।३७॥

pratibimba* dRzo bhrAntim viddhi vedya.vidAm vara ||6|50|37||

तावन्.मात्रम् जगत् त्व् एतद् विzवासो मा तव॒अस्त्व् इह ।

tAvat.mAtram jagat_tu_etat_vizvAsa:_mA tava_astu_iha |

अहम् इत्य् आदिस् तरङ्गो वर्तमानम् सदा जलम् ॥६।५०।३८॥

aham iti_Adi:_taraGga:_vartamAnam sadA jalam ||6|50|38||

पर.अम्भोधौ तु _स्त्य् ए देश.काल-क्रिया.आदिकम्

para.ambhodhau tu na_asti_eva deza.kAla.kriyA.Adikam |

तन्मया_एकतया नित्यम् आत्मा सर्वत्र सर्व.गः ॥६।५०।३९॥

tanmayA_ekatayA nityam AtmA sarvatra sarva.ga: ||6|50|39||

नित्यम् असक्त​.मतिर् मुदित​.आत्मा

nityam asakta.mati:_mudita.AtmA

शान्त​.म्Rषा.सुख​.दुःख​.विदन्तः ।

zAnta.mRSA.sukha.du:kha.vidanta: |

तीष्ठ निविष्ट​.मतिः समतायाम्

tISTha niviSTa.mati: samatAyAm

अस्त​.समस्त​.भव​.आमयमायः ॥६।५०।४०॥

asta.samasta.bhava.amayamAya: ||6|50|40||

 

 

 

Om

 

 

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OCTAGON CITY, or, The Traveler

 

RAAMA said—

 

ज्ञातम् ज्ञातव्यम् अखिलम् दृष्टम् द्रष्टव्यम् अक्षतम्

jJAtam jJAtavyam akhilam dRSTam draSTavyam akSatam |

परेण परिपूर्णाः स्मो ब्रह्म.ज्ञा.मृतेन ते ॥६।५०।०१॥

pareNa paripUrNA: sma:_brahma.jJAna.amRtena te ||6|50|01||

.

Everything known or to.be-known,

anything seen or to.be-seen,

I'm overflowing with supreme Nectar:—your Brahma.wisdom!

.

ज्ञातं - The known

ज्ञातव्यम् - to.be-known - knowable/worth-knowing

अखिलं - एन्तिरेल्य्, wहोल्ल्य् - Everything known or knowable,

दृष्टं - perceived द्रष्टव्यम् - to be perceived / …

अक्षतम् - entirely, without omission - anything seen or worth seeing -

स्मः - I am परिपूर्णाः - overflowing परेण - with the supreme

ब्रह्म.ज्ञा-अमृतेन ते - nectar of your Brahma.wisdom -1-

jJAtam jJAtavyam akhilam dRSTam draSTavyam akSatam pareNa paripUrNA: sma:_brahma.jJAna.amRtena te

.

*sv.1 RAMA said: What is to be known is known, what is to be seen is seen, we are all filled with the supreme truth, thanks indeed to the nectarine wisdom of Brahman, imparted by you.

*vlm.1 RAMA said.—Sir, I have known whatever is to be known, and seen all that is to be seen; I am filled with the ambrosial draught of diviue knowledge, which you have kindly imparted to me.

 

पूर्णात् पूर्णम् इदम् पूर्णम् पूर्णात् पूर्णम् प्रभूयते

pUrNAt pUrNam idam pUrNam pUrNAt pUrNam prabhUyate |

पूर्णेन_आपूरितम् पूर्णम् स्थिता पूर्णे पूर्णता ॥६।५०।२॥

pUrNena_ApUritam pUrNam sthitA pUrNe ca pUrNatA ||6|50|2||

.

out of the Full, the Full

:

this Full arises from the Full

:

what is unFull is filled from the Full, and so endures in the Fulness

.

pUrNAt pUrNam– out-of/from the Full [is] the Full -

idam pUrNam - this Full -

pUrNAt - out-of the Full -

pUrNam prabhUyate - as the Full arises and proceeds -

pUrNena –by-means-of the Full—

*jd. cp. Isha.upaniShat

oṁ pūrṇam adaḥ pūrṇam idaṁ
pūrṇāt pūrṇam udacyate
pūrṇasya pūrṇam ādāya
pūrṇam evāvaśiṣyate

ayam iyam idam

etat this-here idam

ada: there

tat That

*vlm.2. I see the world full with the fulness of Brahma, I know the plenitude of god that has produced this plenary creation; it is the fulness of god that fills the universe, and all its amplitude depends on the plenum of the all pervading Deity.

*sv.2 This fullness is filled with fullness. Fullness is born from fullness. Fullness fills fullness. In fullness fullness is ever established.

jd.2 - pUrNAt pUrNam– out-of/from the Full [is] the Full idam pUrNam - this Full -

pUrNAt - out-of the Full pUrNam prabhUyate - as the Full arises and proceeds pUrNena –by-means-of the Full.

 

लीलया_इदम् तु पृच्छामि भूयो.बो.भि.वृद्धये

lIlayA_idam tu pRcchAmi bhUya:.bodha.abhi.vRddhaye |

बालस्य_इव पिता, ब्रह्मन्,_ कोपम् कर्तुम् अर्हसि ॥६।५०।३॥

bAlasya_iva pitA, brahman,_na kopam kartum arhasi ||6|50|3||

.

I have a question,

not just for fun—but for the increase of knowledge too

.

I ask it as a son would ask his father: please don't get angry

!

*lIlayA - (by .lIlA) / for fun idam tu - just this pRcchAmi - I ask bhUyas.bodha.abhivRddhaye - bhUyas becoming/further - bodha realization - abhi-vRddhi increase - for the further growth in Bodha Realization - bAlasya iva - of-a.boy, as-if, - pitA - a father, - brahman - .brAhmaNa, - kopam - the anger - arhasi na kartum - you should not cause -

*vlm.3. It is now with much fondness that I like to propose to you another question, for the improvement of my understanding; and hope you will not be enraged at it, but communicate to me the instruction as a kind father does to his fondling boy.

*sv. However, for the further expansion of awareness, I ask again: pray bear with me.

*lIlayA - (by .lIlA) / for fun idam tu - just this pRcchAmi - I ask bhUyas.bodha.abhivRddhaye - bhUyas becoming/further - bodha realization - abhi-vRddhi increase - for the further growth in Bodha Realization - bAlasya iva - of-a.boy, as-if, - pitA - a father, - brahman - .brAhmaNa, - kopam - the anger - arhasi na kartum - you should not cause -

 

श्रोत्रम् क्षुः स्पर्शनम् रसनम् घ्राणम् एव

zrotram cakSu: sparzanam ca rasanam ghrANam eva ca |

विद्यमानम् अपि ब्रह्मन् दृश्यमानम् अपि स्फुटम् ॥६।५०।४॥

vidyamAnam api brahman dRzyamAnam api sphuTam ||6|50|4||

.

hearing,

and seeing,

and the touch of skin,

the tasting tongue,

the nose

are instruments for knowing clearly something that is seen

.

zrotram cakSu: sparzanam ca rasanam ghrANam eva ca vidyamAnam api, brahman, dRzyamAnam api sphuTam -

.

*vlm.4. We see the organs of sense, as the ears, nose, eyes, mouth and touch, existing alike in all animals: (whether when they are alive or dead).

 

कथम् मृतस्य वै न्तोर् विषयम् स्वम् पश्यति

katham mRtasya vai janto:_viSayam svam na pazyati |

जीवतश् च कथम् सर्वम् विषयम् स्वम् प्रपश्यति ॥६।५०।५॥

jIvata:_ca katham sarvam viSayam svam prapazyati ||6|50|5||

.

how is it that the dead people do not perceive the sense-objects?

&

how is it that the living people see all those sense-objects

?

katham mRtasya vai janto:_viSayam svam na pazyati jIvata:_ca katham sarvam viSayam svam prapazyat

.

*vlm.5. Why is it then that the dead do not perceive the objects of their sense, as well as the living who know the objects in their right manner?

*sv. ... how is it that the dead person does not experience sensations, though while living he experienced their objects through those organs?

 

कथम् घट.आदि-बाह्यत्वम् इन्द्रियाणि जडान्य् अपि

katham ghaTa.Adi.bAhyatvam indriyANi jaDAni_api |

शरीरे ऽनुभवन्त्य् अन्तः पुनर् _अनुभवन्त्य् अपि ॥६।५०।६॥

zarIre_anubhavanti_anta: punar_na_anubhavanti_api ||6|50|6||

.

katham - How do -

ghaTa.Adi.bAhyatvam - externalities like pots &c -

indriyANi jaDAni api - though the organs are inert -

zarIre anubhavanti anta: - come to appear within the body -

punar na anubhavanti api -

*vlm.6. How is it that the dull organs perceive the outward objects, as a pot and other objects ol tense which are imperceptible to the inward heart, notwithstanding its natural sensibility and sensitiveness.

*sv.3-8 However, for the further expansion of awareness, I ask again: pray bear with me. The sense-organs are obviously present in all: yet how is it that the dead person does not experience sensations, though while living he experienced their objects through those organs?

VA - how the sense organs, although inert, perceive inside the body

the things (pot etc), which are outside? And again, why they do not

perceive?

The meaning of the second question is not clear, and I don't catch the

commentary.

*AS: How can the inert organs bring the experiences of external objects like pots etc. into the body?
(And if they do so) why don't these objects are experienced again and again (now that they are internalized)?
The last sentence of the AB commentary says:
If the sense of these objects is brought into the heart, then they would be sensed again and again, since one does not experience their expulsion from the heart.

 

यःशलक.उपमयोर् घ.आदि-इन्द्रिययो: किल

aya:zalaka.upamayo:_ghaTa.Adi-indriyayo: kila |

अश्लिष्टयोर् अन्तर् असौ कथम् तत्र_उदिता मिथः ॥६।५०।७॥

azliSTayo:_anta:_asau katham tatra_uditA mitha: ||6|50|7||

.

aya:zalaka.upamayo: ghaTa.Adi-indriyayo: kila azliSTayo:_anta:_asau katham tatra_uditA mitha:

.

*vlm.7. The relation between outward objects and the organs, is as that of the magnet and iron, which attract one another without their coming in contact together. But how is it that the small cavities of the organs could let into the mind such prodigious objects that surround us on all sides.

*sv.3-8 However, for the further expansion of awareness, I ask again: pray bear with me. The sense-organs are obviously present in all: yet how is it that the dead person does not experience sensations, though while living he experienced their objects through those organs?

*VA. if pot etc and senses interact like iron bars, i.e. attracting each other,

then unsticking inside, how? Awareness does not arise

*AS: There are several issues in this verse. 
First, there is a meter break in the third pAda (the fifth syllable is not short as needed).
The objects (pots etc.) and the sense organs are like two iron rods (in different places) and they are not joined. So, how can these external objects come in and get together with the sense organs as you described?
The commentary brings in many extra arguments which I don't see in the verse. For instance it raises the issue of how can the huge external objects enter the small sized organs. VLM commentary suggests that the iron rods might be connected with magnetic attraction. AB commentary also theorizes about what kind of connection can be present.
 

जानन् अपि यद् एतान् वै विशेषाञ्*छ​​तधा पुनः

jAnan*_api_yat_etAn vai vizeSAT*zatadhA puna: |

पृच्छामि द् अशेषेण कथयस्व_अनुकम्पया ॥६।५०।८॥

pRcchAmi tat_azeSeNa kathayasva_anukampayA ||6|50|8||

.

jAnan*_api yat_etAn vai - since you know how this really is vizeSAn zatadhA - its qualities a thousandfold puna: - again pRcchAmi - I ask tad azeSeNa – that, leaving nothing out,  kathayasva - tell

anukampayA – thru your compassion/pity

.

*vlm.8. If you well know these secrets of nature, then please to communicate them to me in a hundred ways, in order to satisfy my curiosity regarding them.

*sv.3-8 However, for the further expansion of awareness, I ask again: pray bear with me. The sense-organs are obviously present in all: yet how is it that the dead person does not experience sensations, though while living he experienced their objects through those organs?

* jAnan*_api yat_etAn vai - since you know how this really is vizeSAn zatadhA - its qualities a thousandfold puna: - again pRcchAmi - I ask tad azeSeNa – that, leaving nothing out,  kathayasva - tell anukampayA – thru your compassion/pity

 

VASISHTHA said—

 

इन्द्रिय.द्य् अपि चित्त.आदि घट.द्य् अपि किम्चन

indriya.Adi_api citta.Adi ghaTa.Adi_api na kimcana |

पृथक् सम्भवति_इह_ङ्गः निर्मलाच् चेतनाद् ऋते ॥६।५०।९॥

pRthak sambhavati_iha_aGga: nirmalAt_cetanAt_Rte ||6|50|9||

.

indriya.Adi api – tho the organs of sense and action citta.Adithe Chitta Affection and its Affects ghaTAdy api such as a pot, &c - na kiMcana are not whatsoever pRthak.sambhavati iha aGga: - separately coming.to.be here in.the.world a body nirmalAt cetanAt_Rte - except.for immaculate cetana.Affectivity.

*sv.9 VASISTHA continued: Apart from the pure consciousness there are neither the senses, nor the mind, nor even their objects.

*vlm.9. Vasishtha answered--Now Ráma, I tell you in short, that neither the organs nor the heart and mind, nor the pots and pictures, are the things in reality; because it is impossible for any thing to exist apart and independent of the pure and intelligent spirit of god.

* indriya.Adi api – tho the organs of sense and action citta.Adithe Chitta Affection and its Affects ghaTAdy api such as a pot, &c - na kiMcana are not whatsoever pRthak.sambhavati iha aGga: - separately coming.to.be here in.the.world a body nirmalAt cetanAt_Rte - except.for immaculate cetana.Affectivity.

 

गगनाद् अपि या_अच्छा चित्तया रूपम् स्वम् आत्मना

gaganAt_api yA_acchA cittayA rUpam svam AtmanA |

चित्त्वात् पुर्यष्टकत्वेन भाव.वृत्त्या_एव भावितम् ॥६।५०।१०॥

cittvAt puryaSTakatvena bhAva.vRttyA_eva bhAvitam ||6|50|10||

.

gaganAt api yA acchA - what is clearer even than the sky

cittayA rUpam svam AtmanA cittvAt puryaSTakatvena bhAva.vRttyA eva bhAvitam

.

*vlm.10. The Divine Intellect which is purer than air, fakes the form of the mind by itself; which then assumes its elemental form of ihe organic body, and exhibits all things agreeably to the ideas which are engraven in the mind.

*sv.10-18 It is that consciousness alone which appears as the objects in nature and as the senses in the person. When that consciousness has apparently become the subtle body (puryastaka), it reflects the external objects.

 

द् ए प्रकृतिताम् गतम् जगद्.अवस्थितेः

tat_eva ca prakRtitAm gatam jagat.avasthite: |

तस्या* अवयवाज् जातिम् इन्द्रिय.आदि घट.आदि ॥६।५०।११॥

tasyA* avayavAt_jAtim indriya.Adi ghaTa.Adi ca ||6|50|11||

.

tat_eva ca prakRtitAm gatam jagat.avasthite: tasyA:_avayavAt_jAtim indriya.Adi ghaTa.Adi ca

.

jd.11 -

tat_eva ca prakRtitAm gatam jagat.avasthite:

tasyA avayavAt_jAtim indriya.Adi ghaTa.Adi ca - .

