FM.3.96 SOME TECHNICAL TERMS 1.SP15-17

सर्ग ३.९६

वसिष्ठ उवाच ।

vasiSTha* uvAca |

मनो हि भावना.मात्रम् भावना स्पन्द*धर्मिणी ।

mana:_hi bhAvanA.mAtram bhAvanA spanda.dharmiNI |

क्रिया तद् भाविता.रूपम् फलम् सर्वो ऽनुधावति ॥३।९६।१॥

kriyA tat_bhAvitA.rUpam phalam sarva:_anudhAvati ||3|96|1||

राम* उवाच ।

rAma* uvAca |

विस्तरेण मम ब्रह्मन् जडस्य अप्य् अजड.आकृते: ।

vistareNa mama brahman jaDasya_api_ajaDa.AkRte: |

रूपम् आरूढ.संकल्पम् मनसो वक्तुम् अर्हसि ॥३।९६।०२॥

rUpam ArUDha.saMkalpam manasa:_vaktum arhasi ||3|96|2||

वसिष्ठ उवाच ।

vasiSTha* uvAca |

अनन्तस्य_आत्म.तत्त्वस्य सर्व.शक्तेर् महात्मनः ।

anantasya_Atma.tattvasya sarva.zakte:_mahAtmana: |

संकल्प.शक्ति=रचितम् यद् रूपम् तन् मनो विदु: ॥३।९६।०३॥

saMkalpa.zakti=racitam yat_rUpam tat_mana:_vidu: ||3|96|3||

भावः सद्.असतोर् मध्ये नृणाम् चलति यश् चल: ।

bhAva: sat.asato:_madhye nRNAm calati ya:_cala: |

कलन.उन्मुखताम् यातस् तद्.रूपम् मनसो विदु: ॥३।९६।०४॥

kalana.unmukhatAm yAta:_tat.rUpam manasa:_vidu: ||3|96|4||

न_अहम् वेद.अवभास.आत्मा कुर्वाणो ऽस्मि_इति निश्चयः ।

na_aham veda.avabhAsa.AtmA kurvANa:_asmi_iti nizcaya: |

तस्माद् एकान्त.कलनस् तद् रूपम् मनसो विदु: ॥३।९६।०५॥

tasmAt_ekAnta.kalana:_tat_rUpam manasa:_vidu: ||3|96|5||

कल्पना.आत्मिकया कर्म.शक्त्या विरहितम् मनः ।

kalpanA.AtmikayA karma.zaktyA virahitam mana: |

न सम्भवति लोके ऽस्मिन् गुण.हीनो गुणी यथा ॥३।९६।०६॥

na sambhavati loke_asmin guNa.hIna:_guNI yathA ||3|96|6||

यथा वह्न्य्_औष्ण्ययो: सत्ता न सम्भवति भिन्नयो: ।

yathA vahni_auSNyayo: sattA na sambhavati bhinnayo: |

तथैव कर्म.मनसोस् तथा_आत्म.मनसोर् अपि ॥३।९६।७॥

tathA_eva karma.manaso:_tathA_Atma.manaso:_api ||3|96|7||

स्वेन_एव चित्त.रूपेण कर्मणा फल*धर्मिणा ।

svena_eva citta.rUpeNa karmaNA phala.dharmiNA |

संकल्प.एक.शरीरेण नाना.विस्तर.शालिना ॥३।९६।०८॥

saMkalpa.eka.zarIreNa nAnA.vistara.zAlinA ||3|96|8||

इदम् ततम् अनेक.आत्म मायामयाम् अ.कारणम् ।

idam tatam aneka.Atma mAyAmayAm a.kAraNam |

विश्वम् विगत.विन्यासम् वासना.कल्पना.आकुलम् ॥३।९६।०९॥

vizvam vigata.vinyAsam vAsanA.kalpanA.Akulam ||3|96|9||

या येन वासना यत्र सता_इव_आरोपिता यथा ।

yA yena vAsanA yatra satA_iva_AropitA yathA |

सा तेन फल.सूस् तत्र तदेव प्राप्यते तथा ॥३।९६।१०॥

sA tena phala.sU:_tatra tat_eva prApyate tathA ||3|96|10||

कर्म बीजम् मनःस्पन्द: कथ्यते ऽथ_अनुभूयते ।

karma bIjam mana:spanda: kathyate_atha_anubhUyate |

क्रियास् तु विविधास् तस्य शाखाश् चित्र.फला:_तरो: ॥३।९६।११॥

kriyA:_tu vividhA:_tasya zAkhA:_citra.phalA:_taro: ||3|96|11||

मनो यद् अनु.संधत्ते तत् कर्म.इन्द्रिय.वृत्तयः ।

mana:_yat_anu.saMdhatte tat karma.indriya.vRttaya: |

सर्वा: सम्पादयन्त्य् एतास् तस्मात् कर्म मनः स्मृतम् ॥३।९६।१२॥

sarvA: sampAdayanti_etA:_tasmAt karma mana: smRtam ||3|96|12||

मनो बुद्धिर् अहम्कारश् चित्तम् कर्म_अथ कल्पना ।

mana:_buddhi:_ahamkAra:_cittam karma_atha kalpanA |

संसृतिर् वासना विद्या प्रयत्न: स्मृतिर् एव च ॥३।९६।१३॥

saMsRti:_vAsanA vidyA prayatna: smRti:_eva ca ||3|96|13||

इन्द्रियम् प्रकृतिर् माया क्रिया च_इति_इतरा* अपि ।

indriyam prakRti:_mAyA kriyA ca_iti_itarA: api |

चित्रा: शब्द.उक्तयो ब्रह्मन् संसार.भ्रम.हेतवः ॥३।९६।१४॥

citrA: zabda.uktaya:_, brahman, saMsAra.bhrama.hetava: ||3|96|14||

काकतलीय.योगेन त्यक्त.स्फार.दृग्.आकृते: ।

kAkatalIya.yogena tyakta.sphAra.dRk.AkRte: |

चितेश् चेत्य.अनुपातिन्या: कृताः पर्याय.वृत्तयः ॥३।९६।१५॥

cite:_cetya.anupAtinyA: kRtA: paryAya.vRttaya: ||3|96|15||

राम* उवाच ।

rAma* uvAca |

परायाः संविदो ब्रह्मन् एताः पर्याय.वृत्तयः ।

parAyA: saMvida:,_brahman, etA: paryAya.vRttaya: |

कल्प्यमान.विचित्र.अर्था: कथम् रूढिम् अपागताः ॥३।९६।१६॥

kalpyamAna.vicitra.arthA: katham rUDhim apAgatA: ||3|96|16||

वसिष्ठ उवाच ।

vasiSTha* uvAca |

गता_इव स.कलङ्कत्वम् कदाचित् कल्पना.आत्मकम् ।

gatA_iva sa.kalaGkatvam kadA.cit kalpanA.Atmakam |

उन्मेष.रूपिणी नाना तदैव हि मनःस्थिता ॥३।९६।१७॥

unmeSa.rUpiNI nAnA tadA_eva hi mana:sthitA ||3|96|17||

भावनाम् अनुसंधान* यदा निश्चित्य संस्थिता ।

bhAvanAm anusaMdhAna* yadA nizcitya saMsthitA |

तदा_एषा प्रोच्यते बुद्धिर् इयत्ता.ग्रहण.क्षमा ॥३।९६।१८॥

tadA_eSA procyate buddhi:_iyattA.grahaNa.kSamA ||3|96|18||

यदा मिथ्या_अभिमानेन सत्ताम् कल्पयति स्वयम् ।

yadA mithyA_abhimAnena sattAm kalpayati svayam |

अहम्कार.अभिमानेन प्रोच्यते भव.बन्धनी ॥३।९६।१९॥

ahamkAra.abhimAnena procyate bhava.bandhanI ||3|96|19||

इदम् त्यक्त्वा_इदम् आयाति बालवत् पेलवा यदा ।

idam tyaktvA_idam AyAti bAlavat pelavA yadA |

विचारम् सम्परित्यज्य तदा सा चित्तम् उच्यते ॥३।९६।२०॥

vicAram sam.parityajya tadA sA cittam ucyate ||3|96|20||

यदा स्पन्द.एक*धर्मत्वात् कर्तुर् या शून्य.शंसिनि ।

yadA spanda.eka.dharmatvAt kartu:_yA zUnya.zaMsini |

आधावति स्पन्द.फलम् तदा कर्म_इत्य् उदाहृता ॥३।९६।२१॥

AdhAvati spanda.phalam tadA karma_iti_udAhRtA ||3|96|21||

काकतालीय.योगेन त्यक्त्वा_एक.घन.निश्चयम् ।

kAkatAlIya.yogena tyaktvA_eka.ghana.nizcayam |

यदा_ईहितम् कल्पयति भावम् तेन_इह कल्पना ॥३।९६।२२॥

yadA_Ihitam kalpayati bhAvam tena_iha kalpanA ||3|96|22||

पूर्व.दृष्टम् अदृष्टम् वा प्राग्.दृष्टम् इति निश्चयै: ।

pUrva.dRSTam adRSTam vA prAk.dRSTam iti nizcayai: |

यदैव_ईहाम् विद्यते ऽन्त:_तदा स्मृतिर् उदाहृता ॥३।९६।२३॥

yadA_eva_IhAm vidyate_anta:_tadA smRti:_udAhRtA ||3|96|23||

यदा पदार्थ.शक्तीनाम् सम्भूक्तानाम् इव_अम्बरे ।

yadA padArtha.zaktInAm sambhUktAnAm iva_ambare |

वसत्य् अस्तमिता_अन्या_ईहा वासना_इति तदा_उच्यते ॥३।९६।२४॥

vasati_astamitA_anyA_IhA vAsanA_iti tadA_ucyate ||3|96|24||

अस्य_आत्म.तत्त्वम् विमलम् द्वितीया दृष्टिर् अङ्किता ।

asya_Atma.tattvam vimalam dvitIyA dRSTi:_aGkitA |

जाता ह्य्_अविद्यमाना_इव तदा विद्या_इति कथ्यते ॥३।९६।२५॥

jAtA hi_avidyamAnA_iva tadA vidyA_iti kathyate ||3|96|25||

स्फुरत्य् आत्म.विनाशाय विस्मारयति तत्.पदम् ।

sphurati_Atma.vinAzAya vismArayati tat.padam |

मिथ्या.विकल्प.जालेन तन्.मलम् परिकल्प्यते ॥३।९६।२६॥

