FM6068 FOUR TYPES OF MAUNA SILENCE 2.OC10 .z31
Oॐm
After advising Raama (at the end of the previous Canto) to avoid technical terms...
FM.6.68
THE FOUR TYPES OF MAUNA SILENCE
VASISHTHA said—
सुषुप्त.मौनवान् भूत्वा त्यक्त्वा चित्त.विलासिताम् ।
suSupta.maunava.an bhUtvA tyaktvA citta.vilAsitA.m |
कलनामल.निर्मुक्तः तिष्ठ अवष्टब्ध.तत्.पदः ॥६।६८।१॥
kalanAmala.nirmukta: tiSTha avaSTabdha.tat.pada: ||6|68|1||
.
~*maunava.quiet
kalanAmala*
avaSTabdha*.
.
suSupta.fast.asleep.maunava.an bhUtvA.having.become / tyaktvA.having.abandoned/given.up citta.Affective.mind.vilasita.shining/sporting.m = kalanAmala*.nirmukta.unbound/delivered/escaped/rescued\molting: \ tiSTha.rest/remain avaSTabdha*.
tat.that.one.pada.condition/happening:
.
सुषुप्त.मौन.वान् भू.त्वा
sleep.silence.ful having.become,
त्यक्त्वा चित्त.विलासिताम्
having.forsaken Ur Affective play,
कलन्Âमलनिर्मुक्तः . कलना.मल / कलना.अमल निर्मुक्तः
free of imagining the pure o&r impure – fuzzy Â, an Âmbiguity – having tired of making such distinctions ...
rest.firmly as That state
.
*sv.1 VASISTHA continued: O Rama, remain for ever, firmly established in that state of utter freedom from movement of thought, resorting to the silence of deep sleep.
*vlm.1. VASISHTHA said:—Ráma remain as taciturn as in your silent sleep, and shun at a distance the musings of your mind; get rid of the vagaries of your imagination, and
remain firm in the state Brahma.
RAAMA said–
वाक्.मौनम् अक्ष.मौनम् च काष्ठ.मौनम् च वेद्मि अहम् ।
vAk.mauna.m akSa.mauna.m ca kASTha.mauna.m ca vedmi aha.m |
सुषुप्त.मौनम्, मौनेश, ब्रह्मन् ब्रूहि किम् उच्यते ॥६।६८।०२॥
suSupta.maunam, mauneza, brahman brUhi kim ucyate ||6|68|2||
.
Quietness of speech & quiet of the senses & the silence of a block of wood
I know.about:
but hey Braahmana, Lord of Silence,
tell me what is said about the silence of Sleep
.
*sv. ... the rigid silence of extreme asceticism.
*vlm.2. ... the muteness ef a block of wood ....
*jd.2 . vAG.mauna.m . silence of speech = akSa.mauna.m ca – and silence of the senses = kASTha.mauna.m ca . and the silence of a block of wood = vedmi aha.m – I know.about = suSupta.mauna.m – the silence of Sleep = mauneza brahman – o Lord of Silence brAhmaNa, = brUhi kim ucyate – tell me what that is called.
VASISHTHA said—
द्विविधः प्रोच्यते राम मुनिः मुनि.वरैः इह ।
dvividha: procyate rAma muni: muni.vara.i: iha |
एकः काष्ठ.तपस्वी स्यात् जीवन्मुक्तः तथा इतरः ॥६।६८।३॥
eka: kASTha.tapasvI syAt jIvanmukta: tathA itara: ||6|68|3||
.
twofold/two.kinds: are declared, Raama / Muni: Muni.vara.best\boon.i: iha.here/itw/now = eka.one: kASTha.wood/block.~tapasvI.ascetic syAt.would.be \ jIvanmukta.Living.free: tathA.thus itarat.other/else:
.
in this regard by his peers, rAma, there are said.to.be two types of muni:
one would be the wooden ascetic, the other someone Living.Free
* dvividha.twofold/two.kinds: ~procyate.declared Râma / Muni: Muni.vara.best\boon.i: iha.here/itw/now = eka.one: kASTha.wood/block.~tapasvI.ascetic syAt.would.be \ jIvanmukta.Living.free: tathA.thus itarat.other/else:
अभावितायाम् शुष्कायाम् क्रियायाम् बद्ध.निश्चयः ।
abhAvitAyA.m zuSkAyA.m kriyAyA.m baddha.nizcaya: |
हठान् जित.इन्द्रिय.ग्रामे मुनिः स्यात् काष्ठ.तापसः ॥६।६८।०४॥
haTha.an jita.indriya.grAme muni: syAt kASTha.tApasa: ||6|68|4||
.
haTha*
jita*
tApasa*:
.
a.non.bhAvita.thot.of/convinced.of/occupied.with.ayA.m zuSka.dry\hard(speech)/useless, vain.AyAm / kriyA.Action/Ritual.yAm baddha.bound\fixed.nizcaya.certainty/assurance: = haTha*.an jita*.indriya.sense.organ.grAma.town.e \ Muni: syAt.would.be kASTha.wood/block.tApasa*:
.
*sv.4 The former forcibly restrains his senses and engages himself in dry (devoid of wisdom) kriyas (activities) with fanaticism.
*vlm.4. The wood like devotee is that austere ascetes, who is not
meditative in his mind, and is firmly employed in the discharge
of the rigorous rites of religion; he practises the painfull
restraints of his bodily organs, and remains speechless as a
wooden statue.
यथाभूतम् इदम् बुद्ध्वा भावित~आत्मा आत्मनि स्थितः ।
yathAbhUta.m idam buddhvA bhAvita*AtmA Atmani sthita: |
लोक.उपमः अपि तृप्तः अन्तर् यः स* मुक्त.मुनिः स्मृतः ॥६।६८।०५॥
loka.upama: api tRpta: antar ya: sa* mukta.muni: smRta: ||6|68|5||
.
yathAbhUta*
tRpta*
.
yathAbhUta.m idam.this.here buddhvA / bhAvita.thot.of/convinced.of/occupied.with.Atma.Self.Atmani.in/when.Self sthita.situate/existent.as: =
lokaa.u.upamaa.u: apia.u tRpta*: antar.within \ yas.this.who/which sas.he/it muktA.pearl.loosed/Free.Muni: smRta.remembered/thott.as:
.
*sv.5 The liberated sage, on the other hand, knows what is what (the truth as truth and the unreal as unreal), he is endowed with self.knowledge and yet he behaves as any ordinary person here.
*vlm.5. The other kind of living liberated Yogi is one, who looks at the world over as before (with his usual unconcern); who delights in his meditation of the soul, and passes as any ordinary man without any distinctive mark of his religious order
or secular rank.
एतयोः यः भवेत् भावः शान्तयोः मुनि.नाथयोः ।
etayo: ya: bhavet bhAva: zAntayo: muni.nAthayo: |
चित्त* निश्चय.रूप.आत्मा मौन.शब्देन स* स्मृतः ॥६।६८।०६॥
citta* nizcaya.rUpa.AtmA mauna.zabda.ena sa* smRta: ||6|68|6||
.
etayos.of.these.two yas.this.who/which bhavet.would.become bhA.light/splendor\resembling\likeva: / zAnti.Shaanti.Peace.o: Muni.nAtha.Lord.yo: = citta.Affective.mind nizcaya.certainty/assurance.rUpa.form/shape/color.Atma.Self \ with/bmo mauna.Quiet/silent.zabda.word/sound.ena sas.he/it smRta.remembered/thott.as
.
*sv.6 What is regarded as silence or mouna is based on the nature and the behaviour of these munis.
*vlm.6. The coudition of these two orders of saintly and holy
men, which is the fixedness of their minds and sedateness of
their souls, is what passes under the title of taciturnity and
saintliness (maura[~] and muni), (who hold their tongue and their
peace, and walk subsilentio and incognito on earth).
* etayos.of.these.two yas.this.who/which bhavet.would.become bhA.light/splendor\resembling\likeva: / zAnti.Shaanti.Peace.o: Muni.nAtha.Lord.yo: = citta.Affective.mind nizcaya.certainty/assurance.rUpa.form/shape/color.Atma.Self \ with/bmo mauna.Quiet/silent.zabda.word/sound.ena sas.he/it smRta.remembered/thott.as
चतुर्.प्रकाराम् आहुः तम् मौनम् मौन.विदः जनाः ।
catur.prakArA.m Ahu: tam mauna.m mauna.vida: janA: |
वाक्.मौनम् अक्ष.मौनम् च काष्ठम् सौषुप्तम् एव च ॥६।६८।७॥
vAk.mauna.m akSa.mauna.m ca kASTha.m sauSupta.m eva ca ||6|68|7||
.
prakAara*
Ahus*
akSa*
.
catur.four.prakAara*.am Ahus* tam / mauna.silence/quiet.m mauna.vid.knower/scholar.a: jana.person/people.A: = vAc.voice.speech/sound/language.mauna.silence/quiet.m akSa*.mauna.m ca \ kASTha.wood/block.m sauSupta.deep.sleeping.m eva ca
.
there are 4 sorts of mauna.Silence
according.to those who know about such things
:
silence of Speech
silence of the senses
rigid silence
and also the silence of dreamless Sleep
.
*sv. ... (3) violent restraint ... ???
* the Rigid (kaSTha, wooden) state of yoga
becomes the Stone State of the wise, which we will meet next year)
* चतुष्.प्रकाराम् Of four sorts आहुः तम् मौनम् they call that Mauna Silence, मौन.विदः जनाः people who know about silence, वाक्.मौनम् Speech.Silence, अक्ष.मौनम् च eye/Sense.Silence, . *akSan in comp. may include all the senses काष्ठम् Wooden, सौषुप्तम् एव च and also Sleeping.
वाक्.मौनम् वचसाम् रोधः बलात् इन्द्रिय.निग्रहः ।
vAk.mauna.m vacasA.m rodha: balAt indriya.nigraha: |
अक्ष.मौनम् परित्यागः चेष्टानाम् काष्ठ.संज्ञकम् ॥६।६८।०८॥
akSa.mauna.m parityAga: ceSTa.anAm kASTha.saMjJaka.m ||6|68|8||
.
vAk.voice/speech.mauna.silence/quiet.m vacas.speech/voice/word.aAm rodha*: / balAt.thru.force indriya.sense.organ.nigraha*: = akSa*.mauna.silence/quiet.m parityAga*: \ ceSTA.conduct/practice.anAm kASTha.wood/block.saMjJaka*.m
.
vAG.mauna.m vacasA.m rodha: .
oral silence is suppressed speech =
balAt . thru force =
indriya.nigraha: . sensory control =
akSa.mauna.m parityAga: ceSTa.anAm . organic silence forsaking the motions =
kASTha.saMjJaka.m . is defined as "wooden"
.
*vlm.8. Oral silence consists in keeping one's mouth and lips close, and the closeness of the senses implies the keeping of the members of the body under strict control; the rigorous muteness means the abandonment of all efforts, aad the sleepy silence is as silent as the grave.
मनः मौनम् पञ्चमम् च तत् मृतौ काष्ठ.तापसे ।
mana: mauna.m paJcama.m ca tat mRtau kASTha.tApase |
भावे सुषुप्त.मौन~आख्यम् जीवन्मुक्तः अनुजीवति ॥६।६८।९॥
bhAve suSupta.mauna*Akhya.m jIvanmukta: anujIvati ||6|68|9||
.
manas.Manas.Mind mauna.Quiet/silent.m paJcama.5th.m ca.and/also /
tat.that.one mRta.dead.u kASTha.wood/block.tApasa.ascetic.e = bhAva.becoming.state/feeling.sense.e suSupta.fast.asleep.mauna.Quiet/silent.AkhyA.name/called.m \ jIvanmukta.Living.free: anujIvat.imitating/depending.on.i
.
and Mental Silence is a fifth
that
in dead.wood austerity
in the State known as Sleep.Silence
is the Way known as Living.Free
.
*sv.9 There is another known as silence of the mind. However, that is possible only in one who is dead or one who practises the rigid mouna (kastha mauna) or the silence of deep sleep (susupti mauna).
*vlm.9. There is a fifth kind of dead like silence, whick occurs in the austere ascetic in his state of insensibility; in the profound meditation of the dormant Yogi, and in the mental abstraction of the living liberated.
*AS: ... this one is called काष्ठ and it is experienced only after death following hard asceticism.... When one has an experience of self, (भावे) a jivanmukta lives in "silence of deep sleep".