*sv.10-18 It is that consciousness alone which appears as the objects in nature and as the senses in the person. When that consciousness has apparently become the subtle body (puryastaka), it reflects the external objects.

*vlm.11. The same elements being after wards stretched out into matter or maya and nature or prakriti, exhibit the whole universe as its ensemble, and the organs and their objects as its parts. (This passage rests on the authority of the sruti which says----||Sanskrit: máyántu prakritim vidyánamáyinantu aheshvaram / ashábayavabhutestu váptamsarvva midamjagat||). [N.B. I take the view that YV does not

"rely on authority"—it is authority. jd ].

jd.11 - tat_eva ca prakRtitAm gatam jagat.avasthite: tasyA avayavAt_jAtim indriya.Adi ghaTa.Adi ca - .

 

पुर्यष्टकत्वम् आयातम् च् चित्तम् स्व.स्वभावतः

puryaSTakatvam AyAtam yat_cittam sva.svabhAvata: |

स्व* एव_अवयवस् तस्मिन् घट.आदि प्रतिबिम्बति ॥६।५०।१२॥

sva* eva_avayava:_tasmin ghaTa.Adi pratibimbati ||6|50|12||

.

puryaSTakatvam AyAtam – to Octagon.City having come

yat cittam sva.svabhAvata: - what is consciously affected as your own nature

sva eva avayavas tasmin – even your own body in That

ghaTAdi pratibimbati – projects like the example of a pot

.

*sv.10-18 It is that consciousness alone which appears as the objects in nature and as the senses in the person. When that consciousness has apparently become the subtle body (puryastaka), it reflects the external objects.

*vlm.12 The mind which takes the elemental form of its own nature, reflects itself in all the parts of nature in the forms of pots and all the rest of things. (It is repeatedly said that the mind is the maker of all things by reminiscence of the past).

jd.12 - puryaSTakatvam AyAtam yat cittam sva.svabhAvata: sva eva avayavas tasmin ghaTAdi pratibimbati - .

 

RAAMA asked—

 

जगत्.सहस्र.निर्माणो महिम्नो दर्पनस्य

jagat-sahasra.nirmANa:_mahimna:_darpanasya ca |

पुर्यष्टकस्य भगवन् रूपम् कथय कीदृशम् ॥६।५०।१३॥

puryaSTakasya bhagavan rUpam kathaya kIdRzam ||6|50|13||

.

tell me of this great construction of a thousand worlds,

and of its mirror:

the form of Octagon City, Lord, tell me something about that

.

jagat-sahasra.nirmANa: mahimna:_darpanasya ca puryaSTakasya bhagavan rUpam kathaya kIdRzam -

.

*vlm.13. Ráma rejoined--Tell me sir, what is the form of that elementary body, which reflects itself in a thousand shapes on the face of the puryastaka or elemental world, as it were on the surface of a mirror.

*sv.10-18 It is that consciousness alone which appears as the objects in nature and as the senses in the person. When that consciousness has apparently become the subtle body (puryastaka), it reflects the external objects.

#R.   #pR   #puri - into-the-city #puryaSTaka, eight gates into Octagon City; another name for #AtivAhika the Traveller, the Subtle Body. ••– Ramana, Talk 629. D.: Enquiry into the Self seems to take one into the subtle body (#AtivAhika zarIra or #puryaSTaka or #jIvAtma). Am I right? M.: They are different names for the same state, but they are used according to the different points of view. After some time puryaSTaka (the eight fold subtle body) will disappear and there will be the #eka (one) only. #vRtti-jJAna alone can destroy #a.jJAna (ignorance). Absolute jJAna is not inimical to a.jJAna. There are two kinds of vRitti-s (modes of mind). (1) #viSaya.vRtti (objective) and (2) #Atma.vRtti (subjective). The first must give place to the second. That is the aim of #abhyAsa (practice), which takes one first to the puryaSTaka and then to the One Self. #puryaSTa, #puryaSTaka puri-aSTa.ka -n. the eight constituent parts of the body,mn.1.56. •-• See puryaSTaka analysis in y6050.014 ff - see Persp. p.60 —; 'the town with eight gates', "the subtle body .. (five tanmAtras, ahamkAra, buddhi, and manas)."– Dasgupta - y3005012 - <antaHkaraNa.trayam tanmAtra.paJcakam iti-svarUpam puryaSTakaM> MoT_3,5.12 - the manifesting Kundalini, <ahamkAra.AtmatAm yAtA sA eSA puryaSTakA_abhidhA> y6081.004 -

 

VASISHTHA said—

 

अनाद्यन्तम् जगद्.बीजम् द्॒ब्रह्म_अस्ति निरामयम्

anAdyantam jagat.bIjam yat_brahma_asti nirAmayam |

भा.रूपम् शुद्ध-चिन्मात्रम् कलाकलन.र्जितम् ॥६।५०।१४॥

bhA.rUpam zuddha.cinmAtram kalAkalana.varjitam ||6|50|14||

.

anAdyantam - beginning-end-less – boundless jagat.bIjam yad brahma asti - is the world-seed which is .brahman nirAmayam - immeasurable/taintless

bhArUpam - light-form zuddha.cinmAtram – pure Consciousness meted.out

kalA-kalana.varjitam - without being measured in parts

.

*vlm.14. Vasishtha replied—

This elementary body which is the seed of the world, is the undecaying Brahma,

who is without beginning and end, and of the form of pure light and intellect

and devoid of parts and attributes.

* anAdyantam - beginning-end-less – boundless jagat.bIjam yad brahma asti - is the world-seed which is .brahman nirAmayam - immeasurable/taintless bhArUpam - light-form zuddha.cinmAtram – pure Consciousness meted.out kalA-kalana.varjitam - without being measured in parts.

 

कलना.उन्मुखताम् यातम् न्तर्.जी* इति स्मृतः

kalanA.unmukhatAm yAtam anta:_jIva* iti smRta: |

* जीवः खलु देहे ऽस्मिन् चिनोति स्पन्दने स्फुटम् ॥६।५०।१५॥

sa* jIva: khalu dehe_asmin cinoti spandane sphuTam ||6|50|15||

.

kalanA.unmukhatAm yAtam

antar jIva iti smRta: - within the jIva so remembered

sa jIva: khalu dehe asmin – the jIva indeed in this body

cinoti spandane sphuTam

.

*vlm.15. The same being disposed to its desires, becomes the living soul; and this being desirous of collecting all its desires and the parts of the body together, becomes the palpitating heart in the midst of it. (The word heart hrid is derived from its harana or receiving the blood and all bodily sensations into it; it, is called the chitta also, from its chinoti or collecting and distributing these in itself and to all parts of the body).

.jd. there's no mention of hRt here at.all!

#kalanA

#unmukha

 

अहम्.भावाद् अहम्कारो मननान् म* उच्यते

aham.bhAvAt_ahamkAra:_mananAn_mana* ucyate |

बोध.निश्चयतो बुद्धिर् इन्द्र.दृष्टेस् तथा_इन्द्रियम् ॥६।५०।१६॥

bodha.nizcayata:_buddhi:_indra.dRSTe:_tathA_indriyam ||6|50|16||

.

ahaMbhAvAt_ahamkAra: - From the "I"-feeling, the "I"-dentity.

mananAn manas ucyate - From mentation, Mind is sait_to be_

bodha.nizcaya=tas buddhi: - from conviction of its realization, the Intellect.

indra.dRSTe:_tathA indriyam - Then, from delusive vision, sensation. - cf. .indrajAla, Indra's Web of worlds

.

*vlm.16. It becomes the ego from its thought of its egoism, and is called the mind from its minding-manana of many things in itself; it takes the name of buddhi or understanding from its bodha or understanding and ascertainment of things, and that of sense also from its sensation of external objects.

jd.16 - ahaMbhAvAt_ahamkAra: - From the "I"-feeling, the "I"-dentity. mananAn manas ucyate - From mentation, Mind is sait_to be_= bodha.nizcaya=tas buddhi: - from conviction of its realization, the Intellect. indra.dRSTe:_tathA indriyam - Then, from delusive vision, sensation. - cf. .indrajAla, Indra's Web of worlds.

 

देह.भावनया देहो घ.भावनया टः

deha.bhAvanayA deha:_ghaTa.bhAvanayA ghaTa: |

एष* एव स्वभाव.आत्मा जनै: पुर्यष्टकम् स्मृतः ॥६।५०।१७॥

eSa* eva svabhAva.AtmA janai: puryaSTakam smRta: ||6|50|17||

.

deha.bhAvanayA deha: - thru imagining a body there's a body

ghaTa.bhAvanayA ghaTa: - thru imagining a pot there's a pot +

eSa eva svabhAvAtmA - this special nature of the self

janai: puryaSTakam smRta: - is known by people as the Traveler

.

*vlm.17. It thinks of taking a body and becomes the very body, as a potter having the idea of a pot forms it in the same manner. Such being the nature of the soul of being and doing all what it likes, it is thence styled the puryashtaka or manifest in its said eight different forms.

.vwv.497. y7188.007; y6050.017. It is considered as the eight-fold city on account of the collection of matured thoughts. [The five subtle_a'elements'' corresponding to the sense-perceptions of sound, touch, form, taste and smell together with the mind, intellect and the ego constitute this subtle body designated as the eight-fold city]. It becomes the body by thinking of the body and the pot (or an object) by thinking of that object.

 

ज्ञत्व.र्तृत्व-भोक्तृत्व-साक्षित्व.dy.भिपातिनी

jJatva.kartRtva.bhoktRtva.sAkSitva.Adi.abhipAtinI |

या संवज् जी* इति_उक्ता द्*धि पुर्यष्टकम् विदुः ॥६।५०।१८॥

yA saMvat_jIva* iti_uktA tat_*hi puryaSTakam vidu: ||6|50|18||

.

jJatva.kartRtva.bhoktRtva.sAkSitva.Ady-abhipAtinI

x knowing-doing-enjoying-witnessing.&c-abhipAtinI

yA saMvat_jIva iti_uktA

tad hi puryaSTakam vidu: - that indeed they know as the Traveler.

*vlm.18. The Intellect is also called the puryashtaka or octuple soul, from its presiding .over the eight fold functions of a person; as those of perception, action and passion and inspection or witnessing of all things and the like; as also from its inward consciousness and the power of vitality.

#abhipAtin -adj. hastening near ; running to the help of (in comp.) MBh. iii , 284.

#saMvat ‑f. side, stretch, streak.

 

काले काले तो जीवस् त्व् अन्योन्यो भवति स्वतः

kAle kAle tata:_jIva:_tu_anyonya:_bhavati svata: |

भावित.आकारयानन्त.वासना.णिक.उदयम् ॥६।५०।१९॥

bhAvita.AkArayAnanta.vAsanA-kaNika.udayam ||6|50|19||

.

kAle kAle tato jIva:_tu – but from time to time thus the Living.jIva

anyonya: bhavati svata: - mutual becomes individual

bhAvita.AkArayA

ananta.vAsanA-kaNika.udayam – endless vAsanA.Habits arisen

.

*vlm.19. The living soul takes upon it different forms at different times, according as it is employed in any one of these octuple functions; and also as it is actuated by the various desires, that rise in it by turns.

*sv.19-21 The eternal and infinite consciousness is indeed free of all modifications; but when there arises the notion of 'I am' in it, that notion is known as the jiva. It is that jiva that lives and moves in this body. When the notion of 'I' arises (ahambhavana), it is known as egosense (ahamkara). When there are thoughts (manana), it is known as mind (manas). When there is awareness (bodha), it is intelligence (buddhi). When seen (drs) by the individual soul (indra) it is known as the sense (indriya). When the notion of body prevails it appears to be body; when the notion of object prevails it appears to be the diverse objects. However, through the persistence of these notions, the subtle personality condenses into material substantiality. The same consciousness thereafter thinks 'I am the body', 'I am the tree', etc.

 

पुर्यष्टक-स्व.भावेन कालेन_आकारम् ऋच्छति

puryaSTaka.sva.bhAvena kAlena_AkAram Rcchati |

यथा_अवासन.तः सेकात्_बीजम् पल्लवताम् इव ॥६।५०।२०॥

yathA_avAsana.ta: sekAt_bIjam pallavatAm iva ||6|50|20||

.

puryaSTaka.svabhAvena kAlena – the Traveler by its nature in time

AkAram Rcchati   

yathA_avAsanata: sekAt

bIjam pallavatAm iva – to the state of a shoot like a seed.

*vlm.20. The octuple nature of the soul causes it to put forth itself, in the same form, as it is led to by its varying desire at any time; in the same manner as a seed shoots forth in its leaves, according to the quantity of water with which it is watered.

#R - *Rcchati

#vas -> #avasAnam - resting-place, rest, end, death. +

#vas -> #avasAna > #AvasAna. - dwelling on the boundaries of a village &c. +

 

आकारो अहम् शरीर.आदि स्थावर.आदि चर.आदि

AkAra:_aham zarIra.Adi sthAvara.Adi cara.Adi ca |

न॒अहम् आश् चिद्.आत्मा॒इति मिथ्या ज्ञानेन चेतति ॥६।५०।२१॥

na_aham Adya:_cit.AtmA_iti mithyA jJAnena cetati ||6|50|21||

.

AkAra:_aham zarIra.Adi sthAvara.Adi cara.Adi ca na_aham Adya:_cit.AtmA_iti

mithyA jJAnena cetati -

.

"I'm the embodiment, gross & subtle, still & moving

:

I'm not the primal Conscious Self"

with such false knowledge it conceives

.

*vlm.21. The soul forgets its intellectual nature, and thinks it is a mortal and material being, embodied in the form of a living creature or some inanimate being, and ever remains insensible of itself under the influence of its erroneous belief.

 

भ्रमत्य् एव जगतो जीवो वासनावलितश् चिरम् ।

bhramati_eva jagat.jIva:_vAsanAvalita:_ciram |

ऊर्ध्व.:.गमनै:_अब्धौ काष्ठम् वीचि-हतम् यथा ॥६।५०।२२॥

Urdhva.adha:.gamanai:_abdhau kASTham vIci-hatam yathA ||6|50|22||

.

bhramati_eva jagaj-jIva: - the jIva so wandering the world

vAsanAvalita:_ciram - long drawn by its vAsanA +

Urdhva.adho-gamanai: - with going up & down

abdhau - as in the sea

kASTham vIci-hatam yathA - as stick of wood is beaten by waves

.

*vlm.22. Thus the living soul wanders about in the world, as it is dragged to and fro by the halter of desire tied about its neck; now it soars high and then it plunges below like a plank, rising up and sinking below the waves and currents of the sea.

*sv.22-24 Thus self-deluded it rises and falls, until it attains a pure birth and is spiritually awakened. Then by being devoted to the truth, it attains self-knowledge.

 

क:चिद् विशुद्ध.जातित्वाद्.भव.बन्धाद् अनन्तरम् ।

ka:cit_vizuddha.jAtitvAt_bhava.bandhAt_anantaram |

बुद्ध्वा॒आत्मानम् सम्.अभ्येति पदम् आद्य्.अन्त.वर्जितम् ॥६।५०।२३॥

buddhvA_AtmAnam sam.abhyeti padam Adi.anta.varjitam ||6|50|23||

.

ka:cit vizuddha.jAtitvAt bhava.bandhAt anantaram buddhvA

AtmAnam samabhyeti padam – approaches a state of selves =

Ady.anta.varjitam - without beginning or end

.

*vlm.23. There is some one, who after being released from his imprisonment in this world, comes to know the supreme soul, and attains to that state which has neither its beginning nor end.