mithyA.vikalpa.jAlena tan.malam parikalpyate ||3|96|26||

श्रुत्वा स्पृष्ट्वा च दृष्ट्वा च भुक्त्वा घ्रात्वा विमृश्य च ।

zrutvA spRSTvA ca dRSTvA ca bhuktvA ghrAtvA vimRzya ca |

इन्द्रम् आनन्दयत्य् एषा तेन_इन्द्रियम् इति स्मृतम् ॥३।९६।२७॥

indram Anandayati_eSA tena_indriyam iti smRtam ||3|96|27||

सर्वस्य दृश्य.जालस्य परमात्मन्य् अलक्षिते ।

sarvasya dRzya.jAlasya paramAtmani_alakSite |

प्रकृतत्वेन भावानाम् लोके प्रकृतिर् उच्यते ॥३।९६।२८॥

prakRtatvena bhAvAnAm loke prakRti:_ucyate ||3|96|28||

सद् असत्ताम् नयत्य् आशु सत्ताम् वा सत्त्वम् अञ्जसा ।

sat_asattAm nayati_Azu sattAm vA sattvam aJjasA |

सत्ता.असत्ता.विकल्पो ऽयम् तेन माया_इति कथ्यते ॥३।९६।२९॥

sattA.asattA.vikalpa:_ayam tena mAyA_iti kathyate ||3|96|29||

दर्शन.श्रवण.स्पर्श.रसन.घ्राण=कर्मभि: ।

darzana.zravaNa.sparza.rasana.ghrANa=karmabhi: |

क्रिया_इति कथ्यते लोके कार्य.कारणताम् गता ॥३।९६।३०॥

kriyA_iti kathyate loke kArya.kAraNatAm gatA ||3|96|30||

चितेश् चेत्य.अनुपातिन्या गतायाः स.कलङ्कताम् ।

cite:_cetya.anupAtinyA gatAyA: sa.kalaGkatAm |

प्रस्फुरत्_रूप*धर्मिण्या एताः पर्याय.वृत्तयः ॥३।९६।३१॥

prasphurat_rUpa.dharmiNyA etA: paryAya.vRttaya: ||3|96|31||

चित्तताम् उपयाताया* गतायाः प्रकृतम् पदम् ।

cittatAm upayAtAyA* gatAyA: prakRtam padam |

स्वैर् एव संकल्प.शतैर् भृशम् रूढिम् उपागताः ॥३।९६।३२॥

svai:_eva saMkalpa.zatai:_bhRzam rUDhim upAgatA: ||3|96|32||

चेतनीय.कलङ्क.अङ्काज् जाड्य.जाल.अनुपातिनी ।

cetanIya.kalaGka.aGkAt_jADya.jAla.anupAtinI |

संख्या.विभाग.कलना स्व.वैकल्प.आकुला_इव चित् ॥३।९६।३३॥

saMkhyA.vibhAga.kalanA sva.vaikalpa.AkulA_iva cit ||3|96|33||

जीव* इत्य् उच्यते लोके मन* इत्य् अपि कथ्यते ।

jIva* iti_ucyate loke mana* iti_api kathyate |

चित्तम् इत्य् उच्यते सा_एव बुद्धिर् इत्य् उच्यते तथा ॥३।९६।३४॥

cittam iti_ucyate sA_eva buddhi:_iti_ucyate tathA ||3|96|34||

नाना.संकल्प.कलिलम् पर्याय.निचयम् बुधाः ।

nAnA.saMkalpa.kalilam paryAya.nicayam budhA: |

वदन्त्य् अस्याः कलङ्किन्याश् च्युतायाः परमात्मनः ॥३।९६।३५॥

vadanti_asyA: kalaGkinyA:_cyutAyA: paramAtmana: ||3|96|35||

राम* उवाच ।

rAma* uvAca |

मनः किम् स्याज् जडम् ब्रह्मन् तथा वा_अपि च चेतनम् ।

mana: kim syAt_jaDam, brahman, tathA vA_api ca cetanam |

इत्य् एको मम तत्त्व.ज्ञ* निश्चयो ऽन्तर् न जायते ॥३।९६।३६॥

iti_eka:_mama tattva.jJa* nizcaya:_antar na jAyate ||3|96|36||

वसिष्ठ उवाच ।

vasiSTha* uvAca |

मनो हि न जडम् राम न_अपि चेतनताम् गतम् ।

mana:_hi na jaDam, rAma, na_api cetanatAm gatam |

म्लाना_अजडा तदा दृष्टिर् मन* इत्य् एव कथ्यते ॥३।९६।३७॥

mlAnA_a.jaDA tadA dRSTi:_mana* iti_eva kathyate ||3|96|37||

मध्ये सद्.असत: रूपम् प्रतिभूतम् य dx _आविलम् ।

madhye sat_asata:_rUpam pratibhUtam yat_Avilam |

जागत: कारणम् नाम तद् एतच् चित्तम् उच्यते ॥३।९६।३८॥

jAgata: kAraNam nAma tat_etat_cittam ucyate ||3|96|38||

शाश्वतेन_एक.रूपेण निश्चयेन विना स्थिति: ।

zAzvatena_eka.rUpeNa nizcayena vinA sthiti: |

येन सा चित्तम् इत्य् उक्ता तस्माज् जातिम् इदम् जगत् ॥३।९६।३९॥

yena sA cittam iti_uktA tasmAt_jAtim idam jagat ||3|96|39||

जड.अजड.दृशोर् मध्ये दोला.रूपम् स्व.कल्पनम् ।

jaDa.ajaDa.dRzo:_madhye dolA.rUpam sva.kalpanam |

यच् चितो म्लान.रूपिण्यास् तद् एतन् मन* उच्यते ॥३।९६।४०॥

yat_cita:_mlAna.rUpiNyA: tat_etat_mana* ucyate ||3|96|40||

चिन् नि:स्पन्दो हि मलिनः कलङ्क.विकल.अन्तरम् ।

cit_ni:spanda:_hi malina: kalaGka.vikala.antaram |

मन* इत्य् उच्यते, राम, न जडम् न च चिन्मयाम् ॥३।९६।४१॥

mana* iti_ucyate, rAma, na jaDam na ca cit.mayAm ||3|96|41||

तस्य_इमानि विचित्राणि नामानि कलितान्य् अलम् ।

tasya_imAni vicitrANi nAmAni kalitAni_alam |

अहम्कार.मनोनो.बुद्धि.जीव.आद्यानि_इतराण्य्_अपि ॥३।९६।४२॥

ahamkAra.mana:_buddhi.jIva.AdyAni_itarANi_api ||3|96|42||

यथा गच्छति शैलू So रूपाण्य् अलम् तथैव हि ।

yathA gacchati zailUSa:_rUpANi_alam tathA_eva hi |

मनो नामान्य् अनेकानि धत्ते कर्म.अन्तरम् व्रजत् ॥३।९६।४३॥

mana:_nAmAni_anekAni dhatte karma.antaram vrajat ||3|96|43||

चित्र.अधिकार.वशतो विचित्रा* विकृत.अभिधाः ।

citra.adhikAra.vazata:_vicitrA* vikRta.abhidhA: |

यथा याति नर: कर्म.वशाद् याति तथा मनः ॥३।९६।४४॥

yathA yAti nara: karma.vazAt_yAti tathA mana: ||3|96|44||

या* एताः कथिताः संज्ञा* माया राघव चेतसः ।

yA* etA: kathitA: saMjJA* mAyA rAghava cetasa: |

एता* एव_अन्यथा प्रोक्ता* वादिभि: कल्पना.शतैः ॥३।९६।४५॥

etA* eva_anyathA proktA* vAdibhi: kalpanA.zatai: ||3|96|45||

स्वभाव.अभिमतम् बुद्धिम् आरोप्य मनसा कृताः ।

svabhAva.abhimatam buddhim Aropya manasA kRtA: |

मनो.बुद्धि.इन्द्रिय.आदीनाम् विचित्रा नाम रीतयः ॥३।९६।४६॥

mana:.buddhi.indriya.AdInAm vicitrA nAma rItaya: ||3|96|46||

मनो हि जडम् अन्यस्य भिन्नम् अन्यस्य जीवत: ।

mana:_hi jaDam anyasya bhinnam anyasya jIvata: |

तथा_अहम्कृतिर् अन्यस्य बुद्धिर् अन्यस्य वादिनः ॥३।९६।४७॥

tathA_ahamkRti:_anyasya buddhi:_anyasya vAdina: ||3|96|47||

अहम्कार.मनो.बुद्धि.दृष्टयः सृष्टि.कल्पनाः ।

ahamkAra.mana:.buddhi.dRSTaya: sRSTi.kalpanA: |

एक.रूपतया प्रोक्ता या माया, रघुनन्दन ॥३।९६।४८॥

eka.rUpatayA proktA yA mAyA, raghunandana ||3|96|48||

नैयायिकैर् इतरथा तादृशै: परिकल्पिताः ।

naiyAyikai:_itarathA tAdRzai: parikalpitA: |

अन्यथा कल्पिताः सांख्यैश् चार्वाकैर् अपि च_अन्यथा ॥३।९६।४९॥

anyathA kalpitA: sAMkhyai:_cArvAkai:_api ca_anyathA ||3|96|49||

जैमिनीयैश् च_अर्हतैश् च बौद्धैश् वैशेषिकैस् तथा ।

jaiminIyai:_ca_arhatai:_ca bauddhai:_vaizeSikai:_tathA |

अन्यैर् अपि विचित्रैस् तैः पाञ्च.रात्र.आदिभिस् तथा ॥३।९६।५०॥

anyai:_api vicitrai:_tai: pAJca.rAtra.Adibhi:_tathA ||3|96|50||

सर्वैः_एव च गन्तव्यम् तैः पदम् परमार्थिकम् ।

sarvai:_eva ca gantavyam tai: padam paramArthikam |

विचित्रम् देश.काल.उत्थैः परम् एकम् इव_अध्व.गैः ॥३।९६।५१॥

vicitram deza.kAla.utthai: param ekam iva_adhva.gai: ||3|96|51||

अज्ञानात् परमार्थस्य विपरीत.अवबोधत: ।

ajJAnAt paramArthasya viparIta.avabodhata: |

केवलम् विवदन्त्य् एते विकल्पैर् त्यैर् आरुरुक्षवः ॥३।९६।५२॥

kevalam vivadanti_ete vikalpai:_ArurukSava: ||3|96|52||