* manas.Manas.Mind mauna.Quiet/silent.m paJcama.5th.m ca.and/also / tat.that.one mRta.dead.u kASTha.wood/block.tApasa.ascetic.e = bhAva.becoming.state/feeling.sense.e suSupta.fast.asleep.mauna.Quiet/silent.AkhyA.name/called.m \ jIvanmukta.Living.free: anujIvat.imitating/depending.on.i
त्रिषु मौन.विशेषेषु विषयः काष्ठ.तापसः ।
triSu mauna.vizeSeSu viSaya: kASTha.tApasa: |
सुषुप्त.मौन.अवस्थाताम् सा तुर्या सा एव मुक्त.धीः ॥६।६८।१०॥
suSupta.mauna.avasthAtA.m sA turyA sA eva mukta.dhI: ||6|68|10||
.
tri.three.Su mauna.Quiet/silent.vizeSa.distinction/difference\kind\species\individual/eminence/first.rate.iSu /
viSaya.sense.object/field.of.action/.domain: kASTha.wood/block.tApasa.ascetic: =
suSupta.fast.asleep.mauna.Quiet/silent.avasthA.conditioned.state.(overstood).tA.ness/state.m \ sA.she/it *turya.fourth.A sA.she/it eva.even/only/indeed mukta.dhI.thot.thinking:
.
*vlm.10. All the three prior states of reticence, occur in the austere devotee, and the sleepy or dead silence is what betakes the living liberated only.
*sv. Of these the first three involve elements of the rigid mouna. It is the fourth that is really conducive to liberation. Hence, even at the risk of incurring the displeasure of those who resort to the first three types of mouna, I say that there is nothing in those three which is desirable.
* tri.three.Su mauna.Quiet/silent.vizeSa.distinction/difference\kind\species\individual/eminence/first.rate.iSu / viSaya.sense.object/field.of.action/.domain: kASTha.wood/block.tApasa.ascetic: = suSupta.fast.asleep.mauna.Quiet/silent.avasthA.conditioned.state.(overstood).tA.ness/state.m \ sA.she/it *turya.fourth.A sA.she/it eva.even/only/indeed mukta.dhI.thot.thinking:
"वाक्.मौनम् मौनम्" इति एतत् सिद्धम् तत् च मनः किल ।
"vAk.mauna.m maunam" iti etat siddha.m tat ca mana: kila |
मलिनम् जीव.बन्धाय तत्र.स्थः काष्ठ.तापसः ॥६।६८।११॥
malina.m jIva.bandhAya tatra.stha: kASTha.tApasa: ||6|68|11||
.
"vAc.voice.speech/sound/language.mauna.Quiet/silent.m mauna.Quiet/silent.m" iti.so/"thus" etat.this.here /Siddha.Adept*.m
tat.that.one ca.and/also manas.Manas.Mind kila.indeed/of.course/for.sure.this.is =
malina*.m jIva.Lifer/life.form.bandha.bond/age.Aya \ tatra.there/then.stha.staying/set: kASTha.wood/block.tApasa.ascetic:
.
"vAk.mauna.m maunam" . "Silence of speech is Silence" =
iti etat siddha.m . so this is said to be =
tat ca mana: . and that is Mind =
kila
malina.m jIva.bandhAya
tatra.stha:
kASTha.tApasa: . .
* there's wordplay here
kaSTha = the yogic frozen posture
"वाक्.मौनम् मौनम्" "Speech.silence is Mauna Silence".. इत्य् एतत् सिद्धम् so this is established (as received truth) तच् च मनः किल (and as) that too, Manas Mind alas मलिनम् जीव.बन्धाय impure to #jIva.bondage तत्र.स्थः काष्ठ.तापसः there.stood from wooden.#tapas. .11.
*vlm.11. Though speechlessness is called silence, yet it does not constitute pure reticence, in as much as the mute tongue may brood evil thoughts in the mind, whieh lead to the bondage of men.
*sv. Of these the first three involve elements of the rigid mouna. It is the fourth that is really conducive to liberation. Hence, even at the risk of incurring the displeasure of those who resort to the first three types of mouna, I say that there is nothing in those three which is desirable.
*"vAc.voice.speech/sound/language.mauna.Quiet/silent.m mauna.Quiet/silent.m" iti.so/"thus" etat.this.here /Siddha.Adept*.m tat.that.one ca.and/also manas.Manas.Mind kila.indeed/of.course/for.sure.this.is =
malina*.m jIva.Lifer/life.form.bandha.bond/age.Aya \ tatra.there/then.stha.staying/set: kASTha.wood/block.tApasa.ascetic:
अस्मत्.संस्मरणम् वा अपि दृश्यम् वाक्.मयम् अस्पृशन् ।
asmat.saMsmaraNa.m vA api dRzya.m vAk.maya.m aspRzan |
अपश्यन् एव पश्यन् हि काष्थ.मौनी तु तिष्ठति ॥६।६८।१२॥
apazyan eva pazyan hi kAStha.maunI tu tiSThati ||6|68|12||
.
saMsmaraNa*
aspRzan*
apazyan*
eva pazyan.see/knowing hi / kASTha.wood/block.maunI* tu tiSThat.stand/remaining.i
.
asmat.us.saMsmaraNa*.m vA api / dRzya.m vAg.word/voice.maya.made.m aspRzan* = apazyan* eva pazyan.see/knowing hi / kASTha.wood/block.mauni.Quietist/Muni.like tu tiSThat.stand/remaining.i
.
*vlm.12. The austere devotee continues in his reticence, without minding his own egoism, or seeing the visibles or listening to the speech of others; and seeing nothing beside him, he sees all in himself, like living fire covered under ashes.
*sv. Of these the first three involve elements of the rigid mouna. It is the fourth that is really conducive to liberation. Hence, even at the risk of incurring the displeasure of those who resort to the first three types of mouna, I say that there is nothing in those three which is desirable.
प्रस्फुरत्.चित्त.कलनम् एतत् मौन.त्रयम् स्मृतम् ।
prasphurat.citta.kalana.m etat mauna.traya.m smRta.m |
भवन्ति मौनिनः तत्र न तज्ज्ञाः तत्.स्थ.लीलया ॥६।६८।१३॥
bhavan.ti maunina: tatra na tajjJA: tat.stha.lIlA.ayA ||6|68|13||
.
prasphurat*.citta.affected/affective.Mind.kalana.effecting/producing.m /
etat.this.here mauna.silence/quiet.traya.triad/trio.m smRta.remembered/thott.as.m =
bhavan.becoming/coming.to.be.ti maunI*.na: tatra.there/then \
na.no/t tajjJa.That.knower.A: tat.that.one.stha.staying/set.lIlA.play.ful\Liilaa.ayA
.
*sv. Of these the first three involve elements of the rigid mouna. It is the fourth that is really conducive to liberation. Hence, even at the risk of incurring the displeasure of those who resort to the first three types of mouna, I say that there is nothing in those three which is desirable.
*vlm.13. The mind being busy in these three states of silence, and indulging its fancies and reveries at liberty; makes munis of course in outward appearance, but there is no one, who understands the nature of
God.
न अत्र उपदेयताज्ञानम् एतत् मौनि.त्रये किल ।
na atra upadeyatAjJAna.m etat mauni.traye kila |
लीलया कथितम् तेन तज्ज्ञाः कुप्यन्तु वा न.वा ॥६।६८।१४॥
lIlA.ayA kathita.m ta.ena tajjJA: kupyantu vA na.vA ||6|68|14||
.
na atra upadeyatÂjJAna.m /
etan mauni.traye kila =
lIlA.ayA kathita.m ta.ena \
tajjJA: kupyantu vA na.vA
.
*vlm.14. There is nothing of that blessed divine knowledge in any of these, which is so very desireabîe to all mankind; I vouch it freely that they are not knowers of God, be they angry at it or not as they may. (Vasishtha being a theoretic philosopher, finds fault with every kind of practical Yoga or pseudo hypnotism).
*sv. Of these the first three involve elements of the rigid mouna. It is the fourth that is really conducive to liberation. Hence, even at the risk of incurring the displeasure of those who resort to the first three types of mouna, I say that there is nothing in those three which is desirable.
इदम् सुषुप्त.मौनम् तु जीवन्मुक्तम् इति स्थितम् ।
idam suSupta.mauna.m tu jIvanmukta.m iti sthita.m |
अपुनर्.जन्मनः जन्तोः शृणु श्रवण.भुषणम् ॥६।६८।१५॥
apunar.janmana: janto: zRNu zravaNa.bhuSaNa.m ||6|68|15||
.
idam suSupta.mauna.m tu /
jIvanmukta.m iti sthita.m =
apunar.janmana: janto: \
zRNu zravaNa.bhuSaNa.m
.
as.for this Sleep.Silence
which exists in someone Living.Free for a person without another birth
hear something that's good to hear
:
*vlm.15. But this dormant or meditative sileat sage, who is liberated from all bonds and cares in his life time, is never to be born in any shape in this world, and it is interesting to know much of them as I will recite to you.
न अत्र संयम्यते प्राणः त्रि.विधः न अपि योज्यते ।
na atra saMyamyate prANa: tri.vidha: na api yojyate |
न उल्लस्यन्ते न ग्लायन्ते समस्त~इन्द्रिय.संविदः ॥६।६८।१६॥
na ullasyante na glAyante samasta~indriya.saMvida: ||6|68|16||
.
na atra saMyamyate prANa: / tri.vidha: na api yojyate =
na ullasyante na glAyante \ samasta~indriya.saMvida:
.
na atra samyamyate prANa: . here the prANa.air is not restrained =
tri.vidha: .Q.
na api yojyate
na ullasyante
na glAyante
samasta.indriya.saMvida:
.
*vlm.16. He does not require to restrain his respiration, nor needs the triple restraint of his speech; he does not rejoice at his prosperity, nor is he depressed in adversity, but preserves his equanimity and the evenness of his sensibility at all times. (He sticks to what is natural, and does not resort to anything artificial).
*sv.15.18 The silence of deep sleep is conducive to liberation. In it the prana or life.force is neither restrained nor promoted, the senses are neither fed nor starved, the perception of diversity is neither expressed nor suppressed, the mind is neither mind nor non.mind. There is no division and hence no effort at abolishing it; it is called the silence of deep sleep and one who is established in it may or may not meditate.
नानाता.कलना इयम् च न वल्गति न शाम्यति ।
nAnAtA.kalanA iya.m ca na valgati na zAmyati |
चेतः न चेतः न अचेतः न सन् न असन् न च इतरत् ॥६।६८।१७॥
ceta: na ceta: na aceta: na san na asan na ca itarat ||6|68|17||
.
nAnAtA.kalanA iya.m ca / na valgati na zAmyati =
ceta: na ceta: na a.ceta: \ na san na asan na ca itarat
.
*vlm.17. His mind is under the guidance of his reason, and is
neither excited by nor restrained from its fancies, it is neither
restless nor dormant, and exists as it is not in existence, (owing
to its even mindedness).
*sv.15.18 The silence of deep sleep is conducive to liberation. In it the prana or life.force is neither restrained nor promoted, the senses are neither fed nor starved, the perception of diversity is neither expressed nor suppressed, the mind is neither mind nor non.mind. There is no division and hence no effort at abolishing it; it is called the silence of deep sleep and one who is established in it may or may not meditate.
अ.विभागम् अन्.अभ्यासम् यत् अनादि.अन्तम् आस्थितम् ।
a.vibhAgam an.abhyAsam yat anAdi.anta.m Asthita.m |
ध्यायतः अध्यायतः च एतत् सौषुप्तम् मौनम् उच्यते ॥६।६८।१८॥
dhyAyata: adhyAyata: ca etat sauSupta.m mauna.m ucyate ||6|68|18||
.
a.vibhAgam an.abhyAsam / yat anAdi.anta.m Asthita.m =
dhyAyata: adhyAyata: ca etat \ sauSupta.m mauna.m ucyate
.
a.vibhAgam
an.abhyAsam
yat . what is =
an.Ady.anta.m Asthita.m . without.begining.o&r.end extant =
dhyAyata: a.dhyAyata: ca
etat
sauSupta.m mauna.m ucyate . is called Sleep.Silence.
*vlm.18. His attention is neither divided nor pent up, but
fixed in the infinite and eternal one, and his mind cogitates
unconfined the nature of things. Such a one is said to be the
sleeping silent sage.
*sv.15.18 The silence of deep sleep is conducive to liberation. In it the prana or life.force is neither restrained nor promoted, the senses are neither fed nor starved, the perception of diversity is neither expressed nor suppressed, the mind is neither mind nor non.mind. There is no division and hence no effort at abolishing it; it is called the silence of deep sleep and one who is established in it may or may not meditate.