*sv.22-24 Thus self-deluded it rises and falls, until it attains a pure birth and is spiritually awakened. Then by being devoted to the truth, it attains self-knowledge.

 

क:चित्॒कालेन बहुना भुक्त-योनि-बण.अतुरः ।

ka:cit_kAlena bahunA bhukta.yoni.baNa.atura: |

आत्म.ज्ञा.शाद् एति परमम् पदम् आत्मनः ॥६।५०।२४॥

Atma.jJAna.vazAt_eti paramam padam Atmana: ||6|50|24||

.

ka:cit_kAlena bahunA – whatever with much time

bhukta.yoni.baNa.atura:

Atma.jJAna.vazAt – thru the power of self.Wisdom

eti paramam padam Atmana: - goes to the highest state of self.

*vlm.24. There are others also, who being weary and worried by their transmigrations in multitudinous births, come after the lapse of a long period to their knowledge of the soul, and obtain thereby their state of final bliss at last.

*sv.22-24 Thus self-deluded it rises and falls, until it attains a pure birth and is spiritually awakened. Then by being devoted to the truth, it attains self-knowledge.

 

एवम्.रूपश् च​ सुमते जी यो यातः शरीरताम्

evam.rUpa:_ca sumate jIva:_yAta: zarIratAm |

नेत्र.आदिना घट.dy.न्तो यथा वेत्ति यथा शृणु ॥६।५०।२५॥

netra.AdinA ghaTa.Adi.anta:_yathA vetti yathA zRNu ||6|50|25||

.

evam.rUpa:_ca sumate jIva:_yAta: zarIratAm netra.AdinA ghaTa.Adi.anta: yathA vetti yathA zRNu

.

and in just such-a.form, dear boy,

the Living.jIva comes to an embodiment

.

the senses

—Vision and.the.rest—

are inside

the Urn, the body.Pot

.

&

so he comes to see and know

.

hear how

.

*vlm.25. It is in this manner, O intelligent Ráma, that the living soul passes through many bodily forms, and you shall hear now how it comes to perceive the outward objects of the pots &c. by means of the external organs of perception—the vision and others.

*sv.25-28 I shall now tell you how it perceives the objects. I said that on account of the notion of 'I am', consciousness abides as jiva in the body. When its senses descend upon similar bodies outside itself, there is contact between the two and there is desire to know (to become one with) them.

 

चित्त्वस्य कलन.न्तस्य सम्प्रयातस्य जीवताम्

cittvasya kalana.antasya samprayAtasya jIvatAm |

मनःषष्ठ.इन्द्रिय-ग्रामो देहो ऽयम् अवतिष्ठते ॥६।५०।२६॥

mana:SaSTha.indriya.grAma:_deha:_ayam avatiSThate ||6|50|26||

.

cittvasya kalana.antasya samprayAtasya jIvatAm mana:SaSTha.indriya.grAma: deha:_ayam avatiSThate

.

*vlm.26. After the intellect has taken the form of the living soul, and the same has received its vitality; the action of the heart sends its feelings to the mind, which forms the sixth organ of the body.

*sv.25-28 I shall now tell you how it perceives the objects. I said that on account of the notion of 'I am', consciousness abides as jiva in the body. When its senses descend upon similar bodies outside itself, there is contact between the two and there is desire to know (to become one with) them.

 

यदा_अन्य: सर्व.देहेभ्य: खे पतत्य् अक्ष.रूपिणा

yadA_anya: sarva.dehebhya: khe patati_akSa.rUpiNA |

तदा ज् जीव.संस्पर्शाज् जी.आत्मा.एकत्वम् ऋच्छति ॥६।५०।२७॥

tadA tat_jIva.saMsparzAt_jIva.AtmA.ekatvam Rcchati ||6|50|27||

.

yadA_anya: - when another sarva.dehebhya: - among all the bodies khe patati - in kha.Sky flying or falling akSa.rUpiNA - because.of its sensory formation + tadA tat - then that jIva.saMsparzAt - from contact with the Living.jIva jIvAtmA=ekatvam - oneness with the living self Rcchati – meets/excites.

*vlm.27. As the living soul passes into the air, through the organs of the body it comes in contact with the external objects of the senses; and then joining with the intellect it perceives the external sensations within itself. (The gloss says-The organs of sense like canals of water, carry the sensations to the seat of the mind).

*sv.25-28 I shall now tell you how it perceives the objects. I said that on account of the notion of 'I am', consciousness abides as jiva in the body. When its senses descend upon similar bodies outside itself, there is contact between the two and there is desire to know (to become one with) them.

#saMsparza

#Rcchati

* yadA_anya: - when another sarva.dehebhya: - among all the bodies khe patati - in kha.Sky flying or falling akSa.rUpiNA - because.of its sensory formation + tadA tat - then that jIva.saMsparzAt - from contact with the Living.jIva jIvAtmA=ekatvam - oneness with the living self Rcchati – meets/excites.

 

बाह्य.र्थ-वेदने नित्यम् सम्बन्ध:_अक्षस्य कारक:

bAhya.artha.vedane nityam sambandha:_akSasya kAraka: |

बाह्य.अर्थ-वेदने नित्यम् सम्बन्धो ऽक्षस्य कारक: । ॥६।५०।२८॥

sam.anvitasya cittena na muktasya kadAcana ||6|50|28||

.

bAhya.artha.vedane – i the knowledge of external things

nityam - always

sambandha:_akSasya kAraka: - the connection of the eye is the agency

samanvitasya - fully possessed/endowed

cittena - bei affective mind

na muktasya kadAcana – not for the free whenever

.

*vlm.28. It is the union of the living soul with the outward objects, that causes and carries the sensations to the mind, but the soul being defunct and the mind being dormant, there is no more any perception of the externals.

*sv.25-28 I shall now tell you how it perceives the objects. I said that on account of the notion of 'I am', consciousness abides as jiva in the body. When its senses descend upon similar bodies outside itself, there is contact between the two and there is desire to know (to become one with) them.

*VA. in the perception of external object, there is contact of

senses (with object), which happens by the consciousness of limited

jiva, but never by the liberated or dead jiva

*AS: For perception of external objects, contact with the outlet of the organs (like the eye) is instrumental; (however) it only works when mind is engaged and not when it is freed (from the activity of the sense organs). • AB commentary does bring in "liberated or dead concept". I, however, would simply treat it as engagement or disengagement of the mind. Thus, when one is not paying attention, one does not see what the eye would normally have seen!
#samanvita

 

द्.यद् अच्छतरम् तस्मिन् भःस्थम् प्रतिबिम्बति

yat.yat_acchataram tasmin nabha:stham pratibimbati |

जीवेन भवति श्लिष्टः_हिर् जीवो ऽप्य् अजीवति ॥६।५०।२९॥

jIvena bhavati zliSTa:_bahi:_jIva:_api_ajIvati ||6|50|29||

.

yad.yat_acchataram – whatever is clearer tasmin - there nabha:stham pratibimbati – sky.set outreflecting jIvena - by the Living.jIva bhavati zliSTa: bahir - becomes attached outside jIva:_api_ajIvati – tho the jIva does not live

.

*vlm.29. Whatever outward objeet which is set in the open air, casts its reflexion on the subtile senses of living beings, the same comes intact with the living soul which feels the sensation; but the soul being departed, the dead body has neither its life nor feeling of aught in existence.

*sv.29-35 When there is this contact the object is reflected within oneself and the jiva perceives this reflection, though it believes that the reflection is outside! The jiva knows only this reflection, which means it knows itself. This contact is the cause of the perception of external objects; hence it is possible only in the case of the ignorant one whose mind is deluded and not in the case of the liberated sage.

*VA. whatever very pure staying in space (form) is reflected in the

consciousness,

it division (of itself) by jiva, which is inside this jiva, but seem

as non-jiva.

*AS: The external objects (nabhaHstham) reflect in whatever is clear (either the mind or active senses); (then) it joins with (the inner ) jiva. External jIva is not really alive (so one does not think the sensation as external).

 

https://upload.wikimedia.org/wikipedia/commons/thumb/b/b6/Navaratna-setting-system.jpg/200px-Navaratna-setting-system.jpg

 

https://en.wikipedia.org/wiki/Navaratna

 

निघृष्ट.व.रत्न.आभे यदा नयन-तारके

nighRSTa.nava.ratna.Abhe yadA nayana.tArake |

तदा योर् बाह्य.तः पदार्थ: प्रतिबिम्बति ॥६।५०।३०॥

tadA tayo:_bAhya.gata: padArtha: pratibimbati ||6|50|30||

.

nighRSTa.navaratna.Abhe - like the appearance of a polished precious stone

yadA - when

nayana.tArake – seen by the eyes

tadA tayo: - then from the two

bAhya.gata: padArtha: pratibimbati - projects an external thing.

*vlm.30. When the form of the outward object, comes in contact with the gemming eye sight of a person; it casts its picture on the same, which is instantly conveyed to the inward soul.

*sv.29-35 When there is this contact the object is reflected within oneself and the jiva perceives this reflection, though it believes that the reflection is outside! The jiva knows only this reflection, which means it knows itself. This contact is the cause of the perception of external objects; hence it is possible only in the case of the ignorant one whose mind is deluded and not in the case of the liberated sage.

.VA/AS - as in a polished gem objects are reflected, eyes reflects objects outside.

#ghRS -> #nighRS -> #nighRSTa. - rubbed, ground, worn away, subdued +

 

जीवेन भवति श्लिष्टः प्रतिबिम्बतया तः

jIvena bhavati zliSTa: pratibimbatayA tata: |

जीव.ज्ञेयत्वम् आयाति बाह्यम् स्त्व् इति, राघव ॥६।५०।३१॥

jIva.jJeyatvam AyAti bAhyam vastu_iti, rAghava ||6|50|31||

.

jIvena bhavati zliSTa: pratibimbatayA tata:   jIva.jJeyatvam AyAti bAhyam vastu_iti rAghava

.

*vlm.31. The image that is cast on the retina of the eye, is reflected thence to the clearer mirror oE the soul, which perceives it by contact with the same; and it is thus that outer things come to the knowledge of the living soul.

*sv.29-35 When there is this contact the object is reflected within oneself and the jiva perceives this reflection, though it believes that the reflection is outside! The jiva knows only this reflection, which means it knows itself. This contact is the cause of the perception of external objects; hence it is possible only in the case of the ignorant one whose mind is deluded and not in the case of the liberated sage.

 

सत्यम् श्लेषम् उपायाति द् बलो ऽपि हि विन्दति

satyam zleSam upAyAti tat_bala:_api hi vindati |

शुर् वा स्थावलो ऽपि जीवः कस्मान् न वेत्स्यति ॥६।५०।३२॥

pazu:_vA sthAvara:_vA_api jIva: kasmAn_na vetsyati ||6|50|32||

.

satyam zleSam upAyAti tad bala: api hi vindati pazur vA sthAvaro vA api jIva: kasmAnna vetsyati

.

*vlm.32. Even babes can know whatever comes in taction with them, and so do brutes and vegetables have the power of feeling the objects of their touch; how then it is possible for the senseous soul to be ignorant of its tangible objects.

*sv.29-35 When there is this contact the object is reflected within oneself and the jiva perceives this reflection, though it believes that the reflection is outside! The jiva knows only this reflection, which means it knows itself. This contact is the cause of the perception of external objects; hence it is possible only in the case of the ignorant one whose mind is deluded and not in the case of the liberated sage.

jd.32 - satyam zleSam upAyAti tad bala: api hi vindati pazurvA sthAvaro vApi jIva: kasmAnna vetsyati - .

 

अच्छस्य नयनस्य_अथ. रश्मयो जी.वेष्टिताः

acchasya nayanasya_atha.u razmaya:_jIva.veSTitA: |

क्रोडी.कुर्वन्त्य् अलम् दृश्यम् जीवस् तत्त्वेन विन्दति ॥६।५०।३३॥

kroDI.kurvanti_alam dRzyam jIva:_tattvena vindati ||6|50|33||

.

acchasya nayanasya - of clear vision/sight atha.u - very next razmaya: - the rays are jIva.veSTitA: - covering/veiling the Living.jIva

kroDI.kurvanti alam dRzyam jIva: tattvena vindati

.

*vlm.33. The clear rays of the eyesight which surround the soul, present to it the pictures of visible objects which they bear in their bosom, and whereby the soul comes to know him.

*sv.29-35 When there is this contact the object is reflected within oneself and the jiva perceives this reflection, though it believes that the reflection is outside! The jiva knows only this reflection, which means it knows itself. This contact is the cause of the perception of external objects; hence it is possible only in the case of the ignorant one whose mind is deluded and not in the case of the liberated sage.

*VA. now rays of pure eyes surround jiva, and jiva knows as truth visible (outside) objects

*AS: The rays are jIvaveSTitAH - i.e. enveloped by the jiva, not the other way round. 
Thus, the jiva goes out (riding on the rays) and perceives the external objects.

 

एष* एव क्रम: स्पर्श:_सम्बन्ध: प्रत्यय.उद्भवः

eSa* eva krama: sparza:_sambandha: pratyaya.udbhava: |

रसे गन्धे कथितो जी.संस्पर्श-सम्भवः ॥६।५०।३४॥

rase gandhe ca kathita:_jIva.saMsparza.sambhava: ||6|50|34||

.

eSa_eva krama: sparza:_sambandha: pratyaya.udbhava: rase gandhe ca kathita: jIva.saMsparza.sambhava:

.

*vlm.34. There is the same relation of sensuous contact, between the perceptive soul and the perceptible objects of the other senses also; the taste, smell, sound, the touch of things, are all the effects of their contact with the soul.

*sv.29-35 When there is this contact the object is reflected within oneself and the jiva perceives this reflection, though it believes that the reflection is outside! The jiva knows only this reflection, which means it knows itself. This contact is the cause of the perception of external objects; hence it is possible only in the case of the ignorant one whose mind is deluded and not in the case of the liberated sage.

 

ब्दस् त्व् आकाश.निष्ठत्वात् कर्ण.आकाश.तः क्षणात्

zabda:_tu_AkAza.niSThatvAt karNa.AkAza.gata: kSaNAt |

जीव.आकाशम् विशत्य् अन्तर् इत्थम् इन्द्रिय-संविदः ॥६।५०।३५॥

jIva.AkAzam vizati_anta:_ittham indriya.saMvida: ||6|50|35||

.

zabda: tu_AkAza.niSThatvAt karNa.AkAza.gata: kSaNAt   jIvAkAzam vizaty antar

ittham indriya.saMvida:

.

*vlm.35. The sound remaining in its receptacle of the air, passes in a moment in the cavity of the ear; and thence entering into the hollow space of the soul, gives it the sensation of its nature.

*sv.29-35 When there is this contact the object is reflected within oneself and the jiva perceives this reflection, though it believes that the reflection is outside! The jiva knows only this reflection, which means it knows itself. This contact is the cause of the perception of external objects; hence it is possible only in the case of the ignorant one whose mind is deluded and not in the case of the liberated sage.

 

RAAMA asked—

 

दृश्यते मानसादर्शे यन्त्र-दार्व.उदरेषु तत्

dRzyate mAnasAdarze yantra.dArva.udareSu tat |

प्रतिबिम्बितम् एतन् मे ब्रूहि, ब्रह्मन्, किम् आत्मकम् ॥६।५०।३६॥

pratibimbitam etat_me brUhi, brahman,_kim Atmakam ||6|50|36||

.

dRzyate mAnasA_Adarze yantra.dArv-audareSu tat pratibimbitam etan me brUhi brahman kim Atmakam

.