स्व.मार्गम् अभिशंसन्ति वादिनश् चित्रया दृशा ।

sva.mArgam abhizaMsanti vAdina:_citrayA dRzA |

विचित्र.देश.काल.उत्था* मार्गम् स्वम् पथिका* इव ॥३।९६।५३॥

vicitra.deza.kAla.utthA: mArgam svam pathikA: iva ||3|96|53||

तैर् मिथ्या, राघव, प्रोक्ताः कर्म.मानस.चेतसाम् ।

tai:_mithyA, rAghava, proktA: karma.mAnasa.cetasAm |

स्व.विकल्प.अर्पितैर् अर्थैः स्वाः स्वा* वैचित्र्य.युक्तयः ॥३।९६।५४॥

sva.vikalpa.arpitai:_arthai: svA: svA* vaicitrya.yuktaya: ||3|96|54||

यथा_एव पुरुषः स्नान.दान.अदान.आदिकाः क्रियाः ।

yathA_eva puruSa: snAna.dAna.adAna.AdikA: kriyA: |

कुर्वन् तत्.कर्तृ.वैचित्र्यम् एति तद्वद् इदम् मनः ॥३।९६।५५॥

kurvan tat.kartR.vaicitryam eti tadvat_idam mana: ||3|96|55||

विचित्र.कार्य.वशतो नाम.भेदेन कर्तृता ।

vicitra.kArya.vazata:_nAma.bhedena kartRtA |

मनः सम्प्रोच्यते जीव.वासना.कर्म.नामभि: ॥३।९६।५६॥

mana: samprocyate jIva.vAsanA.karma.nAmabhi: ||3|96|56||

चित्तम् एव_इदम् अखिलम् सर्वेण_एव_अनुभूयते ।

cittam eva_idam akhilam sarveNa_eva_anubhUyate |

अ.चित्तो हि नरो लोकम् पश्यन्न् अपि न पश्यति ॥३।९६।५७॥

a.citta:_hi nara:_lokam pazyan*_api na pazyati ||3|96|57||

श्रुत्वा स्पृष्ट्वा च दृष्ट्वा च भुक्त्वा घ्रात्वा शुभ.अशुभम् ।

zrutvA spRSTvA ca dRSTvA ca bhuktvA ghrAtvA zubha.azubham |

अन्तर्.हर्षम् विषादम् च समनस्को हि विन्दति ॥३।९६।५८॥

antar.harSam viSAdam ca samanaska:_hi vindati ||3|96|58||

आलोक* इव रूपाणाम् अर्थानाम् कारणम् मनः ।

Aloka* iva rUpANAm arthAnAm kAraNam mana: |

बध्यते बद्ध.चित्तो हि मुक्त.चित्तो हि मुच्यते ॥३।९६।५९॥

badhyate baddha.citta:_hi mukta.citta:_hi mucyate ||3|96|59||

तज् जडानाम् परम् विद्धि जडम् येन_उच्यते मनः ।

tat_jaDAnAm param viddhi jaDam yena_ucyate mana: |

न च_अवगच्छति जडम् मनो यस्य हि मुच्यते ॥३।९६।६०॥

na ca_avagacchati jaDam mana:_yasya hi mucyate ||3|96|60||

न चेतनम् न च जडम् यद् इदम् प्रोत्थितम् मनः ।

na cetanam na ca jaDam yat_idam pra.utthitam mana: |

विचित्र.सुख.दु:ख.ईहम् जगद् अभ्युदितम् तदा ॥३।९६।६१॥

vicitra.sukha.du:kha.Iham jagat_abhyuditam tadA ||3|96|61||

एक.रूपे हि मनसि संसार: प्रविलीयते ।

eka.rUpe hi manasi saMsAra: pra.vilIyate |

उप.आविलम् कारणम् तैर् भ्रान्त्या जगद् उप.स्थितम् ॥३।९६।६२॥

upa.Avilam kAraNam tai:_bhrAntyA jagat_upa.sthitam ||3|96|62||

अजडम् हि मनो राम संसारस्य न कारणम् ।

a.jaDam hi mana:,_rAma, saMsArasya na kAraNam |

जडम् च_उपल*धर्म_अपि संसारस्य न कारणम् ॥३।९६।६३॥

jaDam ca_upala.dharmA_api saMsArasya na kAraNam ||3|96|63||

न चेतनम् न च जडम् तस्माज् जगति, राघव ।

na cetanam na ca jaDam tasmAt_jagati, rAghava |

मनः कारणम् अर्थानाम् रूपाणाम् इव भासनम् ॥३।९६।६४॥

mana: kAraNam arthAnAm rUpANAm iva bhAsanam ||3|96|64||

चित्ताद् ऋते ऽन्यद् यद्य्_अस्ति तद् अचित्तस्य किम् जगत् ।

cittAt_Rte_anyat_yadi_asti tat_acittasya kim jagat |

सर्वस्य भूत.जातस्य समग्रम् प्रविलीयते ॥३।९६।६५॥

sarvasya bhUta.jAtasya samagram pravilIyate ||3|96|65||

नाना.कर्म.वशावेशान् मनो नाना.अभिधेयताम् ।

nAnA.karma.vazAvezAn_mana:_nAnA.abhidheyatAm |

एकम् विचित्रताम् एति कालो नाना यथा.ऋतुभि: ॥३।९६।६६॥  

ekam vicitratAm eti kAla:_nAnA yathA.Rtubhi: ||3|96|66||

यदि नाम_अ.मनस्कारम् अहम्कार.इन्द्रिय.क्रियाः ।

yadi nAma_a.manaskAram ahamkAra.indriya.kriyA: |

क्षोभयन्ति शरीरम् तत् सन्तु जीव.आदयः किल ॥३।९६।६७॥

kSobhayanti zarIram tat santu jIva.Adaya: kila ||3|96|67||

दर्शनेषु तु ये प्रोक्ता* भेदा* मनसि तर्कत: ।

darzaneSu tu ye proktA* bhedA* manasi tarkata: |

क्वचित् क्वचिद् वाद.करैर् अपवाद.करैः किल ॥३।९६।६८॥

kvacit kvacit_vAda.karai:_apavAda.karai: kila ||3|96|68||

ते हि राम न बुध्यन्ते विशिष्यन्ते न च क्वचित् ।

te hi rAma na budhyante viziSyante na ca kvacit |

सर्वा* हि शक्तयो देवे विद्यन्ते सर्वगा* यत: ॥३।९६।६९॥

sarvA: hi zaktaya:_deve vidyante sarvagA: yata: ||3|96|69||

यदैव खलु शुद्धायाम् मनाग्_अपि हि संविदः ।

yadA_eva khalu zuddhAyAm manAk_api hi saMvida: |

जडा_एव शक्तिर् उदिता तदा वैचित्र्यम् आगतम् ॥३।९६।७०॥

jaDA_eva zakti:_uditA tadA vaicitryam Agatam ||3|96|70||

ऊर्ण.नाभाद् यथा तन्तुर् जायते चेतनाज् जड: ।

UrNa.nAbhAt_yathA tantu:_jAyate cetanAt_jaDa: |

नित्य.प्रबुद्धात् पुरुषाद् ब्रह्मण: प्रकृतिस् तथा ॥३।९६।७१॥

nitya.prabuddhAt puruSAt_brahmaNa: prakRti:_tathA ||3|96|71||

अविद्या.वशतश् चित्त.भावनाः स्थितिम् आगताः ।

avidyA.vazata:_citta.bhAvanA: sthitim AgatA: |

चिति पर्याय.शब्दा* हि भिन्नास् ते न_इह वादिनाम् ॥३।९६।७२॥

citi paryAya.zabdA* hi bhinnA:_te na_iha vAdinAm ||3|96|72||

जीवो मनश् च ननु बुद्धिर् अहम्कृतिश् चेति

jIva:_mana:_ca nanu buddhi:_ahamkRti:_ceti_

एवम् प्रथाम् उपगता_इयम् अनिर्मला चित् ।

evam prathAm upagatA_iyam a.nirmalA cit |

सा_एषा_उच्यते जगति चेतन.चित्त.जीव=

sA_eSA_ucyate jagati cetana.citta.jIva=

सम्ज्ञा=गणेन किल न_अस्ति विवाद* एषः ॥३।९६।७३॥

samjJA=gaNena kila na_asti vivAda* eSa: ||3|96|73||

॥

oॐm

VASISHTHA said—

मनो हि भावनामात्रम् भावना स्पन्द*धर्मिणी ।

mana:_hi bhAvanA.mAtram bhAvanA spanda.dharmiNI |

क्रिया तद् भावितारूपम् फलम् सर्वो ऽनुधावति ॥३।९६।१॥

kriyA tat_bhAvitA.rUpam phalam sarva:_anudhAvati ||3|96|1||

.

Since

Manas the Mind is the measured mode of Feeling

Feeling assumes the quality of vibrant activity

.

that kriyA.Activity assumes the form of what is to come

&

everything follows as its fruit

.

manas.Manas.Mind.:_hi.for/indeed = bhAvanA.Feeling.mAtram / bhAvanA.Feeling =  spanda.vibrant.energy.dharmi.lawful/dutiful/virtuous/pious.x.NI / kriyA.Action/activity tat.that bhavitA/bhavitR.future/what's.to.be.rUpa.form.m = phala.fruit.m sarva.all/every:_anudhAvati.experiencing

.

*vlm.1 VASISHTHA said:—The mind is mere thought, and thought is the mind in motion (literally, having the property of fluctuation). Its actions are directed by the nature of the thoughts (lit.according to the nature of the objects of thought); and the result of the acts is felt by every body in his mind.