यथाभूतम् इदम् बुद्ध्वा जगत् नानात्व.विभ्रमम् ।
yathAbhUta.m idam buddhvA jagat nAnAtva.vibhrama.m |
यथास्थ्हितम् अ.संदेहम् सौषुप्तम् मौनम् एव तत् ॥६।६८।१९॥
yathAsthhita.m a.saMdeha.m sauSupta.m mauna.m eva tat ||6|68|19||
.
yathAbhUta.m idam buddhvA
jagat nAnAtva.vibhrama.m =
yathAsthhita.m a.saMdeha.m
sauSupta.m mauna.m eva tat
.
*vlm.19. He who knows the world as it is, and is not led to error
by its deluding varieties, and whoso scans everything as it is
without being led to scepticism, is the man that is styled the
sleeping silent sage.
*sv.19.24 There is knowledge of what IS as it is and there is freedom from doubt. It is utter emptiness. It is supportless. It is of the nature of supreme peace of which it can neither be said that it is real nor that it is unreal.
अनेक.संवित्.रूप=आत्मा शिवेन इव इदम् आततम् ।
aneka.saMvit.rUpa=AtmA ziva.ena iva idam Atata.m |
इति आस्थितम् अनन्तम् यत् सौषुप्तम् मौनम् उच्यते ॥६।६८।२०॥
iti Asthita.m ananta.m yat sauSupta.m mauna.m ucyate ||6|68|20||
.
aneka.saMvit.rUpa=AtmA / ziva.ena iva idam Atata.m =
iti Asthita.m ananta.m yat \ sauSupta.m mauna.m ucyate
.
an.eka.saMvid=rUpa*AtmA
ziva.ena iva . as.if by *shiva =
idam Atata.m . this is outspread =
iti Asthita.m ananta.m . such a boundless existent =
yat sauSupta.m . which is a state of Sleep =
mauna.m ucyate . is called mauna.Silence
.
*vlm.20. He who relies his faith and trust, on the one endless and ever felicitous Siva, as the aggregate of all knowledge, and the displayer of this universe, is the one who is known as the sleeping silent sage.
*sv.19.24 There is knowledge of what IS as it is and there is freedom from doubt. It is utter emptiness. It is supportless. It is of the nature of supreme peace of which it can neither be said that it is real nor that it is unreal.
Øtt.#mauna
आकाशम् न एव च आकाशम् सर्वम् अस्ति च न अस्ति च ।
AkAza.m na eva ca AkAza.m sarvam asti ca na asti ca |
इति चित्तम् समम् शान्तम् यत् तन् मौनम् सुषुप्तवत् ॥६।६८।२१॥
iti citta.m sama.m zAnta.m yat tan mauna.m suSupta.vat ||6|68|21||
.
AkAza.m na eva ca AkAza.m /
sarvam asti ca na asti ca =
iti citta.m sama.m zAnta.m \
yat tan mauna.m suSupta.vat
.
"altho AkAsha.Space
is not
yet all Space
is & is not"
such a peacefully equal Affection is the Silence of Sleep
.
*vlm.21. He who sees the vacuum as the plenum, and views this all omnium as the null and nullum; and whose mind is even and tranquil, is the man who is called the sleeping silent sage.
सर्व.शून्यम् निरालम्बम् शान्ति.विज्ञप्ति=मात्रकम् ।
sarva.zUnya.m nirAlambam zAnti.vijJapti=mAtraka.m |
न सत् न असत् इति यस्याम् आसितम् मौनम् उत्तमम् ॥६।६८।२२॥
na sat na asat iti yasyA.m Asita.m mauna.m uttama.m ||6|68|22||
.
sarva.zUnya.m nirAlambam / zAnti.vijJapti=mAtraka.m =
na sat na asat iti yasyA.m \ Asita.m mauna.m uttama.m
.
sarva.zUnya.m . all.empty =
nirAlambam zAnti.vijJapti=mAtraka.m |
na san na a.sad iti yasyA.m Asita.m mauna.m uttama.m
निरालम्बम्
unsupported
शान्ति.विज्ञप्ति=मात्रकम्
it is the peace.revealing=element
न सत् न .अ.सत् इति यस्याम् आसितम्
whose base
neither beingSo nor not.beingSo,
मौनम् उत्तमम् is perfect Mauna Silence. .22.
*vlm.22. Again he who views the universe as neither reality nor unreality either, but all an empty vacuum and without a substratum, but full of peace and divine wisdom, is said to be in the best state of his taciturnity.
*sv.19.24 There is knowledge of what IS as it is and there is freedom from doubt. It is utter emptiness. It is supportless. It is of the nature of supreme peace of which it can neither be said that it is real nor that it is unreal.
भाव.अभाव.दशा.देश.विशेषैः वितत उत्थितैः ।
bhAva.abhAva.dazA.deza.vizeSa.i: vitata utthita.i: |
संविदः यत् अनाभासः तत् मौनम् परमम् विदुः ॥६।६८।२३॥
saMvida: yat anAbhAsa: tat mauna.m parama.m vidu: ||6|68|23||
.
bhAva.a.bhAva.dazA.deza./vizeSa.i: vitata utthita.i: =
saMvida: yat anAbhAsa: \ tat mauna.m parama.m vidu:
.
*vlm.23. The mind that is unconscious of the effects, of the different states of its prosperity and adversity and of its plenty and wants, is said to rest in its highest state of rest and quiet.
*sv.19.24 There is knowledge of what IS as it is and there is freedom from doubt. It is utter emptiness. It is supportless. It is of the nature of supreme peace of which it can neither be said that it is real nor that it is unreal.
अत्यन्त.समता एव अन्तः चेतसा अ.वृत्ति.रूपिणा ।
atyanta.samatA eva anta: cetasA a.vRtti.rUpiNA |
यत् अनावर्तनम् संवित्.वृत्तेः तत् मौनम् अक्षयम् ॥६।६८।२४॥
yat anAvartana.m saMvit.vRtte: tat mauna.m akSaya.m ||6|68|24||
.
atyanta.samatA eva anta: / cetasA a.vRtti.rUpiNA =
yat anAvartana.m saMvit.\vRtte: tat mauna.m akSayam
.
atyanta.samatA eva . only boundless Equality =
anta: . within =
cetasA a.vRtti.rUpiNA . thru Conscious affection without changeful form =
yad an.Avartana.m saMvid.vRtte: . which is without the stirring of thoughtful awareness =
tan mauna.m akSaya.m . that is changeless Silence.
*vlm.24. That perfect equanimity of the mind and evenness of temper, whkh is not liable to change or fluctuation; with a clear conscience and unflincing self.consciousness, are the source of an unimpairing reticence.
*sv.19.24 There is knowledge of what IS as it is and there is freedom from doubt. It is utter emptiness. It is supportless. It is of the nature of supreme peace of which it can neither be said that it is real nor that it is unreal.
*VA . I see two parts which I cannot connect :o//
endless ends only by nonexistent mind of the nature of movement.
that is eternal silence which is unperturbed by cit.movement
(संविद्.वृत्तेस् ?)
*AS:संवित्+वृत्ति means the course of knowledge/awareness.
The verse says that no variations (illusions) in the course of awareness is the eternal (stable) silence.
The first line is describing the lack of variations (अनावर्तनम्) as being present in spite of the inner mind involved in non existent objects and not having a definite course (अवृत्तिरूपिणा).
*jd.24 . atyanta.samatA eva . only boundless Equality = anta: . within = cetasA a.vRtti.rUpiNA . thru Conscious affection without changeful form = yad an.Avartana.m saMvid.vRtte: . which is without the stirring of thoughtful awareness = tan mauna.m akSaya.m . that is changeless Silence.
न अहम् अस्मि न च अन्यः अस्मि न मनः न च मानसम् ।
na aha.m asmi na ca anya: asmi na mana: na ca mAnasam |
इति संवित् अ.संवित्तिः अ.विच्छिन्न.अति.मौनिता ॥६।६८।२५॥
iti saMvit a.saMvitti: a.vicchinna.ati.maunitA ||6|68|25||
.
na aha.m asmi . not I am =
na ca anya: asmi . nor too another am =
na mano . not Mind =
na ca mAnasam . nor too the mindful =
iti
saMvid a.saMvitti: a.vicchinna.ati.maunitA
*vlm.25. The consciousness that I am nothing, nor is there anything
besides; and that the mind and its thoughts, are no other
in reality (than fictions of the intellect); is the real source
of taciturnity.
*sv.25.26 That state in which one knows "There is na: aI', nor another, no mind nor anything derived from the mind", in which one knows "'I' is but an idea in this universe, and it is really pure existence" — that is known as the silence of deep sleep.
अहम् अस्मि जगत् यस्मिन् स्वस्ति शब्दार्थ.मात्रकम् ।
aha.m asmi jagat yasmin svasti zabdArtha.mAtraka.m |
सत्तासामान्यम् एव इति सौषुप्तम् मौनम् उच्यते ॥६।६८।२६॥
sattAsAmAnya.m eva iti sauSupta.m mauna.m ucyate ||6|68|26||
.
aha.m asmi jagat yasmin / svasti zabdArtha.mAtraka.m =
sattAsAmAnya.m eva iti \ sauSupta.m mauna.m ucyate
.
*vlm.26. The knowledge that the ego pervades this universe,
which is the representation of the "one that is"; and whose
essence is displayed equally in all things, is what is meant by
the state of sleepy silence, (i.e. the man that has known this
grand truth, remains dumb and mute and has nothing to say).
*sv.25.26 That state in which one knows "There is na: aI', nor another, no mind nor anything derived from the mind", in which one knows "'I' is but an idea in this universe, and it is really pure existence" — that is known as the silence of deep sleep.
अहमस्मि जगत्यस्मिन्स्वस्ति शब्दार्थमात्रकम् ।
सत्तासामान्यमेवेति सौषुप्तं मौनमुच्यते ।। २६
VA . I am the substratum of this world, present equially as the nature
of all objects, .
such understanding is called the silence of the deep sleep.
AS:
The silence of deep sleep is said to be the awareness that "I am in this world only represented by commonality of all existence and representing the meaning of the word स्वस्ति . blessed!
यस्मात् संविदम् एव स्यात् स्व.अन्य~आदि.कलना कुतः ।
yasmAt saMvidam eva syAt sva.anya*Adi.kalanA kuta: |
अनन्तम् एव सौषुप्तम् सर्वम् मौनम् अतः ततम् ॥६।६८।२७॥
ananta.m eva sauSupta.m sarvam mauna.m ata: tata.m ||6|68|27||
.
yasmAt saMvidam eva syAt / sva.anya*Adi.kalanA kuta: =
ananta.m eva sauSupta.m \ sarvam mauna.m ata: tatam
.
*vlm.27. Now as it is the consciousness which constitutes all
and everything, how can you concieve your distinction from
others, who are actuated by the same power, dwelling alike in
all? It is this knowledge[~l added] which is called the ever lasting sleep,
and forms the ground work of every kind of silence.
*sv.27.31. In that pure existence which is infinite consciousness, where is 'I' or 'another'?
सुषुप्त.मौनम् एव इदम् अनन्तत्वात् प्रबोधवत् ।
suSupta.mauna.m eva idam anantatvAt prabodha.vat |
तुर्यम् एव अमलम् विद्धि तुर्यातीतम् अथ अपि च ॥६।६८।२८॥
turya.m eva amalam viddhi turyAtIta.m atha api ca ||6|68|28||
.
suSupta.mauna.m eva idam /
anantatvAt prabodha.vat =
turya.m eva a.malam viddhi \
turyAtIta.m atha api ca
*vlm.28. This is the silence of profound[~ typo? f changed to p] sleep, and because it is an endless sleep in the ever wakeful God, this sleep is alike to waking. Know this as the fourth stage of Yoga, or rather a stage above the same.
*sv.27.31. In that pure existence which is infinite consciousness, where is 'I' or 'another'?
सौषुप्त~एक.समाधानः तथा तुर्य.सामाधिकः ।
sauSupta~eka.samAdhAna: tathA turya.sAmAdhika: |
तुर्यातीत.समाधिः वा जाग्रति अपि भवन्ति वै ॥६।६८।२९॥
turyAtIta.samAdhi: vA jAgrati api bhavan.ti vai ||6|68|29||
.
sauSupta~eka.samAdhAna: / tathA turya.sAmAdhika: =
turyAtIta.samAdhi: vA \ jAgrati api bhavan.ti vai
.