*vlm.36. Ráma said; I see that the reflexions of things are cast in the mirror of mind, like the images of things carved on wooden tablets and slabs of stone; but tell me sir, how the reflexion of the image of God is cast on the mirror of the mind.

*vlm.36-40 Of course, since the jiva (which is but a 'notion') and all the rest of it are inert and insentient, the reflection thus seen and experienced is in fact an optical illusion or intellectual perversion. The self is all-in-all all the time.

jd.36 - dRzyate mAnasA_Adarze yantra.dArv-audareSu tat pratibimbitam etan me brUhi brahman kim Atmakam - .

 

VASISHTHA said—

 

अत्यन्त​.जडयोर् एव जीवयोर् इव तन् मिथ​: ।

atyanta.jaDayo:_eva jIvayo:_iva tat_mitha: |

प्रतिबिम्ब* दृशो भ्रान्तिम् विद्धि वेद्य.विदाम् वर ॥६।५०।३७॥

pratibimba* dRzo bhrAntim viddhi vedya.vidAm vara ||6|50|37||

.

atyanta.jaDayo:_eva jIvayo:_iva tan_mitha:   pratibimba dRza: bhrAntim viddhi vedya.vidAm vara

.

*vlm.37. Vasishtha replied:-know, O best of gnostics that know the knowable, that the gross images of the universal and particular souls, which are reflected in the mirror of the mind, are as false as the images of God and deities which are carved in

stones and wood.

*vlm.36-40 Of course, since the jiva (which is but a 'notion') and all the rest of it are inert and insentient, the reflection thus seen and experienced is in fact an optical illusion or intellectual perversion. The self is all-in-all all the time.

 

तावन्.मात्रम् जगत् त्व् एतद् विzवासो मा तव॒अस्त्व् इह ।

tAvat.mAtram jagat_tu_etat_vizvAsa:_mA tava_astu_iha |

अहम् इत्य् आदिस् तरङ्गो वर्तमानम् सदा जलम् ॥६।५०।३८॥

aham iti_Adi:_taraGga:_vartamAnam sadA jalam ||6|50|38||

.

tAvat.mAtram jagat tu_etad - to the extent this world measures

vizvAso mA tava_astu_iha – do not put confidence in it

aham iti_Adi:_taraGga: - "I"dentities are waves

vartamAnam sadA jalam – that are ever water

.

*vlm.38. Never rely, O Ráma, in the substantiality of this false world; know it as a great vortex of whirling waters, and ourselves as the waves rolling upon it.

*vlm.36-40 Of course, since the jiva (which is but a 'notion') and all the rest of it are inert and insentient, the reflection thus seen and experienced is in fact an optical illusion or intellectual perversion. The self is all-in-all all the time.

 

पर.अम्भोधौ तु _स्त्य् ए देश.काल-क्रिया.आदिकम्

para.ambhodhau tu na_asti_eva deza.kAla.kriyA.Adikam |

तन्मया_एकतया नित्यम् आत्मा सर्वत्र सर्व.गः ॥६।५०।३९॥

tanmayA_ekatayA nityam AtmA sarvatra sarva.ga: ||6|50|39||

.

parAmbhodhau tu - but in the ocean of Perfection

na_asti_eva deza.kAla.kriyAdikam - there is not even the Time.Place-Activity process

tanmayaikatayA, tanmaya.ekataya, tan_mayA ...

nityam AtmA sarvatra sarva.ga: - .

*vlm.39. There is no limitation of space or time or any action, in the boundless ocean of the infinity and eternity of the Deity; and you must know your soul to be identic with the Supreme, which is ubiquitous and omnipresent.

*vlm.36-40 Of course, since the jiva (which is but a 'notion') and all the rest of it are inert and insentient, the reflection thus seen and experienced is in fact an optical illusion or intellectual perversion. The self is all-in-all all the time.

 

नित्यम् असक्त​.मतिर् मुदित​.आत्मा

nityam asakta.mati:_mudita.AtmA

शान्त​.म्Rषा.सुख​.दुःख​.विदन्तः ।

zAnta.mRSA.sukha.du:kha.vidanta: |

तीष्ठ निविष्ट​.मतिः समतायाम्

tISTha niviSTa.mati: samatAyAm

अस्त​.समस्त​.भव​.आमयमायः ॥६।५०।४०॥

asta.samasta.bhava.amayamAya: ||6|50|40||

.

nityam asakta.matir - ever unattached thinking

mudita.AtmA

zAnta.mRSA-sukha.du:kha.vidanta: -

x zAnta.falsely-sukha.du:kha.vidanta

tISTha niviSTa.mati: samatAyAm

asta.samasta.bhava.amayamAya:

.

*vlm.40. Remain always with a calm and quiet mind, unaddicted to anything in this world; know the vanity of wordly pleasures Mid pains, and go on with a contented mind where ever you will. Preserve your equality, and commit yourself to an indifferent apathy to every thing.

*vlm.36-40 Of course, since the jiva (which is but a 'notion') and all the rest of it are inert and insentient, the reflection thus seen and experienced is in fact an optical illusion or intellectual perversion. The self is all-in-all all the time.

 

 

om

 

+++

 

FM.6.50-FM.6.99

https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50-FM.6.99.docx?dl=0

FM6051 ON BODIES AND IGNORANCE 2.SP15-17 .z71

https://www.dropbox.com/s/680bbz0zi7bu4g6/fm6051%202.sp15..17%20On%20BODIES%20and%20IGNORANCE%20.z71.docx?dl=0

FM.6.51 ON BODIES AND IGNORANCE 2.SP15-17

Jiva Das

unread,
Sep 14, 2021, 11:16:22 AMSep 14
to yoga vasishtha

 

 

 

OCTAGON CITY, or, The Traveler

 

RÂMA said—

 

ज्ञातम् ज्ञातव्यम् अखिलम् दृष्टम् द्रष्टव्यम् अक्षतम्

jJAtam jJAtavyam akhilam dRSTam draSTavyam akSatam |

परेण परिपूर्णाः स्मो ब्रह्म.ज्ञा.मृतेन ते ॥६।५०१॥

pareNa paripUrNA: sma: brahma.jJAna.amRtena te ||6|50|1||

.

having.been.known

to.be.known

entire/totally

having.been.perceived/seen

to.be.see/known unaltered |

with/by.means.of para.higher/next.eNa paripUrNa.filled.with/full/complete\accomplished\attained.A: ~smas.we.are:.brahma.Brahman.Immensity.jJAna.Knowledge/Intuition/Wisdom.amRta.nectar\deathless.ena te.they/you

.

Everything known or to.be.known,

anything seen or to.be.seen,

I'm overflowing with supreme Nectar:—your Brahma.wisdom!

.

The known

to.be.known . knowable/worth.knowing

अखिलं . एन्तिरेल्य्, wहोल्ल्य् . Everything known or knowable,

दृष्टं . perceived द्रष्टव्यम् . to be perceived / …

अक्षतम् . entirely, without omission . anything seen or worth seeing .

स्मः . I am परिपूर्णाः . overflowing परेण . with the supreme

ब्रह्म.ज्ञा.अमृतेन ते . nectar of your Brahma.wisdom .1.

.

*sv.1 RAMA said: What is to be known is known, what is to be seen is seen, we are all filled with the supreme truth, thanks indeed to the nectarine wisdom of Brahman, imparted by you.

*vlm.1 RAMA said.—Sir, I have known whatever is to be known, and seen all that is to be seen; I am filled with the ambrosial draught of diviue knowledge, which you have kindly imparted to me.

*~jnAta.having.been.known>m jJAtavya.to.be.known.m akhila.entire/total.m dRSTa.perceived/seen.m ~draSTavya.to.be.see/known  a.non.kSata.wounded/hurt\destroyed\violated.m para.higher/next.eNa paripUrNa.filled.with/full/complete\accomplished\attained.A:~smas.we.are:.brahma.Brahman.Immensity.jJAna.Knowledge/Intuition/Wisdom.amRta.nectar\deathless.ena te.they/you

 

पूर्णात् पूर्णम् इदम् पूर्णम् पूर्णात् पूर्णम् प्रभूयते

pUrNAt pUrNam idam pUrNam pUrNAt pUrNam prabhUyate |

पूर्णेन.आपूरितम् पूर्णम् स्थिता पूर्णे पूर्णता ॥६।५०।२॥

pUrNena.ApUritam pUrNam sthitA pUrNe ca pUrNatA ||6|50|2||

.

out of the Full, the Full

:

this Full arises from the Full

:

what is unFull is filled from the Full, and so endures in the Fulness

.

pUrNAt pUrNam– out.of/from the Full [is] the Full .

idam pUrNam . this Full .

pUrNAt . out.of the Full .

pUrNam prabhUyate . as the Full arises and proceeds .

pUrNena –by.means.of the Full—

.

*jd. cp. Isha.upaniShat

oṁ pūrṇam adaḥ pūrṇam idaṁ
pūrṇāt pūrṇam udacyate
pūrṇasya pūrṇam ādāya
pūrṇam evāvaśiṣyate

ayam iyam idam

etat this.here idam

ada: there

tat That

*vlm.2. I see the world full with the fulness of Brahma, I know the plenitude of god that has produced this plenary creation; it is the fulness of god that fills the universe, and all its amplitude depends on the plenum of the all pervading Deity.

*sv.2 This fullness is filled with fullness. Fullness is born from fullness. Fullness fills fullness. In fullness fullness is ever established.

jd.2 . pUrNAt pUrNam– out.of/from the Full [is] the Full idam pUrNam . this Full .

pUrNAt . out.of the Full pUrNam prabhUyate . as the Full arises and proceeds pUrNena –by.means.of the Full.

 

लीलया.इदम् तु पृच्छामि भूयो.बो.भि.वृद्धये

lIlayA.idam tu pRcchAmi bhUya:.bodha.abhi.vRddhaye |

बालस्य.इव पिता, ब्रह्मन्,. कोपम् कर्तुम् अर्हसि ॥६।५०।३॥

bAlasya.iva pitA, brahman,.na kopam kartum arhasi ||6|50|3||

.

I have a question,

not just for fun—but for the increase of knowledge too

.

I ask it as a son would ask his father: so please don't get angry

!

*lIlayA . (by .lIlA) / for fun idam tu . just this pRcchAmi . I ask bhUyas.bodha.abhivRddhaye . bhUyas becoming/further . bodha realization . abhi.vRddhi increase . for the further growth in Bodha Realization . bAlasya iva . of.a.boy, as.if, . pitA . a father, . brahman . .brAhmaNa, . kopam . the anger . arhasi na kartum . you should not cause .

.

*vlm.3. It is now with much fondness that I like to propose to you another question, for the improvement of my understanding; and hope you will not be enraged at it, but communicate to me the instruction as a kind father does to his fondling boy.

*sv. However, for the further expansion of awareness, I ask again: pray bear with me.

*lIlayA . (by .lIlA) / for fun idam tu . just this pRcchAmi . I ask bhUyas.bodha.abhivRddhaye . bhUyas becoming/further . bodha realization . abhi.vRddhi increase . for the further growth in Bodha Realization . bAlasya iva . of.a.boy, as.if, . pitA . a father, . brahman . .brAhmaNa, . kopam . the anger . arhasi na kartum . you should not cause .

 

श्रोत्रम् क्षुः स्पर्शनम् रसनम् घ्राणम् एव

zrotram cakSu: sparzanam ca rasanam ghrANam eva ca |

विद्यमानम् अपि ब्रह्मन् दृश्यमानम् अपि स्फुटम् ॥६।५०।४॥

vidyamAnam api brahman dRzyamAnam api sphuTam ||6|50|4||

.

hearing,

and seeing,

and the touch of skin,

the tasting tongue,

the nose

these are instruments for knowing clearly something that is seen.to.be.So

.

zrotra*.m cakSus* sparzana.touching.m ca rasana.taste.m ghrANa.smell.m eva.even/only/indeed ca.and/also vidyamAna.knowing.m api.even/tho, Brahmin, dRzyamAna.see/knowing.m api.even/tho sphuTam.evidently/clearly/obviously

.

*vlm.4. We see the organs of sense, as the ears, nose, eyes, mouth and touch, existing alike in all animals: (whether when they are alive or dead).

 

कथम् मृतस्य वै न्तोर् विषयम् स्वम् पश्यति

katham mRtasya vai janto:.viSayam svam na pazyati |

जीवतश् च कथम् सर्वम् विषयम् स्वम् प्रपश्यति ॥६।५०।५॥

jIvata:.ca katham sarvam viSayam svam prapazyati ||6|50|5||

.

how is it that

dead people

do not perceive the sense.objects

?

&

how is it that

living people

see all those sense.objects

?

*vlm.5. Why is it then that the dead do not perceive the objects of their sense, as well as the living who know the objects in their right manner?

*sv. ... how is it that the dead person does not experience sensations, though while living he experienced their objects through those organs?

* katham.how? of/for the ~mRta.dead.sya vai.indeed! jantu.birth/being.o:.viSaya.sense.object/field.of.action.m svam.itself na.no/t pazyat.seeing/knowing.i jIvat.living.a: ca.and/also katham.how? sarvam.everything viSaya.sense.object/field.of.action.m svam.itself prapazyat*.i

 

कथम् घट.आदि.बाह्यत्वम् इन्द्रियाणि जडान्य् अपि

katham ghaTa.Adi.bAhyatvam indriyANi jaDAni.api |

शरीरे ऽनुभवन्त्य् अन्तः पुनर् .अनुभवन्त्य् अपि ॥६।५०।६॥

zarIre.anubhavanti anta: punar na anubhavanti.api ||6|50|6||

.

katham.

how is it that

the many externalities like pots and ropes

even/tho the organs are inert

 

when within the body.e ~anubhavan.experiencing.ti

they happen in the body punar.again

even/tho

.no/t experiencing.

.

*vlm.6. How is it that the dull organs perceive the outward objects, as a pot and other objects ol tense which are imperceptible to the inward heart, notwithstanding its natural sensibility and sensitiveness.

*sv.3.8 However, for the further expansion of awareness, I ask again: pray bear with me. The sense.organs are obviously present in all: yet how is it that the dead person does not experience sensations, though while living he experienced their objects through those organs?

*VA. how the sense organs, although inert, perceive inside the body the things (pot etc), which are outside? And again, why they do not perceive? The meaning of the second question is not clear, and I don't catch the commentary.

*AS: How can the inert organs bring the experiences of external objects like pots etc. into the body? (And if they do so) why don't these objects are experienced again and again (now that they are internalized)?
The last sentence of the AB commentary says:
If the sense of these objects is brought into the heart, then they would be sensed again and again, since one does not experience their expulsion from the heart.

* katham.how? ghaTa.pot.Adi.&c.~bAhyatva.externality.m

externalities like pots &c indriya.sense.organ.ANi jaDa.dense/inert.Ani api.even/tho though the organs are inert in/when the zarIra.body.e ~anubhavan.experiencing.ti anta:.within come to appear within the body punar.again na.no/t anubhavan.experiencing.ti api.even/tho

 

यःशलक.उपमयोर् घ.आदि.इन्द्रिययो: किल

aya:zalaka.upamayo:.ghaTa.Adi.indriyayo: kila |

अश्लिष्टयोर् अन्तर् असौ कथम् तत्र.उदिता मिथः ॥६।५०।७॥

azliSTayo:.anta:.asau katham tatra.uditA mitha: ||6|50|7||

.

ayas.iron.zalAka.stick/finger/quill.upamaya*.o: ghaTa.pot.Adi.&c.indriya.sense.organ.yo: kila.indeed/of.course/for.sure.this.is a.non.zliSTa*.yo:.anta:.within.asau.that.yonder katham.how? tatra.there/then.udita.upcome/arisen.A mithas.together/mutually\alternately/privately

.

upamaya

zliSTa

.