*vwv.462/1. Mind is indeed mere thought. Thought is activity having the characteristic of vibration (or movement). Everyone pursues the result in the form of the future (manifestation) of that (activity).

*sv. Mind is only perception; and perception is movement in consciousness. The expression of this movement is action, and fruition follows this.

*VA: mana:_hi bhAvanA.mAtram bhAvanA spanda.rUpiNI | kriya tad.bhAvitA.rUpam phalam sarvo.'nudhAvati [3096001] . jd. All my texts (including vwv) have "spanda.dharmiNI". Is this an error, or is there another transcription with this reading ???

RÂMA asked—

विस्तरेण मम ब्रह्मन् जडस्य अप्य् अजड.आकृते: ।

vistareNa mama brahman jaDasya_api_ajaDa.AkRte: |

रूपम् आरूढ.संकल्पम् मनसो वक्तुम् अर्हसि ॥३।९६।०२॥

rUpam ArUDha.saMkalpam manasa:_vaktum arhasi ||3|96|2||

.

Sir

I would like you to tell me

—at great length—

about the form of Manas the Mind, whether it is

 substantial o/r insubstantial form

...

please

!

by.with the vistara.spreading/extensive/expansive.eNa  mama.my/mine.my/mine, Brahmin, = of jaDa.inert/solid.sya api.tho/even.even/tho. + a..not/without+.jaDa.inert/thick/substantial +

AkRti.shape/embodiment + e: = rUpa.form + m

ArUDha.ridden.by/sitting.on + saMkalpa.Concept . arisen/reached.as a concept = manas.Manas.Mind + sas.he/it vaktum.to.say + arhasi .you ott

.

* Note on spelling: The vicious "ough" has been properly modernized to

*thott (thought), *ott (ought),  *thru (through), *tho (though), *enuf (enough), &c.

English "or" has two senses, the 'exclusive [o/r]' & the 'inclusive [o&r]'.

theus o/r y = either  or y (but not both) //  o&r y =  o/r y (or both). 

*vlm.2. Ráma said:—Sir, I pray you will explain in length, regarding the immaterial mind as opposed to the material body, and its inseparable property of will or volition (contrary to the inertness of dull matter).

*AS: Please tell me in detail, the nature of mind engaged in formulating actions (ArUDha.saMkalpa), even though it is material . jaDa, yet has the form of non.material . ajaDa.AkRtiH. Thus the doubt is that even though mind is part of the perishable world, it seems to share the divine spark . the power of saMkalpa, and Rama wishes to learn how this happens.

*jd: I take a different reading here. We are looking at manas.Mind.

It is the self.containing repository of

 buddhi.Intellect, and citta Affection, and ahamkAra Egoity.

This comprehensive Mind has a rUpa.Form.

What *rAma wants to know, is the kind of Form.

Is it solid, inert, like a stone?

or does it manifest some sort of spanda.Vibration

(from the motions of electrons in the notions of the brain)?

or is it a perceptual concept? ¶ saMkalpa is, in the YV, a very important technical term, and will be more closely defined in many sargas to come.

*by.with the vistara.spreading/extensive/expansive.eNa  mama.my/mine.my/mine, Brahmin, = of jaDa.inert/solid.sya api.tho/even.even/tho. + a..not/without+.jaDa.inert/thick/substantial +

AkRti.shape/embodiment + e: = rUpa.form + m ArUDha.ridden.by/sitting.on + saMkalpa.Concept . arisen/reached.as a concept = manas.Manas.Mind + sas.he/it vaktum.to.say + arhasi .you ott

VASISHTHA said—

अनन्तस्य_आत्म.तत्त्वस्य सर्व.शक्तेर् महात्मनः ।

anantasya_Atma.tattvasya sarva.zakte:_mahAtmana: |

संकल्प.शक्ति=रचितम् यद् रूपम् तन् मनो विदु: ॥३।९६।०३॥

saMkalpa.zakti=racitam yat_rUpam tat_mana:_vidu: ||3|96|3||

.

of the unbounded Self/Thatness,

of the All.Power, the Great.Self,

as a form which is a construction of conceptual power

That is called

manas.Mind

.

ananta.boundless/endless/infinite.sya AtmA.Aatmaa.self.tattva.truth/effectivity.sya of sarva.all/every.zakti.power.e: mahAtma.great.Self.na: = saMkalpa.Concept.zakti.power=racita.produced/constructed.m yad.what/which rUpa.form.m tat.that/it/he manas.Mind vidus.they.know

.

*vwv._.., the all.powerful Supreme Spirit, created by its power of thought (or will)._.. They regard that as the mind which is the form produced by the will.power of the all.powerful infinite principle of the Self which is the Supreme Spirit.

*sv.2.3 Mind is an intention arising in the omnipotent and infinite consciousness.

*AS: This one was indeed harder, mainly because it seems to be fighting with unnamed arguments without specifying them. I don't see much significant being said, though(:)). *VA . sir, I pray tell me in detail about notion of mind, which takes form of inert objects, yet being non.inert? *AS: The sentence is: jaDasya api ajaDa.AkRte: manasa: ArUDha.saMkalpam rUpam vistareNa mama vaktum arhasi. Thus, it means, please tell me in detail, the nature of mind engaged in formulating actions (ArUDha.saMkalpa), even though it is material . jaDa, yet has the form of non.material . ajaDa.AkRtiH. Thus the doubt is that even though mind is part of the perishable world, it seems to share the divine spark . the power of saMkalpa, and Rama wishes to learn how this happens.

*jd: I take a different reading here. We are looking at manas.Mind. It is the self.containing repository of buddhi.Intellect, and #citta Affection, and #ahamkAra Egoity. This comprehensive Mind has a Rûpa Form. What *rAma wants to know, is the kind of Form. Is it solid, inert, like a stone? or does it manifest some sort of Spanda Vibration (from the motions of electrons to the motions of thought)? or is it a perceptual concept? ¶ saMkalpa is, in the YV, a very important technical term, and will be more closely defined in many sargas to come.

#ArUDha . mounted, ascended, bestridden (as a horse &c); risen; raised up, elevated on high; undertaken; reached, brought to (often used in compounds e.g indriya.ArUDha, brought under the cognizance of the senses, perceived); having reached or attained, come into (a state); ArUDham . the mounting, arising . y1017.024

#jaDa has many Engl. equivalents, but no one word comprehends them all. A corpse is jaDa—inert and stiff. The mind of an ignorant person is jaDa—dull, stupid. When frozen, ice becomes jaDa—dense, unmoving. And so on ….

*vwv.1078/3 That is considered as the mind [manas] which is the form of the Infinite Principle of the Self, the all.powerful Supreme Spirit, created by its power of thought (or will). *vwv.453/3 They regard that as the mind which is the form produced by the will.power of the all.powerful infinite principle of the Self which is the Supreme Spirit.

.??source . Mind is an intention arising in the omnipotent and infinite consciousness. It stands between the real and the unreal, as it were, but inclined towards comprehension. Though non.different from the infinite consciousness, it thinks that it is. Though non.doing, it thinks it does. Such is the mind, and these qualities are inseparable from the mind. Even so the jiva and the mind are inseparable.

*vlm.3. Vasishtha replied:—The nature of the mind is known to be composed of the property of Volition, which is an attribute of the infinite and almighty power of the Supreme soul. (i.e. The mind is the volitive principle of the soul).

*sv.2.3 Mind is an intention arising in the omnipotent and infinite consciousness.

*ananta.boundless/endless/infinite.sya AtmA.Aatmaa.self.tattva.truth/effectivity.sya of sarva.all/every.zakti.power.e: mahAtma.great.Self.na: =saMkalpa.Concept.zakti.power=racita.produced/constructed.m yad.what/which rUpa.form.m tat.that/it/he manas.Mind vidus.they.know

भावः सद्.असतोर् मध्ये नृणाम् चलति यश् चल: ।

bhAva: sat.asato:_madhye nRNAm calati ya:_cala: |

कलन.उन्मुखताम् यातस् तद्.रूपम् मनसो विदु: ॥३।९६।०४॥

kalana.unmukhatAm yAta:_tat.rUpam manasa:_vidu: ||3|96|4||

.

between the states of So and not.So

what moves as the motions of men

has come to creative expansion

wherefore they know it as a "That.formation" of Mind

:

the state of Imagination

o.p.e.n.i.n.g

from which

a That.formation of Mind

is known

.

bhAva.State/becoming sat.being.so+a..not/without+sat.being.so+o:_madhye.amidst/between + of the  nR.huMans+NAm calat.stirring/moving+i ya:.what/which+

cala.moving/stirring/variable.x : = kalana.effecting/producing.x unmukha.facing/looking.at/regarding.x tA.x m +

yAta.having.come/gone.to+: = tat.that.one. rUpa.form.m manas.Manas.Mind + sa:.he/that . vidu.they know.to.be +:.

.

??? vwv reads quite differently.

and vlm goes wild...

*vwv. They consider that as the form of the mind, which moving (or unsteady) state of men throbs [calati trembles. cp. `carati / `calati] between existence and non.existence, gone.to [cala: a stirring ] to the state of readiness for grasping (objects) [cp. `kalana / `karaNa]

*vlm.4. The mind is known to be of the form of that self moving principle, which determines the dubitation of men between the affirmative and negative sides: (as whether it is so or not dwikotika). i.e. The principle of rationality or the Reasoning faculty, consisting of the two great alternatives; viz. 1 The principle of contradiction: or of two contradictory propositions of which one is true, and the other untrue, i.e. Is, or, is not 2.Raison determinantic? or determining by a priori reasoning, as, why so and not otherwise.

* bhAva.State/becoming sat.being.so+a..not/without+sat.being.so+o:_madhye.amidst/between + of the  nR.huMans+NAm calat.stirring/moving+i ya:.what/which+ cala.moving/stirring/variable.x : = kalana.effecting/producing.x unmukha.facing/looking.at/regarding.x tA.x m yAta.having.come/gone.to+: = tat.that.one. rUpa.form.m manas.Manas.Mind + sa:.he/that . vidu.they know.to.be +:.