*vlm.29. This profound trance is called hypnotism or the fourth state of entranced meditation; and the tranquility which is above this state, is to be had in one's waking state.
*sv.27.31. In that pure existence which is infinite consciousness, where is 'I' or 'another'?
तुर्य.स्थ* एव सकल.अमल.शान्ति.वृत्तिर्
turya.stha* eva sakala.amala.zAnti.vRttir
जाग्रति अपि व्यवहरन् निपुणम् समन्तात् ।
jAgrati api vyavaharan nipuNa.m samantAt |
नित्यम् स.देह* उत वा अपि वि.देह* एव
nitya.m sa.deha* uta vA api vi.deha* eva
ब्रह्मन् नभःभवत* एव किल अस्ति, साधो ॥६।६८।३०॥
brahman nabha:bha.vata* eva kila asti, sAdho ||6|68|30||
.
turya.stha* eva sakala.amala.zAnti.vRtti: /
jAgrati api vyavaharan nipuNa.m samantAt =
nitya.m sa.deha* uta vA api vi.deha* eva \
brahman nabha:bha.vata* eva kila asti, sAdho
.
*vlm.30. He that is situated in his fourth stage of yoga, has a
clear conscience and quiet pence attending on him. This is practicable
by the adept even in his waking state, and is obtainable
by the righteous soul, both in its embodied as well as disembodied
states.
*sv.27.31. In that pure existence which is infinite consciousness, where is 'I' or 'another'?
ॐ इति उदस्त.भव.वासनम् एकम् आस्स्व
OM iti udasta.bhava.vAsana.m eka.m Assva
न त्वम् न च अहम् अपि न अन्यत् इह अस्ति सत्यम् ।
na tvam na ca aha.m api na anyat iha asti satya.m |
सर्वम् च विद्यत* इति इह कला~अन्तर~आभम्
sarvam ca vidyata* iti iha kalA~antara*Abha.m
ज्ञः तिष्ठ चित्.गगन.कोश.कला~एक.निष्ठः ॥६।६८।३१॥
jJa: tiSTha cit.gagana.koza.kalA~eka.niSTha: ||6|68|31||
.
OM iti udasta.bhava.vAsana.m eka.m Assva /
na tvam na ca aha.m api na anyat iha asti satya.m =
sarvam ca vidyata* iti iha kalA~antara*Abha.m \
jJa: tiSTha cit.gagana.koza.kalA~eka.niSTha:
.
*vlm.31. Yes, O Ráma! Be you desirous to be settled in this
state, and know that neither I or you nor any other person is
any real being in this world, which exists only as a reflexion of
our mind, and therefore the wise man should rely only in the
bosom of the vacuous intellect, which comprehends all things
in it.
*sv.27.31. In that pure existence which is infinite consciousness, where is 'I' or 'another'?
@@@
DN6068 FOUR TYPES OF MAUNA SILENCE 2.OC10
वसिष्ठ उवाच ।
vasiSTha uvAca |
सुषुप्त.मौनवान् भूत्वा त्यक्त्वा चित्त.विलासिताम् ।
suSupta.maunava.an bhUtvA tyaktvA citta.vilAsitA.m |
कलनामल.निर्मुक्तः तिष्ठ अवष्टब्ध.तत्.पदः ॥६।६८।१॥
kalanAmala.nirmukta: tiSTha avaSTabdha.tat.pada: ||6|68|1||
राम उवाच ।
rAma uvAca |
वाक्.मौनम् अक्ष.मौनम् च काष्ठ.मौनम् च वेद्मि अहम् ।
vAk.mauna.m akSa.mauna.m ca kASTha.mauna.m ca vedmi aha.m |
सुषुप्त.मौनम्, मौनेश, ब्रह्मन् ब्रूहि किम् उच्यते ॥६।६८।०२॥
suSupta.maunam, mauneza, brahman brUhi kim ucyate ||6|68|2||
वसिष्ठ उवाच ।
vasiSTha uvAca |
द्विविधः प्रोच्यते राम मुनिः मुनि.वरैः इह ।
dvividha: procyate rAma muni: muni.vara.i: iha |
एकः काष्ठ.तपस्वी स्यात् जीवन्मुक्तः तथा इतरः ॥६।६८।३॥
eka: kASTha.tapasvI syAt jIvanmukta: tathA itara: ||6|68|3||
अभावितायाम् शुष्कायाम् क्रियायाम् बद्ध.निश्चयः ।
हठान् जित.इन्द्रिय.ग्रामे मुनिः स्यात् काष्ठ.तापसः ॥६।६८।०४॥
abhAvitAyA.m zuSkAyA.m kriyAyA.m baddha.nizcaya: |
haTha.an jita.indriya.grAme muni: syAt kASTha.tApasa: ||6|68|4||
यथाभूतम् इदम् बुद्ध्वा भावित~आत्मा आत्मनि स्थितः ।
yathAbhUta.m idam buddhvA bhAvita*AtmA Atmani sthita: |
लोक.उपमः अपि तृप्तः अन्तर् यः स* मुक्त.मुनिः स्मृतः ॥६।६८।०५॥
loka.upama: api tRpta: antar ya: sa* mukta.muni: smRta: ||6|68|5||
एतयोः यः भवेत् भावः शान्तयोः मुनि.नाथयोः ।
etayo: ya: bhavet bhAva: zAntayo: muni.nAthayo: |
चित्त* निश्चय.रूप.आत्मा मौन.शब्देन स* स्मृतः ॥६।६८।०६॥
citta* nizcaya.rUpa.AtmA mauna.zabda.ena sa* smRta: ||6|68|6||
चतुर्.प्रकाराम् आहुः तम् मौनम् मौन.विदः जनाः ।
catur.prakArA.m Ahu: tam mauna.m mauna.vida: janA: |
वाक्.मौनम् अक्ष.मौनम् च काष्ठम् सौषुप्तम् एव च ॥६।६८।७॥
vAk.mauna.m akSa.mauna.m ca kASTha.m sauSupta.m eva ca ||6|68|7||
वाक्.मौनम् वचसाम् रोधः बलात् इन्द्रिय.निग्रहः ।
vAk.mauna.m vacasA.m rodha: balAt indriya.nigraha: |
अक्ष.मौनम् परित्यागः चेष्टानाम् काष्ठ.संज्ञकम् ॥६।६८।०८॥
akSa.mauna.m parityAga: ceSTa.anAm kASTha.saMjJaka.m ||6|68|8||
मनः मौनम् पञ्चमम् च तत् मृतौ काष्ठ.तापसे ।
mana: mauna.m paJcama.m ca tat mRtau kASTha.tApase |
भावे सुषुप्त.मौन~आख्यम् जीवन्मुक्तः अनुजीवति ॥६।६८।९॥
bhAve suSupta.mauna*Akhya.m jIvanmukta: anujIvati ||6|68|9||
त्रिषु मौन.विशेषेषु विषयः काष्ठ.तापसः ।
triSu mauna.vizeSeSu viSaya: kASTha.tApasa: |
सुषुप्त.मौन.अवस्थाताम् सा तुर्या सा एव मुक्त.धीः ॥६।६८।१०॥
suSupta.mauna.avasthAtA.m sA turyA sA eva mukta.dhI: ||6|68|10||
"वाक्.मौनम् मौनम्" इति एतत् सिद्धम् तत् च मनः किल ।
"vAk.mauna.m maunam" iti etat siddha.m tat ca mana: kila |
मलिनम् जीव.बन्धाय तत्र.स्थः काष्ठ.तापसः ॥६।६८।११॥
malina.m jIva.bandhAya tatra.stha: kASTha.tApasa: ||6|68|11||
अस्मत्.संस्मरणम् वा अपि दृश्यम् वाक्.मयम् अस्पृशन् ।
asmat.saMsmaraNa.m vA api dRzya.m vAk.maya.m aspRzan |
अपश्यन् एव पश्यन् हि काष्थ.मौनी तु तिष्ठति ॥६।६८।१२॥
apazyan eva pazyan hi kAStha.maunI tu tiSThati ||6|68|12||
प्रस्फुरत्.चित्त.कलनम् एतत् मौन.त्रयम् स्मृतम् ।
prasphurat.citta.kalana.m etat mauna.traya.m smRta.m |
भवन्ति मौनिनः तत्र न तज्ज्ञाः तत्.स्थ.लीलया ॥६।६८।१३॥
bhavan.ti maunina: tatra na tajjJA: tat.stha.lIlA.ayA ||6|68|13||
न अत्र उपदेयताज्ञानम् एतत् मौनि.त्रये किल ।
na atra upadeyatAjJAna.m etat mauni.traye kila |
लीलया कथितम् तेन तज्ज्ञाः कुप्यन्तु वा न.वा ॥६।६८।१४॥
lIlA.ayA kathita.m ta.ena tajjJA: kupyantu vA na.vA ||6|68|14||
इदम् सुषुप्त.मौनम् तु जीवन्मुक्तम् इति स्थितम् ।
idam suSupta.mauna.m tu jIvanmukta.m iti sthita.m |
अपुनर्.जन्मनः जन्तोः शृणु श्रवण.भुषणम् ॥६।६८।१५॥
apunar.janmana: janto: zRNu zravaNa.bhuSaNa.m ||6|68|15||
न अत्र संयम्यते प्राणः त्रि.विधः न अपि योज्यते ।
na atra saMyamyate prANa: tri.vidha: na api yojyate |
न उल्लस्यन्ते न ग्लायन्ते समस्त~इन्द्रिय.संविदः ॥६।६८।१६॥
na ullasyante na glAyante samasta~indriya.saMvida: ||6|68|16||
नानाता.कलना इयम् च न वल्गति न शाम्यति ।
nAnAtA.kalanA iya.m ca na valgati na zAmyati |
चेतः न चेतः न अचेतः न सन् न असन् न च इतरत् ॥६।६८।१७॥
ceta: na ceta: na aceta: na san na asan na ca itarat ||6|68|17||
अ.विभागम् अन्.अभ्यासम् यत् अनादि.अन्तम् आस्थितम् ।
a.vibhAgam an.abhyAsam yat anAdi.anta.m Asthita.m |
ध्यायतः अध्यायतः च एतत् सौषुप्तम् मौनम् उच्यते ॥६।६८।१८॥
dhyAyata: adhyAyata: ca etat sauSupta.m mauna.m ucyate ||6|68|18||
यथाभूतम् इदम् बुद्ध्वा जगत् नानात्व.विभ्रमम् ।
yathAbhUta.m idam buddhvA jagat nAnAtva.vibhrama.m |
यथास्थ्हितम् अ.संदेहम् सौषुप्तम् मौनम् एव तत् ॥६।६८।१९॥
yathAsthhita.m a.saMdeha.m sauSupta.m mauna.m eva tat ||6|68|19||
अनेक.संवित्.रूप=आत्मा शिवेन इव इदम् आततम् ।
aneka.saMvit.rUpa=AtmA ziva.ena iva idam Atata.m |
इति आस्थितम् अनन्तम् यत् सौषुप्तम् मौनम् उच्यते ॥६।६८।२०॥
iti Asthita.m ananta.m yat sauSupta.m mauna.m ucyate ||6|68|20||
आकाशम् न एव च आकाशम् सर्वम् अस्ति च न अस्ति च ।
AkAza.m na eva ca AkAza.m sarvam asti ca na asti ca |
इति चित्तम् समम् शान्तम् यत् तन् मौनम् सुषुप्तवत् ॥६।६८।२१॥
iti citta.m sama.m zAnta.m yat tan mauna.m suSupta.vat ||6|68|21||
सर्व.शून्यम् निरालम्बम् शान्ति.विज्ञप्ति=मात्रकम् ।
sarva.zUnya.m nirAlambam zAnti.vijJapti=mAtraka.m |
न सत् न असत् इति यस्याम् आसितम् मौनम् उत्तमम् ॥६।६८।२२॥
na sat na asat iti yasyA.m Asita.m mauna.m uttama.m ||6|68|22||
भाव.अभाव.दशा.देश.विशेषैः वितत उत्थितैः ।
bhAva.abhAva.dazA.deza.vizeSa.i: vitata utthita.i: |
संविदः यत् अनाभासः तत् मौनम् परमम् विदुः ॥६।६८।२३॥
saMvida: yat anAbhAsa: tat mauna.m parama.m vidu: ||6|68|23||
अत्यन्त.समता एव अन्तः चेतसा अ.वृत्ति.रूपिणा ।
atyanta.samatA eva anta: cetasA a.vRtti.rUpiNA |
यत् अनावर्तनम् संवित्.वृत्तेः तत् मौनम् अक्षयम् ॥६।६८।२४॥
yat anAvartana.m saMvit.vRtte: tat mauna.m akSaya.m ||6|68|24||
न अहम् अस्मि न च अन्यः अस्मि न मनः न च मानसम् ।
na aha.m asmi na ca anya: asmi na mana: na ca mAnasam |
इति संवित् अ.संवित्तिः अ.विच्छिन्न.अति.मौनिता ॥६।६८।२५॥
iti saMvit a.saMvitti: a.vicchinna.ati.maunitA ||6|68|25||
अहम् अस्मि जगत् यस्मिन् स्वस्ति शब्दार्थ.मात्रकम् ।
aha.m asmi jagat yasmin svasti zabdArtha.mAtraka.m |
सत्तासामान्यम् एव इति सौषुप्तम् मौनम् उच्यते ॥६।६८।२६॥
sattAsAmAnya.m eva iti sauSupta.m mauna.m ucyate ||6|68|26||
यस्मात् संविदम् एव स्यात् स्व.अन्य~आदि.कलना कुतः ।
yasmAt saMvidam eva syAt sva.anya*Adi.kalanA kuta: |
अनन्तम् एव सौषुप्तम् सर्वम् मौनम् अतः ततम् ॥६।६८।२७॥
ananta.m eva sauSupta.m sarvam mauna.m ata: tata.m ||6|68|27||
सुषुप्त.मौनम् एव इदम् अनन्तत्वात् प्रबोधवत् ।
suSupta.mauna.m eva idam anantatvAt prabodha.vat |
तुर्यम् एव अमलम् विद्धि तुर्यातीतम् अथ अपि च ॥६।६८।२८॥
turya.m eva amalam viddhi turyAtIta.m atha api ca ||6|68|28||
सौषुप्त~एक.समाधानः तथा तुर्य.सामाधिकः ।
sauSupta~eka.samAdhAna: tathA turya.sAmAdhika: |
तुर्यातीत.समाधिः वा जाग्रति अपि भवन्ति वै ॥६।६८।२९॥
turyAtIta.samAdhi: vA jAgrati api bhavan.ti vai ||6|68|29||
तुर्य.स्थ* एव सकल.अमल.शान्ति.वृत्तिर्
turya.stha* eva sakala.amala.zAnti.vRttir
जाग्रति अपि व्यवहरन् निपुणम् समन्तात् ।
jAgrati api vyavaharan nipuNa.m samantAt |
नित्यम् स.देह* उत वा अपि वि.देह* एव
nitya.m sa.deha* uta vA api vi.deha* eva
ब्रह्मन् नभःभवत* एव किल अस्ति, साधो ॥६।६८।३०॥
brahman nabha:bha.vata* eva kila asti, sAdho ||6|68|30||
ॐ इति उदस्त.भव.वासनम् एकम् आस्स्व
OM iti udasta.bhava.vAsana.m eka.m Assva
न त्वम् न च अहम् अपि न अन्यत् इह अस्ति सत्यम् ।
na tvam na ca aha.m api na anyat iha asti satya.m |
सर्वम् च विद्यत* इति इह कला~अन्तर~आभम्
sarvam ca vidyata* iti iha kalA~antara*Abha.m
ज्ञः तिष्ठ चित्.गगन.कोश.कला~एक.निष्ठः ॥६।६८।३१॥
jJa: tiSTha cit.gagana.koza.kalA~eka.niSTha: ||6|68|31||
.