*vlm.7. The relation between outward objects and the organs, is as that of the magnet and iron, which attract one another without their coming in contact together. But how is it that the small cavities of the organs could let into the mind such prodigious objects that surround us on all sides.

*VA. if pot etc and senses interact like iron bars, i.e. attracting each other,

then unsticking inside, how? Awareness does not arise

*AS: There are several issues in this verse. 
First, there is a meter break in the third pAda (the fifth syllable is not short as needed).
The objects (pots etc.) and the sense organs are like two iron rods (in different places) and they are not joined. So, how can these external objects come in and get together with the sense organs as you described?
The commentary brings in many extra arguments which I don't see in the verse. For instance it raises the issue of how can the huge external objects enter the small sized organs. VLM commentary suggests that the iron rods might be connected with magnetic attraction. AB commentary also theorizes about what kind of connection can be present.
 

जानन् अपि यद् एतान् वै विशेषाञ्*छतधा पुनः

jAnan*.api.yat.etAn vai vizeSAT*zatadhA puna: |

पृच्छामि द् अशेषेण कथयस्व.अनुकम्पया ॥६।५०।८॥

pRcchAmi tat.azeSeNa kathayasva.anukampayA ||6|50|8||

.

jAnan*.api yat.etAn vai . since you know how this really is vizeSAn zatadhA . its qualities a thousandfold puna: . again pRcchAmi . I ask tad azeSeNa – that, leaving nothing out, kathayasva . tell

anukampayA – thru your compassion/pity

.

*vlm.8. If you well know these secrets of nature, then please to communicate them to me in a hundred ways, in order to satisfy my curiosity regarding them.

*sv.3.8 However, for the further expansion of awareness, I ask again: pray bear with me. The sense.organs are obviously present in all: yet how is it that the dead person does not experience sensations, though while living he experienced their objects through those organs?

* jAnan*.api yat.etAn vai . since you know how this really is vizeSAn zatadhA . its qualities a thousandfold puna: . again pRcchAmi . I ask tad azeSeNa – that, leaving nothing out, kathayasva . tell anukampayA – thru your compassion/pity

 

VASISHTHA said—

 

इन्द्रिय.द्य् अपि चित्त.आदि घट.द्य् अपि किम्चन

indriya.Adi.api citta.Adi ghaTa.Adi.api na kimcana |

पृथक् सम्भवति.इह.ङ्गः निर्मलाच् चेतनाद् ऋते ॥६।५०।९॥

pRthak sambhavati.iha.aGga: nirmalAt.cetanAt.Rte ||6|50|9||

.

indriya.Adi api – tho the organs of sense and action citta.Adithe Chitta Affection and its Affects ghaTAdy api such as a pot, &c . na kiMcana are not whatsoever pRthak.sambhavati iha aGga: . separately coming.to.be here in.the.world a body nirmalAt cetanAt.Rte . except.for immaculate cetana.Affectivity

.

*sv.9 VASISTHA continued: Apart from the pure consciousness there are neither the senses, nor the mind, nor even their objects.

*vlm.9. Vasishtha answered..Now Ráma, I tell you in short, that neither the organs nor the heart and mind, nor the pots and pictures, are the things in reality; because it is impossible for any thing to exist apart and independent of the pure and intelligent spirit of god.

* indriya.Adi api – tho the organs of sense and action citta.Adithe Chitta Affection and its Affects ghaTAdy api such as a pot, &c . na kiMcana are not whatsoever pRthak.sambhavati iha aGga: . separately coming.to.be here in.the.world a body nirmalAt cetanAt.Rte . except.for immaculate cetana.Affectivity.

 

गगनाद् अपि या.अच्छा चित्तया रूपम् स्वम् आत्मना

gaganAt.api yA.acchA cittayA rUpam svam AtmanA |

चित्त्वात् पुर्यष्टकत्वेन भाव.वृत्त्या.एव भावितम् ॥६।५०।१०॥

cittvAt puryaSTakatvena bhAva.vRttyA.eva bhAvitam ||6|50|10||

.

from/thru\than.thm gagana.skyway.At api.even/tho yA.who/which accha.clear/pure.A what is clearer even than the sky

cittayA* rUpa.form/shape/color.m svam.itself AtmanA.w.Self cittva.conscient.effect.conditioned.consciousness.At puryaSTaka*.tva.ity.ena bhAva.becoming.state/feeling.sense.vRtti.occurence/behavior\usage.A eva.even/only/indeed bhAvita.*.m

.

*vlm.10. The Divine Intellect which is purer than air, fakes the form of the mind by itself; which then assumes its elemental form of ihe organic body, and exhibits all things agreeably to the ideas which are engraven in the mind.

*sv.10.18 It is that consciousness alone which appears as the objects in nature and as the senses in the person. When that consciousness has apparently become the subtle body (puryastaka), it reflects the external objects.

 

द् ए प्रकृतिताम् गतम् जगद्.अवस्थितेः

tat.eva ca prakRtitAm gatam jagat.avasthite: |

तस्या* अवयवाज् जातिम् इन्द्रिय.आदि घट.आदि ॥६।५०।११॥

tasyA* avayavAt jAtim indriya.Adi ghaTa.Adi ca ||6|50|11||

.

tad.that.one eva.even/only/indeed ca.and/also prakRtita*.Am gata.gone.m of/for the jagat.going/world.avasthiti.stability/steadiness.e: | tasyAs.r.her/it from/thru\than.thm avayava.limb/member/part.At jAti*.m indriya.Adi ghaTa.Adi ca

.

jd.11 .

tat.eva ca prakRtitAm gatam jagat.avasthite:

tasyA avayavAt.jAtim indriya.Adi ghaTa.Adi ca . .

*sv.10.18 It is that consciousness alone which appears as the objects in nature and as the senses in the person. When that consciousness has apparently become the subtle body (puryastaka), it reflects the external objects.

*vlm.11. The same elements being after wards stretched out into matter or maya and nature or prakriti, exhibit the whole universe as its ensemble, and the organs and their objects as its parts. (This passage rests on the authority of the sruti which says....||Sanskrit: máyántu prakritim vidyánamáyinantu aheshvaram / ashábayavabhutestu váptamsarvva midamjagat||). [N.B. I take the view that YV does not "rely on authority"—it _is_ authority. jd ].

jd.11 . tat.eva ca prakRtitAm gatam jagat.avasthite: tasyA avayavAt.jAtim indriya.Adi ghaTa.Adi ca

 

पुर्यष्टकत्वम् आयातम् च् चित्तम् स्व.स्वभावतः

puryaSTakatvam AyAtam yat.cittam sva.svabhAvata: |

स्व* एव.अवयवस् तस्मिन् घट.आदि प्रतिबिम्बति ॥६।५०।१२॥

sva* eva.avayava:.tasmin ghaTa.Adi pratibimbati ||6|50|12||

.

puryaSTakatvam AyAtam – to Octagon.City having come

yat cittam sva.svabhAvata: . what is consciously affected as your own nature

sva eva avayavas tasmin – even your own body in That

ghaTAdi pratibimbati – projects like the example of a pot

.

*sv.10.18 It is that consciousness alone which appears as the objects in nature and as the senses in the person. When that consciousness has apparently become the subtle body (puryastaka), it reflects the external objects.

*vlm.12 The mind which takes the elemental form of its own nature, reflects itself in all the parts of nature in the forms of pots and all the rest of things. (It is repeatedly said that the mind is the maker of all things by reminiscence of the past).

jd.12 . puryaSTakatvam AyAtam yat cittam sva.svabhAvata: sva eva avayavas tasmin ghaTAdi pratibimbati . .

 

RÂMA asked—

 

जगत्.सहस्र.निर्माणो महिम्नो दर्पनस्य

jagat.sahasra.nirmANa:.mahimna:.darpanasya ca |

पुर्यष्टकस्य भगवन् रूपम् कथय कीदृशम् ॥६।५०।१३॥

puryaSTakasya bhagavan rUpam kathaya kIdRzam ||6|50|13||

.

tell me of this great construction of a thousand worlds,

and of its mirror:

the form of Octagon City, Lord, tell me something about that

.

jagat.going/world.sahasra.thousand.nirmANa*: mahimna*:.darpaNa.mirror.sya ca.and/also puryaSTaka*.sya Lord.Bhagavan rUpa.form/shape/color.m kathaya.tell/say! kIdRza*.m .

.

*vlm.13. Ráma rejoined..Tell me sir, what is the form of that elementary body, which reflects itself in a thousand shapes on the face of the puryastaka or elemental world, as it were on the surface of a mirror.

*sv.10.18 It is that consciousness alone which appears as the objects in nature and as the senses in the person. When that consciousness has apparently become the subtle body (puryastaka), it reflects the external objects.

#R.  #pR  #puri . into.the.city #puryaSTaka, eight gates into Octagon City; another name for #AtivAhika the Traveller, the Subtle Body. ••– Ramana, Talk 629. D.: Enquiry into the Self seems to take one into the subtle body (#AtivAhika zarIra or #puryaSTaka or #jIvAtma). Am I right? M.: They are different names for the same state, but they are used according to the different points of view. After some time puryaSTaka (the eight fold subtle body) will disappear and there will be the #eka (one) only. #vRtti.jJAna alone can destroy #a.jJAna (ignorance). Absolute jJAna is not inimical to a.jJAna. There are two kinds of vRitti.s (modes of mind). (1) #viSaya.vRtti (objective) and (2) #Atma.vRtti (subjective). The first must give place to the second. That is the aim of #abhyAsa (practice), which takes one first to the puryaSTaka and then to the One Self. #puryaSTa, #puryaSTaka puri.aSTa.ka .n. the eight constituent parts of the body,mn.1.56. •.• See puryaSTaka analysis in y6050.014 ff . see Persp. p.60 —; 'the town with eight gates', "the subtle body .. (five tanmAtras, ahamkAra, buddhi, and manas)."– Dasgupta . y3005012 . <antaHkaraNa.trayam tanmAtra.paJcakam iti.svarUpam puryaSTakaM> MoT.3,5.12 . the manifesting Kundalini, <ahamkAra.AtmatAm yAtA sA eSA puryaSTakA.abhidhA> y6081.004 .

 

VASISHTHA said—

 

अनाद्यन्तम् जगद्.बीजम् द्॒ब्रह्म.अस्ति निरामयम्

anAdyantam jagat.bIjam yat.brahma.asti nirAmayam |

भा.रूपम् शुद्ध.चिन्मात्रम् कलाकलन.र्जितम् ॥६।५०।१४॥

bhA.rUpam zuddha.cinmAtram kalAkalana.varjitam ||6|50|14||

.

anAdyantam . beginning.end.less – boundless jagat.bIjam yad brahma asti . is the world.seed which is .brahman nirAmayam . immeasurable/taintless

bhArUpam . light.form zuddha.cinmAtram – pure Consciousness meted.out

kalA.kalana.varjitam . without being measured in parts

.

*vlm.14. Vasishtha replied—

This elementary body which is the seed of the world, is the undecaying Brahma,

who is without beginning and end, and of the form of pure light and intellect

and devoid of parts and attributes.

* anAdyantam . beginning.end.less – boundless jagat.bIjam yad brahma asti . is the world.seed which is .brahman nirAmayam . immeasurable/taintless bhArUpam . light.form zuddha.cinmAtram – pure Consciousness meted.out kalA.kalana.varjitam . without being measured in parts.

 

कलना.उन्मुखताम् यातम् न्तर्.जी* इति स्मृतः

kalanA.unmukhatAm yAtam anta:.jIva* iti smRta: |

* जीवः खलु देहे ऽस्मिन् चिनोति स्पन्दने स्फुटम् ॥६।५०।१५॥

sa* jIva: khalu dehe.asmin cinoti spandane sphuTam ||6|50|15||

.

kalanA.unmukhatA.m yAta.m

antar jIva iti smRta: . within the jIva so remembered

sa jIva: khalu dehe asmin – the jIva indeed in this body

cinoti spandane sphuTam

.

*vlm.15. The same being disposed to its desires, becomes the living soul; and this being desirous of collecting all its desires and the parts of the body together, becomes the palpitating heart in the midst of it. (The word heart hrid is derived from its harana or receiving the blood and all bodily sensations into it; it, is called the chitta also, from its chinoti or collecting and distributing these in itself and to all parts of the body).

.jd. there's no mention of hRt here at.all!

 

अहम्.भावाद् अहम्कारो मननान् म* उच्यते

aham.bhAvAt.ahamkAra:.mananAn.mana* ucyate |

बोध.निश्चयतो बुद्धिर् इन्द्र.दृष्टेस् तथा.इन्द्रियम् ॥६।५०।१६॥

bodha.nizcayata:.buddhi:.indra.dRSTe:.tathA.indriyam ||6|50|16||

.

ahaMbhAvAt.ahamkAra: . From the "I".feeling, the "I".dentity.

mananAn manas ucyate . From mentation, Mind is sait.to be.

bodha.nizcaya=tas buddhi: . from conviction of its realization, the Intellect.

indra.dRSTe:.tathA indriyam . Then, from delusive vision, sensation. . cf. .indrajAla, Indra's Web of worlds

.

*vlm.16. It becomes the ego from its thought of its egoism, and is called the mind from its minding.manana of many things in itself; it takes the name of buddhi or understanding from its bodha or understanding and ascertainment of things, and that of sense also from its sensation of external objects.

jd.16 . ahaMbhAvAt.ahamkAra: . From the "I".feeling, the "I".dentity. mananAn manas ucyate . From mentation, Mind is sait.to be.= bodha.nizcaya=tas buddhi: . from conviction of its realization, the Intellect. indra.dRSTe:.tathA indriyam . Then, from delusive vision, sensation. . cf. .indrajAla, Indra's Web of worlds.

 

देह.भावनया देहो घ.भावनया टः

deha.bhAvanayA deha:.ghaTa.bhAvanayA ghaTa: |

एष* एव स्वभाव.आत्मा जनै: पुर्यष्टकम् स्मृतः ॥६।५०।१७॥

eSa* eva svabhAva.AtmA janai: puryaSTakam smRta: ||6|50|17||

.

deha.bhAvanayA deha: . thru imagining a body there's a body

ghaTa.bhAvanayA ghaTa: . thru imagining a pot there's a pot +

eSa eva svabhAvAtmA . this special nature of the self

janai: puryaSTakam smRta: . is known by people as the Traveler

.

*vlm.17. It thinks of taking a body and becomes the very body, as a potter having the idea of a pot forms it in the same manner. Such being the nature of the soul of being and doing all what it likes, it is thence styled the puryashtaka or manifest in its said eight different forms.

.vwv.497. y7188.007; y6050.017. It is considered as the eight.fold city on account of the collection of matured thoughts. [The five subtle.a'elements'' corresponding to the sense.perceptions of sound, touch, form, taste and smell together with the mind, intellect and the ego constitute this subtle body designated as the eight.fold city]. It becomes the body by thinking of the body and the pot (or an object) by thinking of that object.