न_अहम् वेद.अवभास.आत्मा कुर्वाणो ऽस्मि_इति निश्चयः ।

na_aham veda.avabhAsa.AtmA kurvANa:_asmi_iti nizcaya: |

तस्माद् एकान्त.कलनस् तद् रूपम् मनसो विदु: ॥३।९६।०५॥

tasmAt_ekAnta.kalana:_tat_rUpam manasa:_vidu: ||3|96|5||

.

na.no/not aham.I veda.avabhaasa.Atma.self.a . not I a veda.illumined soul =

kurvaaNas asmi iti.so/"thus" nizcaya.uncertainty/doubt: . working I am, no.doubt.about.it = tasmaat.thence/from.that + ekaanta. kalana.effecting/producing : tat.that.one.ruupa.form+m manas.Manas.Mind+sa: vidus.they know.to.be

.

veda

avabhAsa

kurvANa:

asmi

ekAnta

.

*vwv.460/5. They consider that as the form of the mind which is the firm belief, namely, "(Though) of the nature of knowledge, I do not know. I am doing. Hence, I am one perpetually grasping (objects)."

*vlm.5. The mind is known to be of the form of Ego, which is ignorant of the self manifesting soul of God; and believes itself as the subject of its thoughts and actions.

*sv.5 Though non.different from the infinite consciousness, it thinks that it is. Though non.doing, it thinks it does.

कल्पना.आत्मिकया कर्म.शक्त्या विरहितम् मनः ।

kalpanA.AtmikayA karma.zaktyA virahitam mana: |

न सम्भवति लोके ऽस्मिन् गुण.हीनो गुणी यथा ॥३।९६।०६॥

na sambhavati loke_asmin guNa.hIna:_guNI yathA ||3|96|6||

.

kalpanA.Imagining

by its nature

is karma.Power.

Deprived of it,

the Mind does not become

in this world

How to qualify what's without qualities

?

by.with the kalpanA.creating/imagining.Atmika.Âtmic/re.self.yA karma.zakti.power.yA virahita.deprived/abandoned.m manas.Mind  = na.no/not sambhavat.manifest/becoming.i loka.world/people.e asmin.here/in.this guNa.quality/virtue.hIna.without: guNa.quality/virtue.I yathA.as/how

.

*vwv.2164/6 A mind bereft of the power of action in the form of imagination (or will) [kalpanA] does not exist in this world, as a thing possessed of qualities does not exist without such qualities.

*vlm.6. The mind is of the nature of imagination (Kalpaná, which is ever busy in its operations: hence the inactivity of the mind is as impossible in this world, as the insapience of the sapient man. (Imagination is an active faculty, representing the phenomena of the internal and external worlds, Sir W Hamilton. It is an operation of the mind consisting of manifold functions, such as;—1. of receiving by the faculty of conception. 2. of retaining by the faculty of memory. 3. of recalling by the power of reproductive fancy; 4. of combining by productive fancy. In modern philosophy, it is the power of apprehending ideas, and combining them into new forms).

*sv.6.7 Such is the mind, and these qualities are inseparable from the mind. Even so the jiva and the mind are inseparable.

*vwv.2164/6 A mind bereft of the power of action in the form of imagination (or will) [kalpanA] does not exist in this world, as a thing possessed of qualities does not exist without such qualities.

* by.with the kalpanA.creating/imagining.Atmika.Âtmic/re.self.yA karma.zakti.power.yA virahita.deprived/abandoned.m manas.Mind  = na.no/not sambhavat.manifest/becoming.i loka.world/people.e asmin.here/in.this guNa.quality/virtue.hIna.without: guNa.quality/virtue.I yathA.as/how

यथा वह्न्य्.औष्ण्ययो: सत्ता न सम्भवति भिन्नयो: ।

yathA vahni.auSNyayo: sattA na sambhavati bhinnayo: |

तथैव कर्म.मनसोस् तथा_आत्म.मनसोर् अपि ॥३।९६।७॥

tathA_eva karma.manaso:_tathA_Atma.manaso:_api ||3|96|7||

.

Fire and Heat

—in their state of Being.So—

are not different things

.

nor are

karma and manas.Mind,

nor too

the self and Mind

.

yathA.as/when vahni.x auSNya.yo: sattaa na.no/not sambhavat.manifest/becoming.i bhinna.yo: = tathA.thus/thatwise eva karma.mana.x so: = tathA.x  Atma.x mana.x so:_api

.

vahni.fire/flame

auSNya

sattA.x  = na sambhavat.x i bhinna.x yo: = tathA.x

eva.indeed\only/very

.x  karma.mana.x so: = tathA.x  Atma.x mana.x so:_api

.

*vlm.7. As there is no difference in the essence of fire and heat; so there is no difference whatever between mind and its activity, and so betwixt the mind and soul (i.e. the living soul).

*vwv.2165/7 As the existence of separated fire and heat does not happen, so, also, (the separation) of action and the mind and the individual soul and the mind (does not happen).

स्वेन_एव चित्त.रूपेण कर्मणा फल*धर्मिणा ।

svena_eva citta.rUpeNa karmaNA phala.dharmiNA |

संकल्प.एक.शरीरेण नाना.विस्तर.शालिना ॥३।९६।०८॥

saMkalpa.eka.zarIreNa nAnA.vistara.zAlinA ||3|96|8||

इदम् ततम् अनेक.आत्म मायामयाम् अ.कारणम् ।

idam tatam aneka.Atma mAyAmayAm a.kAraNam |

विश्वम् विगत.विन्यासम् वासना.कल्पना.आकुलम् ॥३।९६।०९॥

vizvam vigata.vinyAsam vAsanA.kalpanA.Akulam ||3|96|9||

.

with its own chitta.Affected.form

with karmas that bear fruit

with one conceptual body possessed of various extensions

…

this many.selfed expanse,

this causeless mAyA.made universe

expands and disperses its imagined mess of vAsanA.matrixes

.

svena.w.Urself eva.indeed\only/very by/with citta.Chitta/Affective mind.rUpa.form.eNa karma.Karma/causality.NA phala.fruit.dharmi.x.NA saMkalpa.Concept.eka.only/one.zarIra.body.eNa nAnA.various.vistAra.extension/expanse.zAli.x.nA idam.this.here tata.x.m aneka.not.one/several.AtmA.Aatmaa.self mAyA.Illusion.maya.made.Am akAraNa.causeless.m vizva.universe.m vigata.gone.away/disappeared.vinyAsa.arrangement/order.m vAsanA.Imprint/Habituation.kalpana.imagining/fashioning.Akula.crowded.m

.

*vwv. This objective world, manifold in nature, full of illusion, causeless, devoid of arrangement and confounded by the imaginations (arising from) desires (or mental impressions), is spreat_out by one's own action if the form of thought, having the characteristic of (producing) results, with imagination alone as its body and endowed with various minute details.

*AS. vizvam is described to have its own "mind.form" and its own fruitful actions, it has a unique creative .saMkalpa body, spreat_across multiple bodies (anekAtma)_..

* svena.w.Urself eva.indeed\only/very by/with citta.Chitta/Affective mind.rUpa.form.eNa karma.Karma/causality.NA phala.fruit.dharmi.x.NA saMkalpa.Concept.eka.only/one.zarIra.body.eNa nAnA.various.vistAra.extension/expanse.zAli.x.nA idam.this.here tata.x.m aneka.not.one/several.AtmA.Aatmaa.self mAyA.Illusion.maya.made.Am akAraNa.causeless.m vizva.universe.m vigata.gone.away/disappeared.vinyAsa.arrangement/order.m vAsanA.Imprint/Habituation.kalpana.imagining/fashioning.Akula.crowded.m

या येन वासना यत्र सता_इव_आरोपिता यथा ।

yA yena vAsanA yatra satA_iva_AropitA yathA |

सा तेन फल.सूस् तत्र तदेव प्राप्यते तथा ॥३।९६।१०॥

sA tena phala.sU:_tatra tat_eva prApyate tathA ||3|96|10||

.

yA.who/which.f. yena.by/with.which.whom vAsanA.Imprint/Habituation yatra.where sat.Real/Being.So.A iva.like/as.if Aropita.raised\placed.upon.x.A yathA.so/in.this.way = sA.she/that.f.  tena.by/with.that phala.fruit.sU.getting: tatra.there/then tat.that/it/he eva.indeed\only/very prApyate.is.got tathA.thus

.

However the vAsanA.Trace seems charged with reality,

just in that way it bears its fruit,

what it gets.

*vwv. By what, where and in which manner,

any desire is superimposed (on the mind) by an existent thing as it were,

that (desire) is obtained, as if bringing forth the fruit,

by that, there, then and in that manner.

*vlm.10. Whoever has set his desire in any thing as if it were a reality, finds the same to be attended with the like fruit as he hat_expected of it.

*vlm.10. Whoever has set his desire in any thing as if it were a reality, findst[typo for finds? he the same to be attended with the like fruit as he hat_expected of it. (It means either that Association of ideas in the mind, introducing as by a chord; a train of kindred consecutive ideas, which are realised by their constant repetition, or that the primary desires of our nature, which are not factitious, but rising from our constitutions, are soon satisfied).

*sv.10.12 Whatever the mind thinks of, the organs of action strive to materialise: hence, again, mind is action.

#sU . !!! cf. #su. !!!

* yA.who/which.f. yena.by/with.which.whom vAsanA.Imprint/Habituation yatra.where sat.Real/Being.So.A iva.like/as.if Aropita.raised\placed.upon.x.A yathA.so/in.this.way = sA.she/that.f.  tena.by/with.that phala.fruit.sU.getting: tatra.there/then tat.that/it/he eva.indeed\only/very prApyate.is.got tathA.thus

कर्म बीजम् मनःस्पन्द: कथ्यते ऽथ_अनुभूयते ।

karma bIjam mana:spanda: kathyate_atha_anubhUyate |

क्रियास् तु विविधास् तस्य शाखाश् चित्र.फला:_तरो: ॥३।९६।११॥

kriyA:_tu vividhA:_tasya zAkhA:_citra.phalA:_taro: ||3|96|11||

.

the seed

of karma is

Mind's vibration,

—so they say, and so too it's experienced—

and its manifold activities are the branches of a tree

with many strange fruits

||

karma +  bIja.seed+m manas.Manas.Mind+: spanda.vibrant activity + = kathya.x te atha.&then/so +  anubhUya.xx + te = kriyA.xx + : tu.but +  vividha.various+.A: tasya.of.that.one + = zAkha.x A:_citra.x phala.x A:_taru.x o:

.