oॐm
.
Group Page
https://groups.google.com/forum/#!forum/yoga.vasishtha
Complete YVFiles
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi P5w3QM0Y5kJANUFh.Ia?dl=0
चित् संवित्त्या.उच्यते जीव:
cit saMvittyA ucyate jIva:
संकल्पात्स मनो भवेत् ।
saMkalpAt sa: mana: bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: citta.m ahaMkAra:
माया.इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidha.m tata:||
y3067.021/FM.3.67.21
next Canto:
६०६९
FM6069 MIND AND THE PRANA.AIRS 2.OC11.12 .z61
FM.6.50.FM.6.99
https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
FM.6.69 MIND AND THE PRANA.AIRS 2.OC11.12
+++
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 VasishthaOn Mon, Oct 11, 2021 at 8:05 AM Jiva Das <das.jiva@gmail.com> wrote:
FM6068 FOUR TYPES OF MAUNA SILENCE 2.OC10 .z31
FM.6.50.FM.6.99
https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
Oॐm
After advising Raama (at the end of the previous Canto) to avoid technical terms...
FM.6.68
THE FOUR TYPES OF MAUNA SILENCE
VASISHTHA said—
सुषुप्त.मौनवान् भूत्वा त्यक्त्वा चित्त.विलासिताम् ।
suSupta.maunava.an bhUtvA tyaktvA citta.vilAsitA.m |
कलनामल.निर्मुक्तः तिष्ठ अवष्टब्ध.तत्.पदः ॥६।६८।१॥
kalanAmala.nirmukta: tiSTha avaSTabdha.tat.pada: ||6|68|1||
.
~*maunava.quiet
kalanAmala*
avaSTabdha*.
.
suSupta.fast.asleep.maunava.an bhUtvA.having.become / tyaktvA.having.abandoned/given.up citta.Affective.mind.vilasita.shining/sporting.m = kalanAmala*.nirmukta.unbound/delivered/escaped/rescued\molting: \ tiSTha.rest/remain avaSTabdha*.
tat.that.one.pada.condition/happening:
.
सुषुप्त.मौन.वान् भू.त्वा
sleep.silence.ful having.become,
त्यक्त्वा चित्त.विलासिताम्
having.forsaken Ur Affective play,
कलन्Âमलनिर्मुक्तः . कलना.मल / कलना.अमल निर्मुक्तः
free of imagining the pure o&r impure – fuzzy Â, an Âmbiguity – having tired of making such distinctions ...
rest.firmly as That state
.
*sv.1 VASISTHA continued: O Rama, remain for ever, firmly established in that state of utter freedom from movement of thought, resorting to the silence of deep sleep.
*vlm.1. VASISHTHA said:—Ráma remain as taciturn as in your silent sleep, and shun at a distance the musings of your mind; get rid of the vagaries of your imagination, and
remain firm in the state Brahma.
RAAMA said–
वाक्.मौनम् अक्ष.मौनम् च काष्ठ.मौनम् च वेद्मि अहम् ।
vAk.mauna.m akSa.mauna.m ca kASTha.mauna.m ca vedmi aha.m |
सुषुप्त.मौनम्, मौनेश, ब्रह्मन् ब्रूहि किम् उच्यते ॥६।६८।०२॥
suSupta.maunam, mauneza, brahman brUhi kim ucyate ||6|68|2||
.
Quietness of speech & quiet of the senses & the silence of a block of wood
I know.about:
but hey Braahmana, Lord of Silence,
tell me what is said about the silence of Sleep
.
*sv. ... the rigid silence of extreme asceticism.
*vlm.2. ... the muteness ef a block of wood ....
*jd.2 . vAG.mauna.m . silence of speech = akSa.mauna.m ca – and silence of the senses = kASTha.mauna.m ca . and the silence of a block of wood = vedmi aha.m – I know.about = suSupta.mauna.m – the silence of Sleep = mauneza brahman – o Lord of Silence brAhmaNa, = brUhi kim ucyate – tell me what that is called.
VASISHTHA said—
द्विविधः प्रोच्यते राम मुनिः मुनि.वरैः इह ।
dvividha: procyate rAma muni: muni.vara.i: iha |
एकः काष्ठ.तपस्वी स्यात् जीवन्मुक्तः तथा इतरः ॥६।६८।३॥
eka: kASTha.tapasvI syAt jIvanmukta: tathA itara: ||6|68|3||
.
twofold/two.kinds: are declared, Raama / Muni: Muni.vara.best\boon.i: iha.here/itw/now = eka.one: kASTha.wood/block.~tapasvI.ascetic syAt.would.be \ jIvanmukta.Living.free: tathA.thus itarat.other/else:
.
in this regard by his peers, rAma, there are said.to.be two types of muni:
one would be the wooden ascetic, the other someone Living.Free
* dvividha.twofold/two.kinds: ~procyate.declared Râma / Muni: Muni.vara.best\boon.i: iha.here/itw/now = eka.one: kASTha.wood/block.~tapasvI.ascetic syAt.would.be \ jIvanmukta.Living.free: tathA.thus itarat.other/else:
अभावितायाम् शुष्कायाम् क्रियायाम् बद्ध.निश्चयः ।
abhAvitAyA.m zuSkAyA.m kriyAyA.m baddha.nizcaya: |
हठान् जित.इन्द्रिय.ग्रामे मुनिः स्यात् काष्ठ.तापसः ॥६।६८।०४॥
haTha.an jita.indriya.grAme muni: syAt kASTha.tApasa: ||6|68|4||
.
haTha*
jita*
tApasa*:
.
a.non.bhAvita.thot.of/convinced.of/occupied.with.ayA.m zuSka.dry\hard(speech)/useless, vain.AyAm / kriyA.Action/Ritual.yAm baddha.bound\fixed.nizcaya.certainty/assurance: = haTha*.an jita*.indriya.sense.organ.grAma.town.e \ Muni: syAt.would.be kASTha.wood/block.tApasa*:
.
*sv.4 The former forcibly restrains his senses and engages himself in dry (devoid of wisdom) kriyas (activities) with fanaticism.
*vlm.4. The wood like devotee is that austere ascetes, who is not
meditative in his mind, and is firmly employed in the discharge
of the rigorous rites of religion; he practises the painfull
restraints of his bodily organs, and remains speechless as a
wooden statue.
यथाभूतम् इदम् बुद्ध्वा भावित~आत्मा आत्मनि स्थितः ।
yathAbhUta.m idam buddhvA bhAvita*AtmA Atmani sthita: |
लोक.उपमः अपि तृप्तः अन्तर् यः स* मुक्त.मुनिः स्मृतः ॥६।६८।०५॥
loka.upama: api tRpta: antar ya: sa* mukta.muni: smRta: ||6|68|5||
.
yathAbhUta*
tRpta*
.
yathAbhUta.m idam.this.here buddhvA / bhAvita.thot.of/convinced.of/occupied.with.Atma.Self.Atmani.in/when.Self sthita.situate/existent.as: =
lokaa.u.upamaa.u: apia.u tRpta*: antar.within \ yas.this.who/which sas.he/it muktA.pearl.loosed/Free.Muni: smRta.remembered/thott.as:
.
*sv.5 The liberated sage, on the other hand, knows what is what (the truth as truth and the unreal as unreal), he is endowed with self.knowledge and yet he behaves as any ordinary person here.
*vlm.5. The other kind of living liberated Yogi is one, who looks at the world over as before (with his usual unconcern); who delights in his meditation of the soul, and passes as any ordinary man without any distinctive mark of his religious order
or secular rank.
एतयोः यः भवेत् भावः शान्तयोः मुनि.नाथयोः ।
etayo: ya: bhavet bhAva: zAntayo: muni.nAthayo: |
चित्त* निश्चय.रूप.आत्मा मौन.शब्देन स* स्मृतः ॥६।६८।०६॥
citta* nizcaya.rUpa.AtmA mauna.zabda.ena sa* smRta: ||6|68|6||
.
etayos.of.these.two yas.this.who/which bhavet.would.become bhA.light/splendor\resembling\likeva: / zAnti.Shaanti.Peace.o: Muni.nAtha.Lord.yo: = citta.Affective.mind nizcaya.certainty/assurance.rUpa.form/shape/color.Atma.Self \ with/bmo mauna.Quiet/silent.zabda.word/sound.ena sas.he/it smRta.remembered/thott.as
.
*sv.6 What is regarded as silence or mouna is based on the nature and the behaviour of these munis.
*vlm.6. The coudition of these two orders of saintly and holy
men, which is the fixedness of their minds and sedateness of
their souls, is what passes under the title of taciturnity and
saintliness (maura[~] and muni), (who hold their tongue and their
peace, and walk subsilentio and incognito on earth).