 

ज्ञत्व.र्तृत्व.भोक्तृत्व.साक्षित्व.dy.भिपातिनी

jJatva.kartRtva.bhoktRtva.sAkSitva.Adi.abhipAtinI |

या संवज् जी* इति.उक्ता द्*धि पुर्यष्टकम् विदुः ॥६।५०।१८॥

yA saMvat.jIva* iti.uktA tat.*hi puryaSTakam vidu: ||6|50|18||

.

jJatva.kartRtva.bhoktRtva.sAkSitva.Ady.abhipAtinI

x knowing.doing.enjoying.witnessing.&c.abhipAtinI

yA saMvat.jIva iti.uktA

tad hi puryaSTakam vidu: . that indeed they know as the Traveler

.

*vlm.18. The Intellect is also called the puryashtaka or octuple soul, from its presiding .over the eight fold functions of a person; as those of perception, action and passion and inspection or witnessing of all things and the like; as also from its inward consciousness and the power of vitality.

#abhipAtin .adj. hastening near ; running to the help of (in comp.) MBh. iii , 284.

#saMvat .f. side, stretch, streak.

 

काले काले तो जीवस् त्व् अन्योन्यो भवति स्वतः

kAle kAle tata:.jIva:.tu.anyonya:.bhavati svata: |

भावित.आकारयानन्त.वासना.णिक.उदयम् ॥६।५०।१९॥

bhAvita.AkArayAnanta.vAsanA.kaNika.udayam ||6|50|19||

.

kAle kAle tato jIva:.tu – but from time to time thus the Living.jIva

anyonya: bhavati svata: . mutual becomes individual

bhAvita.AkArayA

ananta.vAsanA.kaNika.udayam – endless vAsanA.Habits arisen

.

*vlm.19. The living soul takes upon it different forms at different times, according as it is employed in any one of these octuple functions; and also as it is actuated by the various desires, that rise in it by turns.

*sv.19.21 The eternal and infinite consciousness is indeed free of all modifications; but when there arises the notion of 'I am' in it, that notion is known as the jiva. It is that jiva that lives and moves in this body. When the notion of 'I' arises (ahambhavana), it is known as egosense (ahamkara). When there are thoughts (manana), it is known as mind (manas). When there is awareness (bodha), it is intelligence (buddhi). When seen (drs) by the individual soul (indra) it is known as the sense (indriya). When the notion of body prevails it appears to be body; when the notion of object prevails it appears to be the diverse objects. However, through the persistence of these notions, the subtle personality condenses into material substantiality. The same consciousness thereafter thinks 'I am the body', 'I am the tree', etc.

 

पुर्यष्टक.स्व.भावेन कालेन.आकारम् ऋच्छति

puryaSTaka.sva.bhAvena kAlena.AkAram Rcchati |

यथा.अवासन.तः सेकात्.बीजम् पल्लवताम् इव ॥६।५०।२०॥

yathA.avAsana.ta: sekAt.bIjam pallavatAm iva ||6|50|20||

.

~puryaSTaka.Traveler.svabhAva.own.becoming.ena kAlena.in.time – the Traveler by its nature in time AkAra.formation.m Rcchat*.i  yathA.as/how a.non.vAsanA.Trace.tas.from/thru seka.sprinkling/watering\effusion, gush.At

bIja.seed.m pallava.sprout/shoot/twig.tA.ness/state.m iva – to the state of a shoot like a seed

.

*vlm.20. The octuple nature of the soul causes it to put forth itself, in the same form, as it is led to by its varying desire at any time; in the same manner as a seed shoots forth in its leaves, according to the quantity of water with which it is watered.

#R . *Rcchati

#vas .> #avasAnam . resting.place, rest, end, death. +

#vas .> #avasAna > #AvasAna. . dwelling on the boundaries of a village &c. +

 

आकारो अहम् शरीर.आदि स्थावर.आदि चर.आदि

AkAra:.aham zarIra.Adi sthAvara.Adi cara.Adi ca |

न॒अहम् आश् चिद्.आत्मा॒इति मिथ्या ज्ञानेन चेतति ॥६।५०।२१॥

na.aham Adya:.cit.AtmA.iti mithyA jJAnena cetati ||6|50|21||

.

AkAra.formation:.aham.I zarIra.body.Adi.&c sthAvara.constant/regular/stable.Adi.&c cara*.Adi.&c ca.and/also na.no/t aham.I Adya.primal.cit.Atma.Self.A iti.so/"thus"

mithyA.falsely jJAna.Knowledge/Intuition/Wisdom.ena cetat.conceiving.i

.

"I'm the embodiment, gross & subtle, still & moving

:

I'm not the primal Conscious Self"

with such false knowledge it conceives

.

*vlm.21. The soul forgets its intellectual nature, and thinks it is a mortal and material being, embodied in the form of a living creature or some inanimate being, and ever remains insensible of itself under the influence of its erroneous belief.

 

भ्रमत्य् एव जगतो जीवो वासनावलितश् चिरम् ।

bhramati.eva jagat.jIva:.vAsanAvalita:.ciram |

ऊर्ध्व.:.गमनै:.अब्धौ काष्ठम् वीचि.हतम् यथा ॥६।५०।२२॥

Urdhva.adha:.gamanai:.abdhau kASTham vIci.hatam yathA ||6|50|22||

.

bhramati.eva jagaj.jIva: . the jIva so wandering the world

vAsanAvalita:.ciram . long drawn by its vAsanA +

Urdhva.adho.gamanai: . with going up & down

abdhau . as in the sea

kASTham vIci.hatam yathA . as stick of wood is beaten by waves

.

*vlm.22. Thus the living soul wanders about in the world, as it is dragged to and fro by the halter of desire tied about its neck; now it soars high and then it plunges below like a plank, rising up and sinking below the waves and currents of the sea.

*sv.22.24 Thus self.deluded it rises and falls, until it attains a pure birth and is spiritually awakened. Then by being devoted to the truth, it attains self.knowledge.

 

क:चिद् विशुद्ध.जातित्वाद्.भव.बन्धाद् अनन्तरम् ।

kazcit.vizuddha.jAtitvAt.bhava.bandhAt.anantaram |

बुद्ध्वा॒आत्मानम् सम्.अभ्येति पदम् आद्य्.अन्त.वर्जितम् ॥६।५०।२३॥

buddhvA.AtmAnam sam.abhyeti padam Adi.anta.varjitam ||6|50|23||

.

kazcit vizuddha.jAtitvAt bhava.bandhAt anantaram buddhvA

AtmAnam samabhyeti padam – approaches a state of selves =

Ady.anta.varjitam . without beginning or end

.

*vlm.23. There is some one, who after being released from his imprisonment in this world, comes to know the supreme soul, and attains to that state which has neither its beginning nor end.

*sv.22.24 Thus self.deluded it rises and falls, until it attains a pure birth and is spiritually awakened. Then by being devoted to the truth, it attains self.knowledge.

 

क:चित्॒कालेन बहुना भुक्त.योनि.बण.अतुरः ।

kazcit.kAlena bahunA bhukta.yoni.baNa.atura: |

आत्म.ज्ञा.शाद् एति परमम् पदम् आत्मनः ॥६।५०।२४॥

Atma.jJAna.vazAt.eti paramam padam Atmana: ||6|50|24||

.

kazcit.kAlena bahunA – whatever with much time

bhukta*.~yoni.womb/source.baNa*.atura*: | Atma.Self.jJAna.Knowledge/Intuition/Wisdom.vaza.force

.At – thru the power of self.Wisdom eti paramam padam Atmana: . goes to the highest state of self.

*vlm.24. There are others also, who being weary and worried by their transmigrations in multitudinous births, come after the lapse of a long period to their knowledge of the soul, and obtain thereby their state of final bliss at last.

*sv.22.24 Thus self.deluded it rises and falls, until it attains a pure birth and is spiritually awakened. Then by being devoted to the truth, it attains self.knowledge.

 

एवम्.रूपश् च सुमते जी यो यातः शरीरताम्

evam.rUpa:.ca sumate jIva:.yAta: zarIratAm |

नेत्र.आदिना घट.dy.न्तो यथा वेत्ति यथा शृणु ॥६।५०।२५॥

netra.AdinA ghaTa.Adi.anta:.yathA vetti yathA zRNu ||6|50|25||

.

evam.rUpa:.ca sumate jIva:.yAta: zarIratAm netra.AdinA ghaTa.Adi.anta: yathA vetti yathA zRNu

.

and in just such.a.form, dear boy,

the Living.jIva comes to an embodiment

.

the senses

—Vision and.the.rest—

are inside

the Urn, the body.Pot

.

&

so he comes to see and know

.

hear how

.

*vlm.25. It is in this manner, O intelligent Ráma, that the living soul passes through many bodily forms, and you shall hear now how it comes to perceive the outward objects of the pots &c. by means of the external organs of perception—the vision and others.

*sv.25.28 I shall now tell you how it perceives the objects. I said that on account of the notion of 'I am', consciousness abides as jiva in the body. When its senses descend upon similar bodies outside itself, there is contact between the two and there is desire to know (to become one with) them.

 

चित्त्वस्य कलन.न्तस्य सम्प्रयातस्य जीवताम्

cittvasya kalana.antasya samprayAtasya jIvatAm |

मनःषष्ठ.इन्द्रिय.ग्रामो देहो ऽयम् अवतिष्ठते ॥६।५०।२६॥

mana:SaSTha.indriya.grAma:.deha:.ayam avatiSThate ||6|50|26||

.

cittvasya kalana.antasya samprayAtasya jIvatAm mana:SaSTha.indriya.grAma: deha:.ayam avatiSThate

.

*vlm.26. After the intellect has taken the form of the living soul, and the same has received its vitality; the action of the heart sends its feelings to the mind, which forms the sixth organ of the body.

*sv.25.28 I shall now tell you how it perceives the objects. I said that on account of the notion of 'I am', consciousness abides as jiva in the body. When its senses descend upon similar bodies outside itself, there is contact between the two and there is desire to know (to become one with) them.

 

यदा.अन्य: सर्व.देहेभ्य: खे पतत्य् अक्ष.रूपिणा

yadA.anya: sarva.dehebhya: khe patati.akSa.rUpiNA |

तदा ज् जीव.संस्पर्शाज् जी.आत्मा.एकत्वम् ऋच्छति ॥६।५०।२७॥

tadA tat.jIva.saMsparzAt.jIva.AtmA.ekatvam Rcchati ||6|50|27||

.

yadA.anya: . when another sarva.dehebhya: . among all the bodies khe patati . in kha.Sky flying or falling akSa.rUpiNA . because.of its sensory formation + tadA tat . then that jIva.saMsparzAt . from contact with the Living.jIva jIvAtmA=ekatvam . oneness with the living self Rcchati – meets/excites.

*vlm.27. As the living soul passes into the air, through the organs of the body it comes in contact with the external objects of the senses; and then joining with the intellect it perceives the external sensations within itself. (The gloss says.The organs of sense like canals of water, carry the sensations to the seat of the mind).

*sv.25.28 I shall now tell you how it perceives the objects. I said that on account of the notion of 'I am', consciousness abides as jiva in the body. When its senses descend upon similar bodies outside itself, there is contact between the two and there is desire to know (to become one with) them.

#saMsparza

#Rcchati

* yadA.anya: . when another sarva.dehebhya: . among all the bodies khe patati . in kha.Sky flying or falling akSa.rUpiNA . because.of its sensory formation + tadA tat . then that jIva.saMsparzAt . from contact with the Living.jIva jIvAtmA=ekatvam . oneness with the living self Rcchati – meets/excites.

 

बाह्य.र्थ.वेदने नित्यम् सम्बन्ध:.अक्षस्य कारक:

bAhya.artha.vedane nityam sambandha:.akSasya kAraka: |

बाह्य.अर्थ.वेदने नित्यम् सम्बन्धो ऽक्षस्य कारक: । ॥६।५०।२८॥

sam.anvitasya cittena na muktasya kadAcana ||6|50|28||

.

bAhya.artha.vedane – i the knowledge of external things

nityam . always

sambandha:.akSasya kAraka: . the connection of the eye is the agency

samanvitasya . fully possessed/endowed

cittena . bei affective mind

na muktasya kadAcana – not for the free whenever

.

*vlm.28. It is the union of the living soul with the outward objects, that causes and carries the sensations to the mind, but the soul being defunct and the mind being dormant, there is no more any perception of the externals.

*sv.25.28 I shall now tell you how it perceives the objects. I said that on account of the notion of 'I am', consciousness abides as jiva in the body. When its senses descend upon similar bodies outside itself, there is contact between the two and there is desire to know (to become one with) them.

*VA. in the perception of external object, there is contact of

senses (with object), which happens by the consciousness of limited

jiva, but never by the liberated or dead jiva

*AS: For perception of external objects, contact with the outlet of the organs (like the eye) is instrumental; (however) it only works when mind is engaged and not when it is freed (from the activity of the sense organs). • AB commentary does bring in "liberated or dead concept". I, however, would simply treat it as engagement or disengagement of the mind. Thus, when one is not paying attention, one does not see what the eye would normally have seen!
#samanvita

 

द्.यद् अच्छतरम् तस्मिन् भःस्थम् प्रतिबिम्बति

yat.yat.acchataram tasmin nabha:stham pratibimbati |

जीवेन भवति श्लिष्टः.हिर् जीवो ऽप्य् अजीवति ॥६।५०।२९॥

jIvena bhavati zliSTa:.bahi:.jIva:.api.ajIvati ||6|50|29||

.

yad.yat.acchataram – whatever is clearer tasmin . there nabha:stham pratibimbati – sky.set outreflecting jIvena . by the Living.jIva bhavati zliSTa: bahir . becomes attached outside jIva:.api.ajIvati – tho the jIva does not live

.

*vlm.29. Whatever outward objeet which is set in the open air, casts its reflexion on the subtile senses of living beings, the same comes intact with the living soul which feels the sensation; but the soul being departed, the dead body has neither its life nor feeling of aught in existence.

*sv.29.35 When there is this contact the object is reflected within oneself and the jiva perceives this reflection, though it believes that the reflection is outside! The jiva knows only this reflection, which means it knows itself. This contact is the cause of the perception of external objects; hence it is possible only in the case of the ignorant one whose mind is deluded and not in the case of the liberated sage.

*VA. whatever very pure staying in space (form) is reflected in the

consciousness,

it division (of itself) by jiva, which is inside this jiva, but seem

as non.jiva.

*AS: The external objects (nabhaHstham) reflect in whatever is clear (either the mind or active senses); (then) it joins with (the inner ) jiva. External jIva is not really alive (so one does not think the sensation as external).

 

 

https://en.wikipedia.org/wiki/Navaratna

 

निघृष्ट.व.रत्न.आभे यदा नयन.तारके

nighRSTa.nava.ratna.Abhe yadA nayana.tArake |

तदा योर् बाह्य.तः पदार्थ: प्रतिबिम्बति ॥६।५०।३०॥

tadA tayo:.bAhya.gata: padArtha: pratibimbati ||6|50|30||

.

nighRSTa.navaratna.Abhe . like the appearance of a polished precious stone

yadA . when

nayana.tArake – seen by the eyes

tadA tayo: . then from the two

bAhya.gata: padArtha: pratibimbati . projects an external thing

.

*vlm.30. When the form of the outward object, comes in contact with the gemming eye sight of a person; it casts its picture on the same, which is instantly conveyed to the inward soul.