*vwv.2162/11. The seed of action is the movement of the mind (or volition). It is declared to be so and is alsoexperienced thus. The various (physical) activities are the branches of that tree with different fruits.

*vlm.11. It is the movement of the mind, which is said,and perceived by us to be the source of our actions; and the actions of the mind are as various as the branches, leaves and fruits of trees. (So it is said, the tree of desire has the mind for its seed, which gives force to the action of bodily organs, resembling its branches; and the activities of the body, are the causes which fructify the tree of desire).

*sv.10.12 Whatever the mind thinks of, the organs of action strive to materialise: hence, again, mind is action.

*jd.11 . karma bIjam mana:spanda: . the seed of *karma is the vibration of Mind = kathyate . so it is said = atha anubhUyate . and so it is also experienced = kriyA: tu vividhA: tasya . and its manifold activities = zAkhA: citra.phalA: taro: . the branches of the tree, with their various/strange fruits.

मनो यद् अनु.संधत्ते तत् कर्म.इन्द्रिय.वृत्तयः ।

mana:_yat_anu.saMdhatte tat karma.indriya.vRttaya: |

सर्वा: सम्पादयन्त्य् एतास् तस्मात् कर्म मनः स्मृतम् ॥३।९६।१२॥

sarvA: sampAdayanti_etA:_tasmAt karma mana: smRtam ||3|96|12||

.

manas yat_anusaMdhatte . What the Mind directs itself toward .

tat karmendriya.vRttaya: . that is the motions/functions of the Karmendriya Action.organs .

sarvA: sampAdayanty etA: . all these things happen .

tasmAt karma mana: smRtam . thus *karma is regarded as manas.Mind

.

what the Mind directs itself toward

is thru the functions of the karma.indriya.Action.organs

sarvA: sampAdayanty etA:

all these things happen.

From That *karma is remembered as manas.Mind

.

*vlm.12. Whatever is determined by the mind, is readily brought into performance by the external organs of action (Karmendriya); thus because the mind is the cause of action, it is identified with the effect. (By the law of the similarity of the cause and effect, in the growth of one seed from another. Or that the efficient cause a quo, is the same with the final.propter.quod by inversion of the causa.cognosendi.—in the effect being taken for the cause).

*sv Whatever the mind thinks of, the organs of action strive to materialise: hence, again, mind is action.

मनो बुद्धिर् अहम्कारश् चित्तम् कर्म_अथ कल्पना ।

mana:_buddhi:_ahamkAra:_cittam karma_atha kalpanA |

संसृतिर् वासना विद्या प्रयत्न: स्मृतिर् एव च ॥३।९६।१३॥

saMsRti:_vAsanA vidyA prayatna: smRti:_eva ca ||3|96|13||

.

Manas.Mind

is

buddhi*Intellect–the analytic mind,

+

ahamkAra."I"dentity—egoity,

+

citta.Affective mind . the Feeling mind

.

*karma

is

its kalpanA*Formulation,

saMsRti*Evolution,

vAsanA*Conditioning,

vidyA*knowing,

prayatna*Effort

—hard work—

as.well.as *smRti *Memory

.

mana:_buddhi:_ahamkAra: = cittam karma_atha kalpanA = saMsRti:_vAsanA vidyA = prayatna: smRti:_eva ca

.

mana:_buddhi:_ahamkAra

cittam karma_atha kalpanA

saMsRti:_vAsanA vidyA

prayatna: smRti

.

sv._.. words without corresponding reality: the sole reality is the infinite consciousness in which these concepts are conceived to exist.

*vlm.13. The mind, understanding, egoism, intellect, action and imagination, together with memory, or retentiveness, desire, ignorance, exertion and memory, are all synonyms of the mind. (The powers of the mind, constitute the mind itself).

*jd. these and what follows are NOT synonyms of Mind

but the saMsAra.bhrama.hetava: of the next verse,

the causes of the *saMsAric delusion.

*jd.13 . मनस् #manas Mind is बुद्धिः buddhi.Intellect . analytic mind अहंकारः #ahamkAra "I".dentity . egoity चित्तम् #citta Affective mind . feeling mind. कर्म अथ कल्पना *karma is #kalpanA Imagining, संसृतिः #saMsRti Evolution वासना #vAsanA Trace conditioning विद्या #vidyA knowing प्रयत्नः #prayatna Effort, hard work स्मृतिः एव च as.well.as #*smRti Memory.

इन्द्रियम् प्रकृतिर् माया क्रिया च_इति_इतरा* अपि ।

indriyam prakRti:_mAyA kriyA ca_iti_itarA: api |

चित्रा: शब्द.उक्तयो ब्रह्मन् संसार.भ्रम.हेतवः ॥३।९६।१४॥

citrA: zabda.uktaya:_, brahman, saMsAra.bhrama.hetava: ||3|96|14||

.

indriya*Organism,

prakRti*Nature,

*mAyA*Illusion,

&

kriyA*Activity

—

there are other versions too

defining limits,

*brAhmaNa,

in the causes of the *saMsAric Delusion

.

indriya.sense.organ.x m prakRti.xx:+ mAyA.Illusion+ kriyA.x  ca.and/also + iti.so/thus . + itara.x A api.even/tho. + citra.image/pictures+A: zabda.word\sound ukti.x aya:, Brahmin, amsaara.Convolution+bhrama.delusion +hetu.cause+ava:  

.

prakRti

mAyA.Illusion+

kriyA

itara

citra.image/picture

zabda.word\sound

ukti

bhrama.delusion

hetu.cause

.

*vlm.14. So also sensation, nature, delusion and actions, are words applied to the mind for bewilderment of the understanding. Many words for the same thing, are misleading from its true meaning).

*sv.13.14 However, mind, intellect, egotism, individualised consciousness, action, fancy, birth and death, latent tendencies, knowledge, effort, memory, the senses, nature, *mAyA or illusion, activity and such other words are but words without corresponding reality: the sole reality is the infinite consciousness in which these concepts are conceived to exist.

काकतलीय.योगेन त्यक्त.स्फार.दृग्.आकृते: ।

kAkatalIya.yogena tyakta.sphAra.dRk.AkRte: |

चितेश् चेत्य.अनुपातिन्या: कृताः पर्याय.वृत्तयः ॥३।९६।१५॥

cite:_cetya.anupAtinyA: kRtA: paryAya.vRttaya: ||3|96|15||

.

kAkatalIya.yogena . it's a case of the Coconut Crow =

tyakta.sphAra.dRg.AkRte: cite: cetya.anupAtinyA: kRtA:

paryAyavRttaya:

.

kAkatalIya

yoga

tyakta

sphAra

dRg

AkRta

citi

cetya

anupAti

paryAya

vRtti

.

*vlm.15. The simultaneous collision of many sensations, (like the Kákátáli sanyoga), diverts the mind from its clear sight of the object of its thought, and causes it to turn about in many ways.

*sv. When, thus veiled by nescience, the same consciousness views diversity in an agitated state and identifies objects as such, it is known as mind. [def. mana:sthiti]

.? The present development of the conceptual creation is kAkatAlIya.yogena by pure accident. It is indeed disappointing. ||3|96|y3.96.15, 4.54.7||. kAkatAlIya = example of crow and tree.

*vlm.15. The simultaneous collision of many sensations, (like the Kákátáli sanyoga), diverts the mind from its clear sight of the object of its thought, and causes it to turn about in many ways.

*sv. When, thus veiled by nescience, the same consciousness views diversity in an agitated state and identifies objects as such, it is known as mind. [def. mana:sthiti]

.? The present development of the conceptual creation is kAkatAlIya.yogena by pure accident. It is indeed disappointing. ||3|96|y3.96.15, 4.54.7||. kAkatAlIya = example of crow and tree.

RÂMA said—

परायाः संविदो ब्रह्मन् एताः पर्याय.वृत्तयः ।

parAyA: saMvida:,_brahman, etA: paryAya.vRttaya: |

कल्प्यमान.विचित्र.अर्था: कथम् रूढिम् अपागताः ॥३।९६।१६॥

kalpyamAna.vicitra.arthA: katham rUDhim apAgatA: ||3|96|16||

.

paraAyA: saMvid.x a: brahman.x   etA: / na itA: paryAya.x vRtti.x aya: kalpya.x mAna=vicitra.x artha.x A: katham.x  rUDhi.x m apAgata.x A:

.  

*AS . These are not natural consequences (paryAya.vRttaya:) of the ultimate creative power (of the Brahman), yet they are being formed in multiple forms, tell me Sir (brahman) how they came to be established. *AS. Indirectly he is expressing doubt how the absolute power can transform into the mundane worldly events(:.))
*vlm.16. Ráma asked:—How is it Sir, that so many words with their different significations, were invented to express the transcendent cause of our consciousness (the mind), and heap them on the same thing for our confusion only?

*sv. When, thus veiled by nescience, the same consciousness views diversity in an agitated state and identifies objects as such, it is known as mind. [def. mana:sthiti]

VASISHTHA said—

गता_इव स.कलङ्कत्वम् कदाचित् कल्पना.आत्मकम् ।

gatA_iva sa.kalaGkatvam kadA.cit kalpanA.Atmakam |

उन्मेष.रूपिणी नाना तदैव हि मनःस्थिता ॥३।९६।१७॥

unmeSa.rUpiNI nAnA tadA_eva hi mana:sthitA ||3|96|17||

.

as.if gone

to a blemished state

a bit of somewhen self.imagining

a variously expanding formation

and then it is Mind.established.

*vwv. (The Absolute Consciousness), when it has gone, as it were, to a state with a blemish of the nature of imagination at some time or other, having the appearance of a manifestation (or expansion) manifoldly, then indeed it is existing as the mind.