* etayos.of.these.two yas.this.who/which bhavet.would.become bhA.light/splendor\resembling\likeva: / zAnti.Shaanti.Peace.o: Muni.nAtha.Lord.yo: = citta.Affective.mind nizcaya.certainty/assurance.rUpa.form/shape/color.Atma.Self \ with/bmo mauna.Quiet/silent.zabda.word/sound.ena sas.he/it smRta.remembered/thott.as
चतुर्.प्रकाराम् आहुः तम् मौनम् मौन.विदः जनाः ।
catur.prakArA.m Ahu: tam mauna.m mauna.vida: janA: |
वाक्.मौनम् अक्ष.मौनम् च काष्ठम् सौषुप्तम् एव च ॥६।६८।७॥
vAk.mauna.m akSa.mauna.m ca kASTha.m sauSupta.m eva ca ||6|68|7||
.
prakAara*
Ahus*
akSa*
.
catur.four.prakAara*.am Ahus* tam / mauna.silence/quiet.m mauna.vid.knower/scholar.a: jana.person/people.A: = vAc.voice.speech/sound/language.mauna.silence/quiet.m akSa*.mauna.m ca \ kASTha.wood/block.m sauSupta.deep.sleeping.m eva ca
.
there are 4 sorts of mauna.Silence
according.to those who know about such things
:
silence of Speech
silence of the senses
rigid silence
and also the silence of dreamless Sleep
.
*sv. ... (3) violent restraint ... ???
* the Rigid (kaSTha, wooden) state of yoga
becomes the Stone State of the wise, which we will meet next year)
* चतुष्.प्रकाराम् Of four sorts आहुः तम् मौनम् they call that Mauna Silence, मौन.विदः जनाः people who know about silence, वाक्.मौनम् Speech.Silence, अक्ष.मौनम् च eye/Sense.Silence, . *akSan in comp. may include all the senses काष्ठम् Wooden, सौषुप्तम् एव च and also Sleeping.
वाक्.मौनम् वचसाम् रोधः बलात् इन्द्रिय.निग्रहः ।
vAk.mauna.m vacasA.m rodha: balAt indriya.nigraha: |
अक्ष.मौनम् परित्यागः चेष्टानाम् काष्ठ.संज्ञकम् ॥६।६८।०८॥
akSa.mauna.m parityAga: ceSTa.anAm kASTha.saMjJaka.m ||6|68|8||
.
vAk.voice/speech.mauna.silence/quiet.m vacas.speech/voice/word.aAm rodha*: / balAt.thru.force indriya.sense.organ.nigraha*: = akSa*.mauna.silence/quiet.m parityAga*: \ ceSTA.conduct/practice.anAm kASTha.wood/block.saMjJaka*.m
.
vAG.mauna.m vacasA.m rodha: .
oral silence is suppressed speech =
balAt . thru force =
indriya.nigraha: . sensory control =
akSa.mauna.m parityAga: ceSTa.anAm . organic silence forsaking the motions =
kASTha.saMjJaka.m . is defined as "wooden"
.
*vlm.8. Oral silence consists in keeping one's mouth and lips close, and the closeness of the senses implies the keeping of the members of the body under strict control; the rigorous muteness means the abandonment of all efforts, aad the sleepy silence is as silent as the grave.
मनः मौनम् पञ्चमम् च तत् मृतौ काष्ठ.तापसे ।
mana: mauna.m paJcama.m ca tat mRtau kASTha.tApase |
भावे सुषुप्त.मौन~आख्यम् जीवन्मुक्तः अनुजीवति ॥६।६८।९॥
bhAve suSupta.mauna*Akhya.m jIvanmukta: anujIvati ||6|68|9||
.
manas.Manas.Mind mauna.Quiet/silent.m paJcama.5th.m ca.and/also /
tat.that.one mRta.dead.u kASTha.wood/block.tApasa.ascetic.e = bhAva.becoming.state/feeling.sense.e suSupta.fast.asleep.mauna.Quiet/silent.AkhyA.name/called.m \ jIvanmukta.Living.free: anujIvat.imitating/depending.on.i
.
and Mental Silence is a fifth
that
in dead.wood austerity
in the State known as Sleep.Silence
is the Way known as Living.Free
.
*sv.9 There is another known as silence of the mind. However, that is possible only in one who is dead or one who practises the rigid mouna (kastha mauna) or the silence of deep sleep (susupti mauna).
*vlm.9. There is a fifth kind of dead like silence, whick occurs in the austere ascetic in his state of insensibility; in the profound meditation of the dormant Yogi, and in the mental abstraction of the living liberated.
*AS: ... this one is called काष्ठ and it is experienced only after death following hard asceticism.... When one has an experience of self, (भावे) a jivanmukta lives in "silence of deep sleep".
* manas.Manas.Mind mauna.Quiet/silent.m paJcama.5th.m ca.and/also / tat.that.one mRta.dead.u kASTha.wood/block.tApasa.ascetic.e = bhAva.becoming.state/feeling.sense.e suSupta.fast.asleep.mauna.Quiet/silent.AkhyA.name/called.m \ jIvanmukta.Living.free: anujIvat.imitating/depending.on.i
त्रिषु मौन.विशेषेषु विषयः काष्ठ.तापसः ।
triSu mauna.vizeSeSu viSaya: kASTha.tApasa: |
सुषुप्त.मौन.अवस्थाताम् सा तुर्या सा एव मुक्त.धीः ॥६।६८।१०॥
suSupta.mauna.avasthAtA.m sA turyA sA eva mukta.dhI: ||6|68|10||
.
tri.three.Su mauna.Quiet/silent.vizeSa.distinction/difference\kind\species\individual/eminence/first.rate.iSu /
viSaya.sense.object/field.of.action/.domain: kASTha.wood/block.tApasa.ascetic: =
suSupta.fast.asleep.mauna.Quiet/silent.avasthA.conditioned.state.(overstood).tA.ness/state.m \ sA.she/it *turya.fourth.A sA.she/it eva.even/only/indeed mukta.dhI.thot.thinking:
.
*vlm.10. All the three prior states of reticence, occur in the austere devotee, and the sleepy or dead silence is what betakes the living liberated only.
*sv. Of these the first three involve elements of the rigid mouna. It is the fourth that is really conducive to liberation. Hence, even at the risk of incurring the displeasure of those who resort to the first three types of mouna, I say that there is nothing in those three which is desirable.
* tri.three.Su mauna.Quiet/silent.vizeSa.distinction/difference\kind\species\individual/eminence/first.rate.iSu / viSaya.sense.object/field.of.action/.domain: kASTha.wood/block.tApasa.ascetic: = suSupta.fast.asleep.mauna.Quiet/silent.avasthA.conditioned.state.(overstood).tA.ness/state.m \ sA.she/it *turya.fourth.A sA.she/it eva.even/only/indeed mukta.dhI.thot.thinking:
"वाक्.मौनम् मौनम्" इति एतत् सिद्धम् तत् च मनः किल ।
"vAk.mauna.m maunam" iti etat siddha.m tat ca mana: kila |
मलिनम् जीव.बन्धाय तत्र.स्थः काष्ठ.तापसः ॥६।६८।११॥
malina.m jIva.bandhAya tatra.stha: kASTha.tApasa: ||6|68|11||
.
"vAc.voice.speech/sound/language.mauna.Quiet/silent.m mauna.Quiet/silent.m" iti.so/"thus" etat.this.here /Siddha.Adept*.m
tat.that.one ca.and/also manas.Manas.Mind kila.indeed/of.course/for.sure.this.is =
malina*.m jIva.Lifer/life.form.bandha.bond/age.Aya \ tatra.there/then.stha.staying/set: kASTha.wood/block.tApasa.ascetic:
.
"vAk.mauna.m maunam" . "Silence of speech is Silence" =
iti etat siddha.m . so this is said to be =
tat ca mana: . and that is Mind =
kila
malina.m jIva.bandhAya
tatra.stha:
kASTha.tApasa: . .
* there's wordplay here
kaSTha = the yogic frozen posture
"वाक्.मौनम् मौनम्" "Speech.silence is Mauna Silence".. इत्य् एतत् सिद्धम् so this is established (as received truth) तच् च मनः किल (and as) that too, Manas Mind alas मलिनम् जीव.बन्धाय impure to #jIva.bondage तत्र.स्थः काष्ठ.तापसः there.stood from wooden.#tapas. .11.
*vlm.11. Though speechlessness is called silence, yet it does not constitute pure reticence, in as much as the mute tongue may brood evil thoughts in the mind, whieh lead to the bondage of men.
*sv. Of these the first three involve elements of the rigid mouna. It is the fourth that is really conducive to liberation. Hence, even at the risk of incurring the displeasure of those who resort to the first three types of mouna, I say that there is nothing in those three which is desirable.
*"vAc.voice.speech/sound/language.mauna.Quiet/silent.m mauna.Quiet/silent.m" iti.so/"thus" etat.this.here /Siddha.Adept*.m tat.that.one ca.and/also manas.Manas.Mind kila.indeed/of.course/for.sure.this.is =
malina*.m jIva.Lifer/life.form.bandha.bond/age.Aya \ tatra.there/then.stha.staying/set: kASTha.wood/block.tApasa.ascetic:
अस्मत्.संस्मरणम् वा अपि दृश्यम् वाक्.मयम् अस्पृशन् ।
asmat.saMsmaraNa.m vA api dRzya.m vAk.maya.m aspRzan |
अपश्यन् एव पश्यन् हि काष्थ.मौनी तु तिष्ठति ॥६।६८।१२॥
apazyan eva pazyan hi kAStha.maunI tu tiSThati ||6|68|12||
.
asmat.us.saMsmaraNa*.m vA api / dRzya.m vAg.word/voice.maya.made.m aspRzan* = apazyan* eva pazyan.see/knowing hi / kASTha.wood/block.maunI* tu tiSThat.stand/remaining.i
.
*vlm.12. The austere devotee continues in his reticence, without minding his own egoism, or seeing the visibles or listening to the speech of others; and seeing nothing beside him, he sees all in himself, like living fire covered under ashes.
*sv. Of these the first three involve elements of the rigid mouna. It is the fourth that is really conducive to liberation. Hence, even at the risk of incurring the displeasure of those who resort to the first three types of mouna, I say that there is nothing in those three which is desirable.
प्रस्फुरत्.चित्त.कलनम् एतत् मौन.त्रयम् स्मृतम् ।
prasphurat.citta.kalana.m etat mauna.traya.m smRta.m |
भवन्ति मौनिनः तत्र न तज्ज्ञाः तत्.स्थ.लीलया ॥६।६८।१३॥
bhavan.ti maunina: tatra na tajjJA: tat.stha.lIlA.ayA ||6|68|13||
.
prasphurat.citta.kalana.m / etan mauna.traya.m smRta.m =
bhavan.ti maunina: tatra \ na tajjJA: tat.stha.lIlA.ayA
.
*sv. Of these the first three involve elements of the rigid mouna. It is the fourth that is really conducive to liberation. Hence, even at the risk of incurring the displeasure of those who resort to the first three types of mouna, I say that there is nothing in those three which is desirable.
*vlm.13. The mind being busy in these three states of silence, and indulging its fancies and reveries at liberty; makes munis of course in outward appearance, but there is no one, who understands the nature of
God.
न अत्र उपदेयताज्ञानम् एतत् मौनि.त्रये किल ।
na atra upadeyatAjJAna.m etat mauni.traye kila |
लीलया कथितम् तेन तज्ज्ञाः कुप्यन्तु वा न.वा ॥६।६८।१४॥
lIlA.ayA kathita.m ta.ena tajjJA: kupyantu vA na.vA ||6|68|14||
.
na atra upadeyatÂjJAna.m /
etan mauni.traye kila =
lIlA.ayA kathita.m ta.ena \
tajjJA: kupyantu vA na.vA
.
*vlm.14. There is nothing of that blessed divine knowledge in any of these, which is so very desireabîe to all mankind; I vouch it freely that they are not knowers of God, be they angry at it or not as they may. (Vasishtha being a theoretic philosopher, finds fault with every kind of practical Yoga or pseudo hypnotism).
*sv. Of these the first three involve elements of the rigid mouna. It is the fourth that is really conducive to liberation. Hence, even at the risk of incurring the displeasure of those who resort to the first three types of mouna, I say that there is nothing in those three which is desirable.