*sv.29.35 When there is this contact the object is reflected within oneself and the jiva perceives this reflection, though it believes that the reflection is outside! The jiva knows only this reflection, which means it knows itself. This contact is the cause of the perception of external objects; hence it is possible only in the case of the ignorant one whose mind is deluded and not in the case of the liberated sage.

.VA/AS . as in a polished gem objects are reflected, eyes reflects objects outside.

#ghRS .> #nighRS .> #nighRSTa. . rubbed, ground, worn away, subdued +

 

जीवेन भवति श्लिष्टः प्रतिबिम्बतया तः

jIvena bhavati zliSTa: pratibimbatayA tata: |

जीव.ज्ञेयत्वम् आयाति बाह्यम् स्त्व् इति, राघव ॥६।५०।३१॥

jIva.jJeyatvam AyAti bAhyam vastu.iti, rAghava ||6|50|31||

.

with/bmo Living.jIva.ena bhavan.becoming/coming2be.i zliSTa*: pratibimbatA*.ayA tatas.thence/thus  Living.jIva.jJeya.conceivable.tva.ity.m AyAti.coming.unto bAhya.outside/external.m vastu.substance iti.so/"thus" Râghava

.

*vlm.31. The image that is cast on the retina of the eye, is reflected thence to the clearer mirror oE the soul, which perceives it by contact with the same; and it is thus that outer things come to the knowledge of the living soul.

*sv.29.35 When there is this contact the object is reflected within oneself and the jiva perceives this reflection, though it believes that the reflection is outside! The jiva knows only this reflection, which means it knows itself. This contact is the cause of the perception of external objects; hence it is possible only in the case of the ignorant one whose mind is deluded and not in the case of the liberated sage.

 

सत्यम् श्लेषम् उपायाति द् बलो ऽपि हि विन्दति

satyam zleSam upAyAti tat.bala:.api hi vindati |

शुर् वा स्थावलो ऽपि जीवः कस्मान् न वेत्स्यति ॥६।५०।३२॥

pazu:.vA sthAvara:.vA.api jIva: kasmAn.na vetsyati ||6|50|32||

.

satya.true/so.m zleSa*.m upAyAti* tad.that.one bala.force: api.even/tho hi.for/since vindat*.i ~pazu.beast*: vA.or sthAvara.constant/regular/stable.o vA.or api.even/tho Living.jIva : kasmAt.whence?wherefore na.no/t vetsyat*.i

.

*vlm.32. Even babes can know whatever comes in taction with them, and so do brutes and vegetables have the power of feeling the objects of their touch; how then it is possible for the senseous soul to be ignorant of its tangible objects.

*sv.29.35 When there is this contact the object is reflected within oneself and the jiva perceives this reflection, though it believes that the reflection is outside! The jiva knows only this reflection, which means it knows itself. This contact is the cause of the perception of external objects; hence it is possible only in the case of the ignorant one whose mind is deluded and not in the case of the liberated sage.

jd.32 . satyam zleSam upAyAti tad bala: api hi vindati pazurvA sthAvaro vApi jIva: kasmAnna vetsyati.  . .

 

अच्छस्य नयनस्य.अथ. रश्मयो जी.वेष्टिताः

acchasya nayanasya.atha.u razmaya:.jIva.veSTitA: |

क्रोडी.कुर्वन्त्य् अलम् दृश्यम् जीवस् तत्त्वेन विन्दति ॥६।५०।३३॥

kroDI.kurvanti.alam dRzyam jIva:.tattvena vindati ||6|50|33||

.

acchasya nayanasya . of clear vision/sight atha.u . very next razmaya: . the rays are jIva.veSTitA: . covering/veiling the Living.jIva

kroDI*.kurvan.do/making.ti alam.enuf/fully dRzya.percept/object.m Living.jIva : tattva.Thatness/Object.ena vindat*.i

.

*vlm.33. The clear rays of the eyesight which surround the soul, present to it the pictures of visible objects which they bear in their bosom, and whereby the soul comes to know him.

*sv.29.35 When there is this contact the object is reflected within oneself and the jiva perceives this reflection, though it believes that the reflection is outside! The jiva knows only this reflection, which means it knows itself. This contact is the cause of the perception of external objects; hence it is possible only in the case of the ignorant one whose mind is deluded and not in the case of the liberated sage.

*VA. now rays of pure eyes surround jiva, and jiva knows as truth visible (outside) objects

*AS: The rays are jIvaveSTitAH . i.e. enveloped by the jiva, not the other way round. 


Thus, the jiva goes out (riding on the rays) and perceives the external objects.

 

एष* एव क्रम: स्पर्श:.सम्बन्ध: प्रत्यय.उद्भवः

eSa* eva krama: sparza:.sambandha: pratyaya.udbhava: |

रसे गन्धे कथितो जी.संस्पर्श.सम्भवः ॥६।५०।३४॥

rase gandhe ca kathita:.jIva.saMsparza.sambhava: ||6|50|34||

.

eSas.this.one  eva.even/only/indeed krama.order/process: sparza.touch:.sambandha.connexion/relationship: pratyaya.belief/evidence/trust.udbhava.origin/coming.forth.from: rasa.sap/essence/flavor.e gandha.smell/odor.e ca.and/also kathita.described/told: Living.jIva .saMsparza*.sambhava*:

.

*vlm.34. There is the same relation of sensuous contact, between the perceptive soul and the perceptible objects of the other senses also; the taste, smell, sound, the touch of things, are all the effects of their contact with the soul.

*sv.29.35 When there is this contact the object is reflected within oneself and the jiva perceives this reflection, though it believes that the reflection is outside! The jiva knows only this reflection, which means it knows itself. This contact is the cause of the perception of external objects; hence it is possible only in the case of the ignorant one whose mind is deluded and not in the case of the liberated sage.

 

ब्दस् त्व् आकाश.निष्ठत्वात् कर्ण.आकाश.तः क्षणात्

zabda:.tu AkAza.niSThatvAt karNa.AkAza.gata: kSaNAt |

जीव.आकाशम् विशत्य् अन्तर् इत्थम् इन्द्रिय.संविदः ॥६।५०।३५॥

jIva.AkAzam vizati anta: ittham indriya.saMvida: ||6|50|35||

.

tu.but/yet/however zabda.word/sound from/than.thm

AkAza.Space\sky.niSTha.staying/resting/dependent.on.tva.ity.At karNa.ear.AkAza.Space\sky gata.gone.to ear.space kSaNAt.at.once/in.a.moment | vizat.entering.i antar.within the  Living.jIva.sky. thus/in.this.manner organic.awareness

.

*vlm.35. The sound remaining in its receptacle of the air, passes in a moment in the cavity of the ear; and thence entering into the hollow space of the soul, gives it the sensation of its nature.

*sv.29.35 When there is this contact the object is reflected within oneself and the jiva perceives this reflection, though it believes that the reflection is outside! The jiva knows only this reflection, which means it knows itself. This contact is the cause of the perception of external objects; hence it is possible only in the case of the ignorant one whose mind is deluded and not in the case of the liberated sage.

 

RAAMA asked—

 

दृश्यते मानसादर्शे यन्त्र.दार्व.उदरेषु तत्

dRzyate mAnasA Adarze yantra.dArva.udareSu tat |

प्रतिबिम्बितम् एतन् मे ब्रूहि, ब्रह्मन्, किम् आत्मकम् ॥६।५०।३६॥

pratibimbitam etat.me brUhi, brahman,.kim Atmakam ||6|50|36||

.

dRzy<.see/knowing.e manasA.by/with Mind/mentally in/when the mirror.e yantra*.dAru*.udara.belly/womb\cavity\interior.eSu tad.that.one pratibimbita.reflected.m etat.this.here me.my/me brUhi.tell/say brahman.Brahmin kim.??/what/why Atmaka.nature.of/consisting.of/-like.m

.

yantra

dAru

.

*vlm.36. Ráma said; I see that the reflexions of things are cast in the mirror of mind, like the images of things carved on wooden tablets and slabs of stone; but tell me sir, how the reflexion of the image of God is cast on the mirror of the mind.

*vlm.36.40 Of course, since the jiva (which is but a 'notion') and all the rest of it are inert and insentient, the reflection thus seen and experienced is in fact an optical illusion or intellectual perversion. The self is all.in.all all the time.

.

* dRzy<.see/knowing.e manasA.by/with Mind/mentally in/when the mirror.e yantra*.dAru*.udara.belly/womb\cavity\interior.eSu tad.that.one pratibimbita.reflected.m etat.this.here me.my/me brUhi.tell/say brahman.Brahmin kim.??/what/why Atmaka.nature.of/consisting.of/-like.m

 

VASISHTHA said—

 

अत्यन्त.जडयोर् एव जीवयोर् इव तन् मिथ: ।

atyanta.jaDayo: eva jIvayo:.iva tat.mitha: |

प्रतिबिम्ब* दृशो भ्रान्तिम् विद्धि वेद्य.विदाम् वर ॥६।५०।३७॥

pratibimba* dRzo bhrAntim viddhi vedya.vidAm vara ||6|50|37||

.

of/for the  boundless/infinite.jaDa.dense/inert.yo: even/only like/as.if that.together/mutually\alternately/privately  pratibimba.reflection/image/e

of dRz.seeing/sighting/appearance.a: bhrAnti.delusion/error/wandering.m

you should know,  best of scholars!

.

*vlm.37. Vasishtha replied:.know, O best of gnostics that know the knowable, that the gross images of the universal and particular souls, which are reflected in the mirror of the mind, are as false as the images of God and deities which are carved in

stones and wood.

*vlm.36.40 Of course, since the jiva (which is but a 'notion') and all the rest of it are inert and insentient, the reflection thus seen and experienced is in fact an optical illusion or intellectual perversion. The self is all.in.all all the time.

* atyanta.boundless/infinite.jaDa.dense/inert.yo: eva.even/only/indeed Living.jIva .yo: iva.like/as.if tan.mithas.together/mutually\alternately/privately  pratibimba.reflection/image/e dRz.seeing/sighting/appearance.a: bhrAnti.delusion/error/wandering.m viddhi.know! of/for the vedya*.vid.knower/scholar.s.Am vara.Boon

 

तावन्.मात्रम् जगत् त्व् एतद् विzवासो मा तव॒अस्त्व् इह ।

tAvat.mAtram jagat.tu.etat.vizvAsa:.mA tava.astu.iha |

अहम् इत्य् आदिस् तरङ्गो वर्तमानम् सदा जलम् ॥६।५०।३८॥

aham iti.Adi:.taraGga:.vartamAnam sadA jalam ||6|50|38||

.

tAvat.mAtram jagat tu.etad . to the extent this world measures

vizvAso mA tava.astu.iha – do not put confidence in it

aham iti.Adi:.taraGga: . "I"dentities are waves

vartamAnam sadA jalam – that are ever water

.

*vlm.38. Never rely, O Ráma, in the substantiality of this false world; know it as a great vortex of whirling waters, and ourselves as the waves rolling upon it.

*vlm.36.40 Of course, since the jiva (which is but a 'notion') and all the rest of it are inert and insentient, the reflection thus seen and experienced is in fact an optical illusion or intellectual perversion. The self is all.in.all all the time.

* tAvat.mAtram jagat tu.etad . to the extent this world measures vizvAso mA tava.astu.iha – do not put confidence in it aham iti.Adi:.taraGga: . "I"dentities are waves vartamAnam sadA jalamthat are ever water

 

पर.अम्भोधौ तु .स्त्य् ए देश.काल.क्रिया.आदिकम्

para.ambhodhau tu na.asti.eva deza.kAla.kriyA.Adikam |

तन्मया.एकतया नित्यम् आत्मा सर्वत्र सर्व.गः ॥६।५०।३९॥

tanmayA.ekatayA nityam AtmA sarvatra sarva.ga: ||6|50|39||

.

higher/next.ambhodhi.waters.au however

no/t.asti.existing/being.eva.even/only/indeed

there is not even the Time.Place.Activity process

tad.that.maya.made*.ekataA.oneness

yA.who/which nityam.always Atma.Self.A sarvatra.everywhere/when sarvaga.everywhere.going/ubiquitous:

.

*vlm.39. There is no limitation of space or time or any action, in the boundless ocean of the infinity and eternity of the Deity; and you must know your soul to be identic with the Supreme, which is ubiquitous and omnipresent.

*vlm.36.40 Of course, since the jiva (which is but a 'notion') and all the rest of it are inert and insentient, the reflection thus seen and experienced is in fact an optical illusion or intellectual perversion. The self is all.in.all all the time.

* para.higher/next.ambhodhi.waters.au tu.but/yet/however but in the ocean of Perfection na.asti.existing/being.eva.even/only/indeed deza.place/country.kAla.Time.kriyA.Action/Ritual.Adika.and.so.on.m there is not even the Time.Place.Activity process tanmaya*.ekataA.oneness.yA nityam.always Atma.Self.A sarvatra.everywhere/when sarvaga.everywhere.going/ubiquitous:

 

नित्यम् असक्त.मतिर् मुदित.आत्मा

nityam asakta.mati:.mudita.AtmA

शान्त.म्Rषा.सुख.दुःख.विदन्तः ।

zAnta.mRSA.sukha.du:kha.vidanta: |

तीष्ठ निविष्ट.मतिः समतायाम्

tISTha niviSTa.mati: samatAyAm

अस्त.समस्त.भव.आमयमायः ॥६।५०।४०॥

asta.samasta.bhava.amayamAya: ||6|50|40||

.

nityam.always a.non.sakta* mati.mind/opinion: . ever unattached thinking

mudita.delighted/glad/rejoicing.in.Atma.Self.A

zAnta.quiet/calm.mRSA.sukha.du:kha.vidanta:  

zAnta.falsely.sukha.good/pleasure.du:kha.pain/sorrow/bad.space.vidanta*

tiSTha.rest/remain niviSTa*. mati.mind/opinion: samatA.Sameness/Equalness.yAm

asta.samasta.bhava.amayamAya:

.

*vlm.40. Remain always with a calm and quiet mind, unaddicted to anything in this world; know the vanity of wordly pleasures Mid pains, and go on with a contented mind where ever you will. Preserve your equality, and commit yourself to an indifferent apathy to every thing.

*vlm.36.40 Of course, since the jiva (which is but a 'notion') and all the rest of it are inert and insentient, the reflection thus seen and experienced is in fact an optical illusion or intellectual perversion. The self is all.in.all all the time.