.

gatA iva sa.kalaGkatvam kadA.cit kalpanAtmakam unmeSa.rUpiNI nAnA tadA eva hi mana:sthitA

.

gata

kadAcit

kalpanAtmaka

unmeSa

rUpi

nAnA

.

*vwv.478/17. (The Absolute Consciousness), when it has gone, as it were, to a state with a blemish of the nature of imagination at some time or other, having the appearance of a manifestation (or expansion) manifoldly, then indeed it is existing as the mind.

* Dasgupta . The first self.conscious activity leading in different directions is called manas. When, after such oscillating movement, there is the position of either of the alternatives, as "the thus", it is called buddhi. When by the false notions of associations of body and soul there is the feeling of a concrete individual as "I", it is called ahamkAra. When there is reflective thought associated with the memory of the past and the anticipations of the future, it is called citta. When the activity is taken in its actual form as motion or action towards any point, it is called karma. When, leaving its self.contained state, it desires anything, we have kalpanA. When the citta turns itself to anything previously seen or unseen, as being previously experienced, we have_.. memory *smRti_ When certain impressions are produced in a very subtle, subdued form, dominating all other inclinations, as if certain attractions or repulsions to certain things were really experienced, we have the root inclinations ||3|96|'Habits'|| vAsanA. In the realization that there is such a thing as self.knowledge, and that there is also such a thing as the false and illusory world.appearance, we have what is called right knowledge vidyA. When the true knowledge is forgotten and the impressions of the false world.appearance gain ground, we have what are called the impure states mala. The functions of the five kinds of cognition please us and are called the senses indriya. As all world.appearance has its origin and ground in the highest self, it is called the origin prakRti. As the true state can neither be called existent nor non.existent, and as it gives rise to all kinds of appearance, it is called illusion *mAyA. Thus it is the same appearance that goes by the various names of jIva, manas, citta and buddhi. ||3|96| jIva ity uchyate loke mana ity api kathyate | cittam ity uchyate s' aiva buddhir ity uchyate tathA ||3|96|y3.96.34||

भावनाम् अनुसंधान* यदा निश्चित्य संस्थिता ।

bhAvanAm anusaMdhAna* yadA nizcitya saMsthitA |

तदा_एषा प्रोच्यते बुद्धिर् इयत्ता.ग्रहण.क्षमा ॥३।९६।१८॥

tadA_eSA procyate buddhi:_iyattA.grahaNa.kSamA ||3|96|18||

.

when

investigating a *bhAvanA Feeling

when buddhi.Intellect is fixed in certainty

then this Intellect is said to be firmly grasping what is so.

.

bhAvanAm anusaMdhAna* yadA nizcitya saMsthitA tadA_eSA procyate buddhi: iyattA.grahaNa.kSamA

.

bhAvanA

anusaMdhAna

yadA

nizcitya

eSA

procyate.

iyattA.

grahaNa

.

*vwv.479/18. W hen it is established in an idea having concluded the investigation, then it is called the intellect, which is capable of seizing the limited definition (by discrimination and determination). It is called intellect here, on account of the clear understanding that "this is in this manner".

*sv.18 That itself when it is firmly established in the conviction of a certain perception, is known as intellect (or intelligence). [def. buddhi]

*vlm.18. When man after considering himself and other things comes to understand them in their true light; he is then said to have his understanding.buddhi.

bhAvanAm anusaMdhAne . when investigating a bhAvanA*Feeling =

yadA nizcitya saMsthitA . when fixed in certainty =

tadA_eSA procyate buddhi: . then this is declared an Intellect =

iyattA.grahaNa.kSamA . that is

bhAvanAm anusaMdhAna . In investigating a *bhAvanA Feeling .

yadA nizcitya saMsthitA . when it (buddhi) is established with conviction .

tadA eSA procyate buddhi: . then buddhi.Intellect is said to be .

iyattAgrahaNa.kSamA . firmly grasping what is so.

#iyat . (only) so much, so big • so heavy • so far • &c. #iyattA . the state of being "this.much " • to such an extent •.• brahmAkAzam anAdyantam kA iva iyattA mama Atmana: | iti nizcayavAn anta: saMyag.vyavahRtir bahi: ||3|96| y6059.014.

यदा मिथ्या_अभिमानेन सत्ताम् कल्पयति स्वयम् ।

yadA mithyA_abhimAnena sattAm kalpayati svayam |

अहम्कार.अभिमानेन प्रोच्यते भव.बन्धनी ॥३।९६।१९॥

ahamkAra.abhimAnena procyate bhava.bandhanI ||3|96|19||

.

when

by false self.conception

someone conceives the suchness as hir own "I"dentity.conception

s.he is called "being.bound".

+

yadA mithyA abhimAnena

when with false self.conception  

sattA.m kalpayati svayam

one conceives the suchness as

ahamkAra.abhimAnena

with the "I".conception

procyate bhava.bandhanI

he is called "being.bound"

.

yadA

mithyA

abhimAna

sattA

kalpayat.

svayam

ahamkAra

abhimAna

procyate.

bhava.

.

*vlm.19. When man by false conception of himself, assumes a personality to him by his pride, he is called an egoist, with the principle of ego or egoism in him, causing his bondage on earth. Absolute egoism is the doubting of every thing beside self.existence. Persona est rationalies naturiae individua substantia. Boethius.

*sv.19 When it ignorantly and foolishly identifies itself as an existent separate individual, it is known as egotism. [def. ahamkAra]

*vwv.480/19; y7188.006. On account of the idea "I am" existing within, it is described as ego. When it provides itself with (a distinct) existence through false conception, then, by virtue of the sense of self (or ego), it is declared as binding (one) to worldly existence.

इदम् त्यक्त्वा_इदम् आयाति बालवत् पेलवा यदा ।

idam tyaktvA_idam AyAti bAlavat pelavA yadA |

विचारम् सम्परित्यज्य तदा सा चित्तम् उच्यते ॥३।९६।२०॥

vicAram sam.parityajya tadA sA cittam ucyate ||3|96|20||

.

idam tyaktvA_idam AyAti = bAlavat pelavA yadA = vicAram sam.parityajya = tadA sA cittam ucyate

.

loosing this,

s.he gets this,

like a tender child.

When Enquiry is ended

then it is called citta.Affected.

jd. As Sherlock Holmes put it, "When all possibilities have been rejected, what remains is the truth."

*vwv.481/20. When it comes to this (object) having left this one, soft (or fickle) like a child, totally abandoning investigation (or discrimination), then it is called Citta or Thought.

sv.20 When it abandons consistent enquiry, allowing itself to play with countless thoughts coming and going, it is known as individualised consciousness (or mind.stuff). [def. citta]

idam tyaktvA . This being released .

idam AyAti . this comes .

bAla.vat . like a child .

pelavA yadA . when young .

vicAra.m samparityajya . having abandoned Enquiry .

tadA sA citta.m ucyate . then it is called "#citta" .

*vwv.481/20. When it comes to this (object) having left this one, soft (or fickle) like a child, totally abandoning investigation (or discrimination), then it is called Citta or Thought.

*sv.20 When it abandons consistent enquiry, allowing itself to play with countless thoughts coming and going, it is known as individualised consciousness (or mind.stuff). [def. citta]

*vlm.20. It is called thought which passes from one object to another in quick succession, and like the whims of boys, shifts from one thing to another without forming a right judgement of any. (Thoughts are fickle and fleeting, and flying from one subject to another, without dwelling long upon any).

*sv.21 Whereas pure movement in consciousness is karma or action without an independent doer, when it pursues the fruition of such action, it is known as karma (action). [def karma]

यदा स्पन्द.एक*धर्मत्वात् कर्तुर् या शून्य.शंसिनि ।

yadA spanda.eka.dharmatvAt kartu:_yA zUnya.zaMsini |

आधावति स्पन्द.फलम् तदा कर्म_इत्य् उदाहृता ॥३।९६।२१॥

AdhAvati spanda.phalam tadA karma_iti_udAhRtA ||3|96|21||

.

when from the unique quality of spanda.Vibration of the doer,

as a promise is fulfilled,

there flows.forth the fruit of Spanda,

and it is known as "karma"

.

yadA.when from/thru spanda.vibrant.energy.eka.only/one.dharmatva.x.At by/with kartus.x yA.who/which.f. zUnya.empty/void.zaMsi.x.ni AdhAvati.x spanda.vibrant.energy.phala.fruit.m tadA.then karma.Karma/causality iti.so/"thus" udAhRta.declared/called/entitled.A

.

*vwv. Indicating a void (or a want in itself), when that (Consciousness), on account of the essential characteristic of the doer being only movement, runs toward the result of the movement, then it is called Action.

when. only from the vibrant quality of the doer,

something flows.forth to fill the void,

it is the fruit of Spanda, called "_karma".

when स्पन्द.एक*धर्मत्वात् from the quality of Spanda Vibration/movement alone कर्तुः of the doer या शून्य.शंसिनि what is void.fulfilling . as a promise is fulfilled आधावति स्पन्द.फलम् flows.forth, the fruit of Spanda तदा कर्म इत्य् उदाहृता then it is known as "_karma".

*vwv.482/21. Indicating a void (or a want in itself), when that (Consciousness), on account of the essential characteristic of the doer being only movement, runs toward the result of the movement, then it is called Action.

*vlm.21. The mind is identified with acts, done by the exercise of a power immanent in itself as the agent; and the result of the actions, whether physical or moral, good or bad, recurs to the mind in their effects. (The mind is the agent and recipient of the effects of all its various internal and external actions, such as right or wrong, virtuous or vicious, praiseworthy or blamable, perfect or imperfect and the like).

*zaMs . #zaMsin शंसिन् .adj.. (Usually at the end of comp) . Praising; • reciting, uttering, announcing, telling, relating, betraying, predicting, promising, releasing _KSS. &c

#kR . #karma . यदा When स्पन्द.एक*धर्मत्वात् from the quality of Spanda Vibration/movement alone कर्तुः of the doer या शून्य.शंसिनि what is void.fulfilling . as a promise is fulfilled आधावति स्पन्द.फलम् flows.forth, the fruit of Spanda तदा कर्म इत्य् उदाहृता then it is known as "_karma". y3096.021.