इदम् सुषुप्त.मौनम् तु जीवन्मुक्तम् इति स्थितम् ।
idam suSupta.mauna.m tu jIvanmukta.m iti sthita.m |
अपुनर्.जन्मनः जन्तोः शृणु श्रवण.भुषणम् ॥६।६८।१५॥
apunar.janmana: janto: zRNu zravaNa.bhuSaNa.m ||6|68|15||
.
idam suSupta.mauna.m tu /
jIvanmukta.m iti sthita.m =
apunar.janmana: janto: \
zRNu zravaNa.bhuSaNa.m
.
as.for this Sleep.Silence
which exists in someone Living.Free for a person without another birth
hear something that's good to hear
:
*vlm.15. But this dormant or meditative sileat sage, who is liberated from all bonds and cares in his life time, is never to be born in any shape in this world, and it is interesting to know much of them as I will recite to you.
न अत्र संयम्यते प्राणः त्रि.विधः न अपि योज्यते ।
na atra saMyamyate prANa: tri.vidha: na api yojyate |
न उल्लस्यन्ते न ग्लायन्ते समस्त~इन्द्रिय.संविदः ॥६।६८।१६॥
na ullasyante na glAyante samasta~indriya.saMvida: ||6|68|16||
.
na atra saMyamyate prANa: / tri.vidha: na api yojyate =
na ullasyante na glAyante \ samasta~indriya.saMvida:
.
na atra samyamyate prANa: . here the prANa.air is not restrained =
tri.vidha: .Q.
na api yojyate
na ullasyante
na glAyante
samasta.indriya.saMvida:
.
*vlm.16. He does not require to restrain his respiration, nor needs the triple restraint of his speech; he does not rejoice at his prosperity, nor is he depressed in adversity, but preserves his equanimity and the evenness of his sensibility at all times. (He sticks to what is natural, and does not resort to anything artificial).
*sv.15.18 The silence of deep sleep is conducive to liberation. In it the prana or life.force is neither restrained nor promoted, the senses are neither fed nor starved, the perception of diversity is neither expressed nor suppressed, the mind is neither mind nor non.mind. There is no division and hence no effort at abolishing it; it is called the silence of deep sleep and one who is established in it may or may not meditate.
नानाता.कलना इयम् च न वल्गति न शाम्यति ।
nAnAtA.kalanA iya.m ca na valgati na zAmyati |
चेतः न चेतः न अचेतः न सन् न असन् न च इतरत् ॥६।६८।१७॥
ceta: na ceta: na aceta: na san na asan na ca itarat ||6|68|17||
.
nAnAtA.kalanA iya.m ca / na valgati na zAmyati =
ceta: na ceta: na a.ceta: \ na san na asan na ca itarat
.
*vlm.17. His mind is under the guidance of his reason, and is
neither excited by nor restrained from its fancies, it is neither
restless nor dormant, and exists as it is not in existence, (owing
to its even mindedness).
*sv.15.18 The silence of deep sleep is conducive to liberation. In it the prana or life.force is neither restrained nor promoted, the senses are neither fed nor starved, the perception of diversity is neither expressed nor suppressed, the mind is neither mind nor non.mind. There is no division and hence no effort at abolishing it; it is called the silence of deep sleep and one who is established in it may or may not meditate.
अ.विभागम् अन्.अभ्यासम् यत् अनादि.अन्तम् आस्थितम् ।
a.vibhAgam an.abhyAsam yat anAdi.anta.m Asthita.m |
ध्यायतः अध्यायतः च एतत् सौषुप्तम् मौनम् उच्यते ॥६।६८।१८॥
dhyAyata: adhyAyata: ca etat sauSupta.m mauna.m ucyate ||6|68|18||
.
a.vibhAgam an.abhyAsam / yat anAdi.anta.m Asthita.m =
dhyAyata: adhyAyata: ca etat \ sauSupta.m mauna.m ucyate
.
a.vibhAgam
an.abhyAsam
yat . what is =
an.Ady.anta.m Asthita.m . without.begining.o&r.end extant =
dhyAyata: a.dhyAyata: ca
etat
sauSupta.m mauna.m ucyate . is called Sleep.Silence.
*vlm.18. His attention is neither divided nor pent up, but
fixed in the infinite and eternal one, and his mind cogitates
unconfined the nature of things. Such a one is said to be the
sleeping silent sage.
*sv.15.18 The silence of deep sleep is conducive to liberation. In it the prana or life.force is neither restrained nor promoted, the senses are neither fed nor starved, the perception of diversity is neither expressed nor suppressed, the mind is neither mind nor non.mind. There is no division and hence no effort at abolishing it; it is called the silence of deep sleep and one who is established in it may or may not meditate.
यथाभूतम् इदम् बुद्ध्वा जगत् नानात्व.विभ्रमम् ।
yathAbhUta.m idam buddhvA jagat nAnAtva.vibhrama.m |
यथास्थ्हितम् अ.संदेहम् सौषुप्तम् मौनम् एव तत् ॥६।६८।१९॥
yathAsthhita.m a.saMdeha.m sauSupta.m mauna.m eva tat ||6|68|19||
.
yathAbhUta.m idam buddhvA
jagat nAnAtva.vibhrama.m =
yathAsthhita.m a.saMdeha.m
sauSupta.m mauna.m eva tat
.
*vlm.19. He who knows the world as it is, and is not led to error
by its deluding varieties, and whoso scans everything as it is
without being led to scepticism, is the man that is styled the
sleeping silent sage.
*sv.19.24 There is knowledge of what IS as it is and there is freedom from doubt. It is utter emptiness. It is supportless. It is of the nature of supreme peace of which it can neither be said that it is real nor that it is unreal.
अनेक.संवित्.रूप=आत्मा शिवेन इव इदम् आततम् ।
aneka.saMvit.rUpa=AtmA ziva.ena iva idam Atata.m |
इति आस्थितम् अनन्तम् यत् सौषुप्तम् मौनम् उच्यते ॥६।६८।२०॥
iti Asthita.m ananta.m yat sauSupta.m mauna.m ucyate ||6|68|20||
.
aneka.saMvit.rUpa=AtmA / ziva.ena iva idam Atata.m =
iti Asthita.m ananta.m yat \ sauSupta.m mauna.m ucyate
.
an.eka.saMvid=rUpa*AtmA
ziva.ena iva . as.if by *shiva =
idam Atata.m . this is outspread =
iti Asthita.m ananta.m . such a boundless existent =
yat sauSupta.m . which is a state of Sleep =
mauna.m ucyate . is called mauna.Silence
.
*vlm.20. He who relies his faith and trust, on the one endless and ever felicitous Siva, as the aggregate of all knowledge, and the displayer of this universe, is the one who is known as the sleeping silent sage.
*sv.19.24 There is knowledge of what IS as it is and there is freedom from doubt. It is utter emptiness. It is supportless. It is of the nature of supreme peace of which it can neither be said that it is real nor that it is unreal.
Øtt.#mauna
आकाशम् न एव च आकाशम् सर्वम् अस्ति च न अस्ति च ।
AkAza.m na eva ca AkAza.m sarvam asti ca na asti ca |
इति चित्तम् समम् शान्तम् यत् तन् मौनम् सुषुप्तवत् ॥६।६८।२१॥
iti citta.m sama.m zAnta.m yat tan mauna.m suSupta.vat ||6|68|21||
.
AkAza.m na eva ca AkAza.m /
sarvam asti ca na asti ca =
iti citta.m sama.m zAnta.m \
yat tan mauna.m suSupta.vat
.
"altho AkAsha.Space
is not
yet all Space
is & is not"
such a peacefully equal Affection is the Silence of Sleep
.
*vlm.21. He who sees the vacuum as the plenum, and views this all omnium as the null and nullum; and whose mind is even and tranquil, is the man who is called the sleeping silent sage.
सर्व.शून्यम् निरालम्बम् शान्ति.विज्ञप्ति=मात्रकम् ।
sarva.zUnya.m nirAlambam zAnti.vijJapti=mAtraka.m |
न सत् न असत् इति यस्याम् आसितम् मौनम् उत्तमम् ॥६।६८।२२॥
na sat na asat iti yasyA.m Asita.m mauna.m uttama.m ||6|68|22||
.
sarva.zUnya.m nirAlambam / zAnti.vijJapti=mAtraka.m =
na sat na asat iti yasyA.m \ Asita.m mauna.m uttama.m
.
sarva.zUnya.m . all.empty =
nirAlambam zAnti.vijJapti=mAtraka.m |
na san na a.sad iti yasyA.m Asita.m mauna.m uttama.m
निरालम्बम्
unsupported
शान्ति.विज्ञप्ति=मात्रकम्
it is the peace.revealing=element
न सत् न .अ.सत् इति यस्याम् आसितम्
whose base
neither beingSo nor not.beingSo,
मौनम् उत्तमम् is perfect Mauna Silence. .22.
*vlm.22. Again he who views the universe as neither reality nor unreality either, but all an empty vacuum and without a substratum, but full of peace and divine wisdom, is said to be in the best state of his taciturnity.
*sv.19.24 There is knowledge of what IS as it is and there is freedom from doubt. It is utter emptiness. It is supportless. It is of the nature of supreme peace of which it can neither be said that it is real nor that it is unreal.
भाव.अभाव.दशा.देश.विशेषैः वितत उत्थितैः ।
bhAva.abhAva.dazA.deza.vizeSa.i: vitata utthita.i: |
संविदः यत् अनाभासः तत् मौनम् परमम् विदुः ॥६।६८।२३॥
saMvida: yat anAbhAsa: tat mauna.m parama.m vidu: ||6|68|23||
.
bhAva.a.bhAva.dazA.deza./vizeSa.i: vitata utthita.i: =
saMvida: yat anAbhAsa: \ tat mauna.m parama.m vidu:
.
*vlm.23. The mind that is unconscious of the effects, of the different states of its prosperity and adversity and of its plenty and wants, is said to rest in its highest state of rest and quiet.
*sv.19.24 There is knowledge of what IS as it is and there is freedom from doubt. It is utter emptiness. It is supportless. It is of the nature of supreme peace of which it can neither be said that it is real nor that it is unreal.
अत्यन्त.समता एव अन्तः चेतसा अ.वृत्ति.रूपिणा ।
atyanta.samatA eva anta: cetasA a.vRtti.rUpiNA |
यत् अनावर्तनम् संवित्.वृत्तेः तत् मौनम् अक्षयम् ॥६।६८।२४॥
yat anAvartana.m saMvit.vRtte: tat mauna.m akSaya.m ||6|68|24||
.
atyanta.samatA eva anta: / cetasA a.vRtti.rUpiNA =
yat anAvartana.m saMvit.\vRtte: tat mauna.m akSayam
.
atyanta.samatA eva . only boundless Equality =
anta: . within =
cetasA a.vRtti.rUpiNA . thru Conscious affection without changeful form =
yad an.Avartana.m saMvid.vRtte: . which is without the stirring of thoughtful awareness =
tan mauna.m akSaya.m . that is changeless Silence.
*vlm.24. That perfect equanimity of the mind and evenness of temper, whkh is not liable to change or fluctuation; with a clear conscience and unflincing self.consciousness, are the source of an unimpairing reticence.
*sv.19.24 There is knowledge of what IS as it is and there is freedom from doubt. It is utter emptiness. It is supportless. It is of the nature of supreme peace of which it can neither be said that it is real nor that it is unreal.
*VA . I see two parts which I cannot connect :o//
endless ends only by nonexistent mind of the nature of movement.
that is eternal silence which is unperturbed by cit.movement
(संविद्.वृत्तेस् ?)
*AS:संवित्+वृत्ति means the course of knowledge/awareness.
The verse says that no variations (illusions) in the course of awareness is the eternal (stable) silence.
The first line is describing the lack of variations (अनावर्तनम्) as being present in spite of the inner mind involved in non existent objects and not having a definite course (अवृत्तिरूपिणा).
*jd.24 . atyanta.samatA eva . only boundless Equality = anta: . within = cetasA a.vRtti.rUpiNA . thru Conscious affection without changeful form = yad an.Avartana.m saMvid.vRtte: . which is without the stirring of thoughtful awareness = tan mauna.m akSaya.m . that is changeless Silence.
न अहम् अस्मि न च अन्यः अस्मि न मनः न च मानसम् ।
na aha.m asmi na ca anya: asmi na mana: na ca mAnasam |
इति संवित् अ.संवित्तिः अ.विच्छिन्न.अति.मौनिता ॥६।६८।२५॥
iti saMvit a.saMvitti: a.vicchinna.ati.maunitA ||6|68|25||
.
na aha.m asmi . not I am =
na ca anya: asmi . nor too another am =
na mano . not Mind =
na ca mAnasam . nor too the mindful =
iti
saMvid a.saMvitti: a.vicchinna.ati.maunitA
*vlm.25. The consciousness that I am nothing, nor is there anything
besides; and that the mind and its thoughts, are no other
in reality (than fictions of the intellect); is the real source
of taciturnity.