 

 

om

 

@@@

 

FM.6.50.FM.6.99

https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0

FM6051 ON BODIES AND IGNORANCE 2.SP15.17 .z71

https://www.dropbox.com/s/680bbz0zi7bu4g6/fm6051%202.sp15..17%20On%20BODIES%20and%20IGNORANCE%20.z71.docx?dl=0

FM.6.51 ON BODIES AND IGNORANCE 2.SP15.17

 

DN6050 THE 8.FOLD TRAVELER 2.SP13.14

राम उवाच

rAma uvAca |

ज्ञातम् ज्ञातव्यम् अखिलम् दृष्टम् द्रष्टव्यम् अक्षतम्

jJAtam jJAtavyam akhilam dRSTam draSTavyam akSatam |

परेण परिपूर्णाः स्मो ब्रह्म.ज्ञा.मृतेन ते ॥६।५०१॥

pareNa paripUrNA: sma:.brahma.jJAna.amRtena te ||6|50|1||

पूर्णात् पूर्णम् इदम् पूर्णम् पूर्णात् पूर्णम् प्रभूयते

pUrNAt pUrNam idam pUrNam pUrNAt pUrNam prabhUyate |

पूर्णेन.आपूरितम् पूर्णम् स्थिता पूर्णे पूर्णता ॥६।५०।२॥

pUrNena.ApUritam pUrNam sthitA pUrNe ca pUrNatA ||6|50|2||

लीलया.इदम् तु पृच्छामि भूयो.बो.भि.वृद्धये

lIlayA.idam tu pRcchAmi bhUya:.bodha.abhi.vRddhaye |

बालस्य.इव पिता, ब्रह्मन्,. कोपम् कर्तुम् अर्हसि ॥६।५०।३॥

bAlasya.iva pitA, brahman,.na kopam kartum arhasi ||6|50|3||

श्रोत्रम् क्षुः स्पर्शनम् रसनम् घ्राणम् एव

zrotram cakSu: sparzanam ca rasanam ghrANam eva ca |

विद्यमानम् अपि ब्रह्मन् दृश्यमानम् अपि स्फुटम् ॥६।५०।४॥

vidyamAnam api brahman dRzyamAnam api sphuTam ||6|50|4||

कथम् मृतस्य वै न्तोर् विषयम् स्वम् पश्यति

katham mRtasya vai janto:.viSayam svam na pazyati |

जीवतश् च कथम् सर्वम् विषयम् स्वम् प्रपश्यति ॥६।५०।५॥

jIvata:.ca katham sarvam viSayam svam prapazyati ||6|50|5||

कथम् घट.आदि.बाह्यत्वम् इन्द्रियाणि जडान्य् अपि

katham ghaTa.Adi.bAhyatvam indriyANi jaDAni.api |

शरीरे ऽनुभवन्त्य् अन्तः पुनर् .अनुभवन्त्य् अपि ॥६।५०।६॥

zarIre.anubhavanti.anta: punar na anubhavanti.api ||6|50|6||

यःशलक.उपमयोर् घ.आदि.इन्द्रिययो: किल

aya:zalaka.upamayo:.ghaTa.Adi.indriyayo: kila |

अश्लिष्टयोर् अन्तर् असौ कथम् तत्र.उदिता मिथः ॥६।५०।७॥

azliSTayo:.anta:.asau katham tatra.uditA mitha: ||6|50|7||

जानन्.अपि यद् एतान् वै विशेषाञ्*छतधा पुनः

jAnan*.api.yat.etAn vai vizeSAT.zatadhA puna: |

पृच्छामि द् अशेषेण कथयस्व.अनुकम्पया ॥६।५०।८॥

pRcchAmi tat.azeSeNa kathayasva.anukampayA ||6|50|8||

वसिष्ठ उवाच ।

vasiSTha uvAca |

इन्द्रिय.द्य् अपि चित्त.आदि घट.द्य् अपि किम्चन

indriya.Adi.api citta.Adi ghaTa.Adi.api na kimcana |

पृथक् सम्भवति.इह.ङ्गः निर्मलाच् चेतनाद् ऋते ॥६।५०।९॥

pRthak sambhavati.iha.aGga: nirmalAt.cetanAt.Rte ||6|50|9||

गगनाद् अपि या.अच्छा चित्तया रूपम् स्वम् आत्मना

gaganAt.api yA.acchA cittayA rUpam svam AtmanA |

चित्त्वात् पुर्यष्टकत्वेन भाव.वृत्त्या.एव भावितम् ॥६।५०।१०॥

cittvAt puryaSTakatvena bhAva.vRttyA.eva bhAvitam ||6|50|10||

द् ए प्रकृतिताम् गतम् जगद्.अवस्थितेः

tat.eva ca prakRtitAm gatam jagat.avasthite: |

तस्या* अवयवाज् जातिम् इन्द्रिय.आदि घट.आदि ॥६।५०।११॥

tasyA* avayavAt.jAtim indriya.Adi ghaTa.Adi ca ||6|50|11||

पुर्यष्टकत्वम् आयातम् च् चित्तम् स्व.स्वभावतः

puryaSTakatvam AyAtam yat.cittam sva.svabhAvata: |

स्व* एव.अवयवस् तस्मिन् घट.आदि प्रतिबिम्बति ॥६।५०।१२॥

sva* eva.avayava:.tasmin ghaTa.Adi pratibimbati ||6|50|12||

राम उवाच

rAma uvAca |

जगत्.सहस्र.निर्माणो महिम्नो दर्पनस्य

jagat.sahasra.nirmANa:.mahimna:.darpanasya ca |

पुर्यष्टकस्य भगवन् रूपम् कथय कीदृशम् ॥६।५०।१३॥

puryaSTakasya bhagavan rUpam kathaya kIdRzam ||6|50|13||

वसिष्ठ उवाच ।

vasiSTha uvAca |

अनाद्यन्तम् जगद्.बीजम् द्॒ब्रह्म.अस्ति निरामयम्

anAdyantam jagat.bIjam yat.brahma.asti nirAmayam |

भा.रूपम् शुद्ध.चिन्मात्रम् कलाकलन.र्जितम् ॥६।५०।१४॥

bhA.rUpam zuddha.cinmAtram kalAkalana.varjitam ||6|50|14||

कलना.उन्मुखताम् यातम् न्तर्.जी* इति स्मृतः

kalanA.unmukhatAm yAtam anta:.jIva* iti smRta: |

* जीवः खलु देहे ऽस्मिन् चिनोति स्पन्दने स्फुटम् ॥६।५०।१५॥

sa* jIva: khalu dehe.asmin cinoti spandane sphuTam ||6|50|15||

अहम्.भावाद् अहम्कारो मननान् म* उच्यते

aham.bhAvAt.ahamkAra:.mananAn.mana* ucyate |

बोध.निश्चयतो बुद्धिर् इन्द्र.दृष्टेस् तथा.इन्द्रियम् ॥६।५०।१६॥

bodha.nizcayata:.buddhi:.indra.dRSTe:.tathA.indriyam ||6|50|16||

देह.भावनया देहो घ.भावनया टः

deha.bhAvanayA deha:.ghaTa.bhAvanayA ghaTa: |

एष* एव स्वभाव.आत्मा जनै: पुर्यष्टकम् स्मृतः ॥६।५०।१७॥

eSa* eva svabhAva.AtmA janai: puryaSTakam smRta: ||6|50|17||

ज्ञत्व.र्तृत्व.भोक्तृत्व.साक्षित्व.dy.भिपातिनी

jJatva.kartRtva.bhoktRtva.sAkSitva.Adi.abhipAtinI |

या संवज् जी* इति.उक्ता द्*धि पुर्यष्टकम् विदुः ॥६।५०।१८॥

yA saMvat.jIva* iti.uktA tat.*hi puryaSTakam vidu: ||6|50|18||

काले काले तो जीवस् त्व् अन्योन्यो भवति स्वतः

kAle kAle tata:.jIva:.tu.anyonya:.bhavati svata: |

भावित.आकारयानन्त.वासना.णिक.उदयम् ॥६।५०।१९॥

bhAvita.AkArayAnanta.vAsanA.kaNika.udayam ||6|50|19||

पुर्यष्टक.स्व.भावेन कालेन.आकारम् ऋच्छति

puryaSTaka.sva.bhAvena kAlena.AkAram Rcchati |

यथा.अवासन.तः सेकात्.बीजम् पल्लवताम् इव ॥६।५०।२०॥

yathA.avAsana.ta: sekAt.bIjam pallavatAm iva ||6|50|20||

आकारो अहम् शरीर.आदि स्थावर.आदि चर.आदि

AkAra:.aham zarIra.Adi sthAvara.Adi cara.Adi ca |

न॒अहम् आश् चिद्.आत्मा॒इति मिथ्या ज्ञानेन चेतति ॥६।५०।२१॥

na.aham Adya:.cit.AtmA.iti mithyA jJAnena cetati ||6|50|21||

भ्रमत्य् एव जगतो जीवो वासनावलितश् चिरम् ।

bhramati.eva jagat.jIva:.vAsanAvalita:.ciram |

ऊर्ध्व.:.गमनै:.अब्धौ काष्ठम् वीचि.हतम् यथा ॥६।५०।२२॥

Urdhva.adha:.gamanai:.abdhau kASTham vIci.hatam yathA ||6|50|22||

क:चिद् विशुद्ध.जातित्वाद्.भव.बन्धाद् अनन्तरम् ।

kazcit.vizuddha.jAtitvAt.bhava.bandhAt.anantaram |

बुद्ध्वा॒आत्मानम् सम्.अभ्येति पदम् आद्य्.अन्त.वर्जितम् ॥६।५०।२३॥

buddhvA.AtmAnam sam.abhyeti padam Adi.anta.varjitam ||6|50|23||

क:चित्॒कालेन बहुना भुक्त.योनि.बण.अतुरः ।

kazcit.kAlena bahunA bhukta.yoni.baNa.atura: |

आत्म.ज्ञा.शाद् एति परमम् पदम् आत्मनः ॥६।५०।२४॥

Atma.jJAna.vazAt.eti paramam padam Atmana: ||6|50|24||

एवम्.रूपश् च सुमते जी यो यातः शरीरताम्

evam.rUpa:.ca sumate jIva:.yAta: zarIratAm |

नेत्र.आदिना घट.dy.न्तो यथा वेत्ति यथा शृणु ॥६।५०।२५॥

netra.AdinA ghaTa.Adi.anta:.yathA vetti yathA zRNu ||6|50|25||

चित्त्वस्य कलन.न्तस्य सम्प्रयातस्य जीवताम्

cittvasya kalana.antasya samprayAtasya jIvatAm |

मनःषष्ठ.इन्द्रिय.ग्रामो देहो ऽयम् अवतिष्ठते ॥६।५०।२६॥

mana:SaSTha.indriya.grAma:.deha:.ayam avatiSThate ||6|50|26||

यदा.अन्य: सर्व.देहेभ्य: खे पतत्य् अक्ष.रूपिणा

yadA.anya: sarva.dehebhya: khe patati.akSa.rUpiNA |

तदा ज् जीव.संस्पर्शाज् जी.आत्मा.एकत्वम् ऋच्छति ॥६।५०।२७॥

tadA tat.jIva.saMsparzAt.jIva.AtmA.ekatvam Rcchati ||6|50|27||

बाह्य.र्थ.वेदने नित्यम् सम्बन्ध:.अक्षस्य कारक:

bAhya.artha.vedane nityam sambandha:.akSasya kAraka: |

बाह्य.अर्थ.वेदने नित्यम् सम्बन्धो ऽक्षस्य कारक: । ॥६।५०।२८॥

sam.anvitasya cittena na muktasya kadAcana ||6|50|28||

द्.यद् अच्छतरम् तस्मिन् भःस्थम् प्रतिबिम्बति

yat.yat.acchataram tasmin nabha:stham pratibimbati |

जीवेन भवति श्लिष्टः.हिर् जीवो ऽप्य् अजीवति ॥६।५०।२९॥

jIvena bhavati zliSTa:.bahi:.jIva:.api.ajIvati ||6|50|29||

निघृष्ट.व.रत्न.आभे यदा नयन.तारके

nighRSTa.nava.ratna.Abhe yadA nayana.tArake |

तदा योर् बाह्य.तः पदार्थ: प्रतिबिम्बति ॥६।५०।३०॥

tadA tayo:.bAhya.gata: padArtha: pratibimbati ||6|50|30||

जीवेन भवति श्लिष्टः प्रतिबिम्बतया तः

jIvena bhavati zliSTa: pratibimbatayA tata: |

जीव.ज्ञेयत्वम् आयाति बाह्यम् स्त्व् इति, राघव ॥६।५०।३१॥

jIva.jJeyatvam AyAti bAhyam vastu.iti, rAghava ||6|50|31||

सत्यम् श्लेषम् उपायाति द् बलो ऽपि हि विन्दति

satyam zleSam upAyAti tat.bala:.api hi vindati |

शुर् वा स्थावलो ऽपि जीवः कस्मान् न वेत्स्यति ॥६।५०।३२॥

pazu:.vA sthAvara:.vA.api jIva: kasmAn.na vetsyati ||6|50|32||

अच्छस्य नयनस्य.अथ. रश्मयो जी.वेष्टिताः

acchasya nayanasya.atha.u razmaya:.jIva.veSTitA: |

क्रोडी.कुर्वन्त्य् अलम् दृश्यम् जीवस् तत्त्वेन विन्दति ॥६।५०।३३॥

kroDI.kurvanti.alam dRzyam jIva:.tattvena vindati ||6|50|33||

एष* एव क्रम: स्पर्श:.सम्बन्ध: प्रत्यय.उद्भवः

eSa* eva krama: sparza:.sambandha: pratyaya.udbhava: |

रसे गन्धे कथितो जी.संस्पर्श.सम्भवः ॥६।५०।३४॥

rase gandhe ca kathita:.jIva.saMsparza.sambhava: ||6|50|34||

ब्दस् त्व् आकाश.निष्ठत्वात् कर्ण.आकाश.तः क्षणात्

zabda:.tu.AkAza.niSThatvAt karNa.AkAza.gata: kSaNAt |

जीव.आकाशम् विशत्य् अन्तर् इत्थम् इन्द्रिय.संविदः ॥६।५०।३५॥

jIva.AkAzam vizati.anta:.ittham indriya.saMvida: ||6|50|35||

राम उवाच

rAma uvAca |

दृश्यते मानसादर्शे यन्त्र.दार्व.उदरेषु तत्

dRzyate mAnasAdarze yantra.dArva.udareSu tat |

प्रतिबिम्बितम् एतन् मे ब्रूहि, ब्रह्मन्, किम् आत्मकम् ॥६।५०।३६॥

pratibimbitam etat.me brUhi, brahman,.kim Atmakam ||6|50|36||

वसिष्ठ उवाच ।

vasiSTha uvAca |

अत्यन्त.जडयोर् एव जीवयोर् इव तन् मिथ: ।

atyanta.jaDayo:.eva jIvayo:.iva tat.mitha: |

प्रतिबिम्ब* दृशो भ्रान्तिम् विद्धि वेद्य.विदाम् वर ॥६।५०।३७॥

pratibimba* dRzo bhrAntim viddhi vedya.vidAm vara ||6|50|37||

तावन्.मात्रम् जगत् त्व् एतद् विzवासो मा तव॒अस्त्व् इह ।

tAvat.mAtram jagat.tu.etat.vizvAsa:.mA tava.astu.iha |

अहम् इत्य् आदिस् तरङ्गो वर्तमानम् सदा जलम् ॥६।५०।३८॥

aham iti.Adi:.taraGga:.vartamAnam sadA jalam ||6|50|38||

पर.अम्भोधौ तु .स्त्य् ए देश.काल.क्रिया.आदिकम्

para.ambhodhau tu na.asti.eva deza.kAla.kriyA.Adikam |

तन्मया.एकतया नित्यम् आत्मा सर्वत्र सर्व.गः ॥६।५०।३९॥

tanmayA.ekatayA nityam AtmA sarvatra sarva.ga: ||6|50|39||

नित्यम् असक्त.मतिर् मुदित.आत्मा

nityam asakta.mati:.mudita.AtmA

शान्त.म्Rषा.सुख.दुःख.विदन्तः ।

zAnta.mRSA.sukha.du:kha.vidanta: |

तीष्ठ निविष्ट.मतिः समतायाम्

tISTha niviSTa.mati: samatAyAm

अस्त.समस्त.भव.आमयमायः ॥६।५०।४०॥

asta.samasta.bhava.amayamAya: ||6|50|40||

 

 

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



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