*yadA.when from/thru spanda.vibrant.energy.eka.only/one.dharmatva.x.At by/with kartus.x yA.who/which.f. zUnya.empty/void.zaMsi.x.ni AdhAvati.x spanda.vibrant.energy.phala.fruit.m tadA.then karma.Karma/causality iti.so/"thus" udAhRta.declared/called/entitled.A

काकतालीय.योगेन त्यक्त्वा_एक.घन.निश्चयम् ।

kAkatAlIya.yogena tyaktvA_eka.ghana.nizcayam |

यदा_ईहितम् कल्पयति भावम् तेन_इह कल्पना ॥३।९६।२२॥

yadA_Ihitam kalpayati bhAvam tena_iha kalpanA ||3|96|22||

.

kAkatAlIya.yogena . by the example of the Coconut Crow =

tyaktvA_eka.ghana.nizcayam – having abandoned the conviction of One.solidity =

yadA_Ihitam kalpayati . when it imagines something desired =

bhAvam tena_iha kalpanA . thereby feeling becomes its present kalpanA.Imagining

.

*kAkatAlIya.yogena . By the example of the Coconut Crow . tyaktvA eka.ghana.nizcayam . abandoning its one.solid.certainty . yadA Ihitam kalpayati . when it imagines something desired . bhAvam tena iha kalpanA . that feeling thereby is present Kalpana Imagining . speculation .

*vwv.483/22. When, abandoning its one firm resolve, it considers the desired idea (accidentally) in the manner of the crow and the palmyra fruit (i.e., like the accidental fall of the fruit when a crow alights on the tree), it is imagination here, on that account.

*vlm.22. The mind is termed fancy for its holding fast on fleeting phantasies by letting loose its solid and certain truths. It is also the imagination, for giving various images or to the objects of its desire.ihita Kalpaná. It is called Kakataliya Sanyoga or accidental assemblage of fancied objects. It is defined as the agglutinative and associative power to collect materials for imagination which builds up on them. (Imaginari est quan rei corporae figuram contemplari. {"To imagine is to contemplate the body of some thing."} Descartes).

* kAkatAlIya.yogena . by the example of the Coconut Crow = tyaktvA_eka.ghana.nizcayam – having abandoned the conviction of One.solidity = yadA_Ihitam kalpayati . when it imagines something desired = bhAvam tena_iha kalpanA . thereby feeling becomes its present kalpanA.Imagining

पूर्व.दृष्टम् अदृष्टम् वा प्राग्.दृष्टम् इति निश्चयै: ।

pUrva.dRSTam adRSTam vA prAk.dRSTam iti nizcayai: |

यदैव_ईहाम् विद्यते ऽन्त:_तदा स्मृतिर् उदाहृता ॥३।९६।२३॥

yadA_eva_IhAm vidyate_anta:_tadA smRti:_udAhRtA ||3|96|23||

.

what has been seen or what has not,

when it is seen apart,

the wish or work that becomes seen within

is known.as smRti Memory

.

What has been seen or what has not,

when it is seen apart,

the wish or work that becomes seen within

is known.as *smRti_Memory.

pUrva.dRSTam a.dRSTam vA . fully.seen or un.seen = prAg.dRSTam iti . as formerly.seen = nizcayai: yadA eva . when with conviction = IhAm vidyate antas . the desire is known within = tadA *smRti : udAhRtA . then is is called smRti*Memory

.

*sv.23 When it entertains the notion "I have seen this before" in relation to something either seen or unseen, it is known as memory. [def. *smRti ]

*vlm.23. The Memory or retention is that power of the mind, which retains an image whether known or unknown before, as if it were a certainty known already; and when it is attended with the effort of recalling it to the mind, it is termed as remembrance or recollection. (Memory is the storehouse of ideas preconceived or thought to be known before in the mind. Retention is the keeping of the ideas got from sensation and reflection. Remembrance is the spontaneous act of the mind; and recollection and reminiscence, are intentional acts of the will. All these powers and acts of the mind, are singly and collectively called the mind itself; as when I say, I have got it in mind, I may mean, I have it in memory, remembrance &c. &c.

*vwv.484/23. Whether seen previously or not, when it just directs its desire (towards the object) within, with the conviction that it was seen before, then it is called memory.

*VA . when from the force of past enjoyments like in sky (as if without a cause??), it sees, while its cause ceases???, it is called #vAsanA. *AS: When, in the space of apparent past experiences (padArtha.zaktInAm sambhuktAnAm iva ambare) it stays abandoning all other desires, it is called vAsanA. The point is that vAsanA is a desire to experience something that is imagined to be pleasant, whether this knowledge is born out of past experience or just a perception of a past experience. This is the reason for the words sambhuktAnAm iva . as if experienced {in_024}.

*pUrva.dRSTam a.dRSTam vA . fully.seen or un.seen = prAg.dRSTam iti . as formerly.seen = nizcayai: yadA eva . when with conviction = IhAm vidyate antas . the desire is known within = tadA *smRti : udAhRtA . then is is called smRti*Memory

यदा पदार्थ.शक्तीनाम् सम्भूक्तानाम् इव_अम्बरे ।

yadA padArtha.zaktInAm sambhUktAnAm iva_ambare |

वसत्य् अस्तमिता_अन्या_ईहा वासना_इति तदा_उच्यते ॥३।९६।२४॥

vasati_astamitA_anyA_IhA vAsanA_iti tadA_ucyate ||3|96|24||

.

When of the enjoyment of the force of objects

iva ambare

as [the sun] in the sky

vasati astamita anyA IhA

it resides set.into . settles.as a different desire

vAsanA iti tadA ucyate

it is then called a #vAsanA

.

yadA.when of thz padArtha.thing\meaning.zakti.power.s.nAm = of thz sambhUkta.eaten/enjoyed\traversed.AnAm iva.like/as.if in ambara.sky.e vasati.dwelling astamita.set/ceased/dead.A anya.another/other.A.x  IhA.x vAsanA.Imprint/engram+ iti.so/thus + tadA.then/there ucyate.is.said.to.be/called

.

*sv.24 When the effects of past enjoyments continue to remain in the field of consciousness though the effects themselves are unseen, it is known as latent tendency (or potentiality). [def. vAsanA]

*vlm.24. The appetence which resides in the region of the mind, for possession of the objects of past enjoyment; as also the efforts of the mind for attainment of other things, are called its desires. (Appetites or desires are—common to all, and are sensitive and rational, irascible &c. Vide Reed and Stewart. The mind is the same as desire; as when I say, I have a mind to do a thing, I mean, I have a desire to do it).

*VA . when from the force of past enjoyments like in sky (as if without a cause??), it sees, while its cause ceases???, it is called #vAsanA. *AS: When, in the space of apparent past experiences (padArtha.zaktInAm sambhuktAnAm iva ambare) it stays abandoning all other desires, it is called vAsanA. The point is that vAsanA is a desire to experience something that is imagined to be pleasant, whether this knowledge is born out of past experience or just a perception of a past experience. This is the reason for the words sambhuktAnAm iva . as if experienced {in_024}.

#Iha m. attempt (Urdhveha Urdhva.Iha m. wish or effort to raise one's self); . IhA f. effort, wish •• jJAna.sat puruSa.IhAbhyAm . by Wisdom and good conduct . y2.020.011 +

#bhukta . #sambhukta . eaten, enjoyed &c. ; run through, traversed + 

#vas . वासना #vAsanA . A vAsanA is an imprint, a psychic track (called an "engram" by some) whose name derives from the root #vas, implying a "clothing" or covering of dispassion by attachment: "desire" is not a good translation, since it may also indicate "disdain". The field of #vAsanA involves all affectations, whether sukha or du:kha + vAsanA.Imprint/engram+

*yadA.when of thz padArtha.thing\meaning.zakti.power.s.nAm = of thz sambhUkta.eaten/enjoyed\traversed.AnAm iva.like/as.if in ambara.sky.e vasati.dwelling astamita.set/ceased/dead.A anya.another/other.A.x  IhA.x vAsanA.Imprint/engram+ iti.so/thus + tadA.then/there ucyate.is.said.to.be/called

अस्य_आत्म.तत्त्वम् विमलम् द्वितीया दृष्टिर् अङ्किता ।

asya_Atma.tattvam vimalam dvitIyA dRSTi:_aGkitA |

जाता ह्य्_अविद्यमाना_इव तदा विद्या_इति कथ्यते ॥३।९६।२५॥

jAtA hi_avidyamAnA_iva tadA vidyA_iti kathyate ||3|96|25||

.

its pure Self/Thatness

is limited by the sight of a second

and so the unknowing then becomes

known as vidyA.Knowing

.

asya.his/its Atma.self/Self + tattva.elemental.Thatness.m

vimala.pure.m = dvitIya.second/companion.A dRSTi.vision/viewpoint: aGkita.marked/branded/calculated.A = jAta.born.x A hi.for/indeed.+ a..not/without + vidyamAna.knowing.A = iva .like/as.if+ = tadA.then/there+ vidyA.effective.knowledge/science+ iti.so/thus + kathyate.is.described/told +

.

*sv.25 When it is conscious of the truth that the vision of division is the product of ignorance, it is known as knowledge. [def. vidyA]

*vlm.25. When the mind's clear sight of the light of the soul or self, is obscured by the shadow of other gross things, which appear to be real insteat_of the true spiritual, it is called ignorance; and is another name of the deluded understanding. (It is called avidyá or absence of Vidyá or knowledge of spiritual truth. It becomes Mahávidyá or incorrigible or invincible ignorance, when the manners and the mind are both vitiated by falsehood and error).

*vwv.487/25. The essential nature of the Self is pure (or stainless). A second view which is stained is brought into existence only without being understood. Then it is declared as Ignorance (AvidyA).

* asya.his/its Atma.self/Self + tattva.elemental.Thatness.m vimala.pure.m = dvitIya.second/companion.A dRSTi.vision/viewpoint: aGkita.marked/branded/calculated.A = jAta.born.x A hi.for/indeed.+ a..not/without + vidyamAna.knowing.A = iva .like/as.if+ = tadA.then/there+ vidyA.effective.knowledge/science+ iti.so/thus + kathyate.is.described/told +