*sv.25.26 That state in which one knows "There is na: aI', nor another, no mind nor anything derived from the mind", in which one knows "'I' is but an idea in this universe, and it is really pure existence" — that is known as the silence of deep sleep.
अहम् अस्मि जगत् यस्मिन् स्वस्ति शब्दार्थ.मात्रकम् ।
aha.m asmi jagat yasmin svasti zabdArtha.mAtraka.m |
सत्तासामान्यम् एव इति सौषुप्तम् मौनम् उच्यते ॥६।६८।२६॥
sattAsAmAnya.m eva iti sauSupta.m mauna.m ucyate ||6|68|26||
.
aha.m asmi jagat yasmin / svasti zabdArtha.mAtraka.m =
sattAsAmAnya.m eva iti \ sauSupta.m mauna.m ucyate
.
*vlm.26. The knowledge that the ego pervades this universe,
which is the representation of the "one that is"; and whose
essence is displayed equally in all things, is what is meant by
the state of sleepy silence, (i.e. the man that has known this
grand truth, remains dumb and mute and has nothing to say).
*sv.25.26 That state in which one knows "There is na: aI', nor another, no mind nor anything derived from the mind", in which one knows "'I' is but an idea in this universe, and it is really pure existence" — that is known as the silence of deep sleep.
अहमस्मि जगत्यस्मिन्स्वस्ति शब्दार्थमात्रकम् ।
सत्तासामान्यमेवेति सौषुप्तं मौनमुच्यते ।। २६
VA . I am the substratum of this world, present equially as the nature
of all objects, .
such understanding is called the silence of the deep sleep.
AS:
The silence of deep sleep is said to be the awareness that "I am in this world only represented by commonality of all existence and representing the meaning of the word स्वस्ति . blessed!
यस्मात् संविदम् एव स्यात् स्व.अन्य~आदि.कलना कुतः ।
yasmAt saMvidam eva syAt sva.anya*Adi.kalanA kuta: |
अनन्तम् एव सौषुप्तम् सर्वम् मौनम् अतः ततम् ॥६।६८।२७॥
ananta.m eva sauSupta.m sarvam mauna.m ata: tata.m ||6|68|27||
.
yasmAt saMvidam eva syAt / sva.anya*Adi.kalanA kuta: =
ananta.m eva sauSupta.m \ sarvam mauna.m ata: tatam
.
*vlm.27. Now as it is the consciousness which constitutes all
and everything, how can you concieve your distinction from
others, who are actuated by the same power, dwelling alike in
all? It is this knowledge[~l added] which is called the ever lasting sleep,
and forms the ground work of every kind of silence.
*sv.27.31. In that pure existence which is infinite consciousness, where is 'I' or 'another'?
सुषुप्त.मौनम् एव इदम् अनन्तत्वात् प्रबोधवत् ।
suSupta.mauna.m eva idam anantatvAt prabodha.vat |
तुर्यम् एव अमलम् विद्धि तुर्यातीतम् अथ अपि च ॥६।६८।२८॥
turya.m eva amalam viddhi turyAtIta.m atha api ca ||6|68|28||
.
suSupta.mauna.m eva idam /
anantatvAt prabodha.vat =
turya.m eva a.malam viddhi \
turyAtIta.m atha api ca
*vlm.28. This is the silence of profound[~ typo? f changed to p] sleep, and because it is an endless sleep in the ever wakeful God, this sleep is alike to waking. Know this as the fourth stage of Yoga, or rather a stage above the same.
*sv.27.31. In that pure existence which is infinite consciousness, where is 'I' or 'another'?
सौषुप्त~एक.समाधानः तथा तुर्य.सामाधिकः ।
sauSupta~eka.samAdhAna: tathA turya.sAmAdhika: |
तुर्यातीत.समाधिः वा जाग्रति अपि भवन्ति वै ॥६।६८।२९॥
turyAtIta.samAdhi: vA jAgrati api bhavan.ti vai ||6|68|29||
.
sauSupta~eka.samAdhAna: / tathA turya.sAmAdhika: =
turyAtIta.samAdhi: vA \ jAgrati api bhavan.ti vai
.
*vlm.29. This profound trance is called hypnotism or the fourth state of entranced meditation; and the tranquility which is above this state, is to be had in one's waking state.
*sv.27.31. In that pure existence which is infinite consciousness, where is 'I' or 'another'?
तुर्य.स्थ* एव सकल.अमल.शान्ति.वृत्तिर्
turya.stha* eva sakala.amala.zAnti.vRttir
जाग्रति अपि व्यवहरन् निपुणम् समन्तात् ।
jAgrati api vyavaharan nipuNa.m samantAt |
नित्यम् स.देह* उत वा अपि वि.देह* एव
nitya.m sa.deha* uta vA api vi.deha* eva
ब्रह्मन् नभःभवत* एव किल अस्ति, साधो ॥६।६८।३०॥
brahman nabha:bha.vata* eva kila asti, sAdho ||6|68|30||
.
turya.stha* eva sakala.amala.zAnti.vRtti: /
jAgrati api vyavaharan nipuNa.m samantAt =
nitya.m sa.deha* uta vA api vi.deha* eva \
brahman nabha:bha.vata* eva kila asti, sAdho
.
*vlm.30. He that is situated in his fourth stage of yoga, has a
clear conscience and quiet pence attending on him. This is practicable
by the adept even in his waking state, and is obtainable
by the righteous soul, both in its embodied as well as disembodied
states.
*sv.27.31. In that pure existence which is infinite consciousness, where is 'I' or 'another'?
ॐ इति उदस्त.भव.वासनम् एकम् आस्स्व
OM iti udasta.bhava.vAsana.m eka.m Assva
न त्वम् न च अहम् अपि न अन्यत् इह अस्ति सत्यम् ।
na tvam na ca aha.m api na anyat iha asti satya.m |
सर्वम् च विद्यत* इति इह कला~अन्तर~आभम्
sarvam ca vidyata* iti iha kalA~antara*Abha.m
ज्ञः तिष्ठ चित्.गगन.कोश.कला~एक.निष्ठः ॥६।६८।३१॥
jJa: tiSTha cit.gagana.koza.kalA~eka.niSTha: ||6|68|31||
.
OM iti udasta.bhava.vAsana.m eka.m Assva /
na tvam na ca aha.m api na anyat iha asti satya.m =
sarvam ca vidyata* iti iha kalA~antara*Abha.m \
jJa: tiSTha cit.gagana.koza.kalA~eka.niSTha:
.
*vlm.31. Yes, O Ráma! Be you desirous to be settled in this
state, and know that neither I or you nor any other person is
any real being in this world, which exists only as a reflexion of
our mind, and therefore the wise man should rely only in the
bosom of the vacuous intellect, which comprehends all things
in it.
*sv.27.31. In that pure existence which is infinite consciousness, where is 'I' or 'another'?
@@@
DN6068 FOUR TYPES OF MAUNA SILENCE 2.OC10
वसिष्ठ उवाच ।
vasiSTha uvAca |
सुषुप्त.मौनवान् भूत्वा त्यक्त्वा चित्त.विलासिताम् ।
suSupta.maunava.an bhUtvA tyaktvA citta.vilAsitA.m |
कलनामल.निर्मुक्तः तिष्ठ अवष्टब्ध.तत्.पदः ॥६।६८।१॥
kalanAmala.nirmukta: tiSTha avaSTabdha.tat.pada: ||6|68|1||
राम उवाच ।
rAma uvAca |
वाक्.मौनम् अक्ष.मौनम् च काष्ठ.मौनम् च वेद्मि अहम् ।
vAk.mauna.m akSa.mauna.m ca kASTha.mauna.m ca vedmi aha.m |
सुषुप्त.मौनम्, मौनेश, ब्रह्मन् ब्रूहि किम् उच्यते ॥६।६८।०२॥
suSupta.maunam, mauneza, brahman brUhi kim ucyate ||6|68|2||
वसिष्ठ उवाच ।
vasiSTha uvAca |
द्विविधः प्रोच्यते राम मुनिः मुनि.वरैः इह ।
dvividha: procyate rAma muni: muni.vara.i: iha |
एकः काष्ठ.तपस्वी स्यात् जीवन्मुक्तः तथा इतरः ॥६।६८।३॥
eka: kASTha.tapasvI syAt jIvanmukta: tathA itara: ||6|68|3||
अभावितायाम् शुष्कायाम् क्रियायाम् बद्ध.निश्चयः ।
हठान् जित.इन्द्रिय.ग्रामे मुनिः स्यात् काष्ठ.तापसः ॥६।६८।०४॥
abhAvitAyA.m zuSkAyA.m kriyAyA.m baddha.nizcaya: |
haTha.an jita.indriya.grAme muni: syAt kASTha.tApasa: ||6|68|4||
यथाभूतम् इदम् बुद्ध्वा भावित~आत्मा आत्मनि स्थितः ।
yathAbhUta.m idam buddhvA bhAvita*AtmA Atmani sthita: |
लोक.उपमः अपि तृप्तः अन्तर् यः स* मुक्त.मुनिः स्मृतः ॥६।६८।०५॥
loka.upama: api tRpta: antar ya: sa* mukta.muni: smRta: ||6|68|5||
एतयोः यः भवेत् भावः शान्तयोः मुनि.नाथयोः ।
etayo: ya: bhavet bhAva: zAntayo: muni.nAthayo: |
चित्त* निश्चय.रूप.आत्मा मौन.शब्देन स* स्मृतः ॥६।६८।०६॥
citta* nizcaya.rUpa.AtmA mauna.zabda.ena sa* smRta: ||6|68|6||
चतुर्.प्रकाराम् आहुः तम् मौनम् मौन.विदः जनाः ।
catur.prakArA.m Ahu: tam mauna.m mauna.vida: janA: |
वाक्.मौनम् अक्ष.मौनम् च काष्ठम् सौषुप्तम् एव च ॥६।६८।७॥
vAk.mauna.m akSa.mauna.m ca kASTha.m sauSupta.m eva ca ||6|68|7||
वाक्.मौनम् वचसाम् रोधः बलात् इन्द्रिय.निग्रहः ।
vAk.mauna.m vacasA.m rodha: balAt indriya.nigraha: |
अक्ष.मौनम् परित्यागः चेष्टानाम् काष्ठ.संज्ञकम् ॥६।६८।०८॥
akSa.mauna.m parityAga: ceSTa.anAm kASTha.saMjJaka.m ||6|68|8||
मनः मौनम् पञ्चमम् च तत् मृतौ काष्ठ.तापसे ।
mana: mauna.m paJcama.m ca tat mRtau kASTha.tApase |
भावे सुषुप्त.मौन~आख्यम् जीवन्मुक्तः अनुजीवति ॥६।६८।९॥
bhAve suSupta.mauna*Akhya.m jIvanmukta: anujIvati ||6|68|9||
त्रिषु मौन.विशेषेषु विषयः काष्ठ.तापसः ।
triSu mauna.vizeSeSu viSaya: kASTha.tApasa: |
सुषुप्त.मौन.अवस्थाताम् सा तुर्या सा एव मुक्त.धीः ॥६।६८।१०॥
suSupta.mauna.avasthAtA.m sA turyA sA eva mukta.dhI: ||6|68|10||
"वाक्.मौनम् मौनम्" इति एतत् सिद्धम् तत् च मनः किल ।
"vAk.mauna.m maunam" iti etat siddha.m tat ca mana: kila |
मलिनम् जीव.बन्धाय तत्र.स्थः काष्ठ.तापसः ॥६।६८।११॥
malina.m jIva.bandhAya tatra.stha: kASTha.tApasa: ||6|68|11||
अस्मत्.संस्मरणम् वा अपि दृश्यम् वाक्.मयम् अस्पृशन् ।
asmat.saMsmaraNa.m vA api dRzya.m vAk.maya.m aspRzan |
अपश्यन् एव पश्यन् हि काष्थ.मौनी तु तिष्ठति ॥६।६८।१२॥
apazyan eva pazyan hi kAStha.maunI tu tiSThati ||6|68|12||
प्रस्फुरत्.चित्त.कलनम् एतत् मौन.त्रयम् स्मृतम् ।
prasphurat.citta.kalana.m etat mauna.traya.m smRta.m |
भवन्ति मौनिनः तत्र न तज्ज्ञाः तत्.स्थ.लीलया ॥६।६८।१३॥
bhavan.ti maunina: tatra na tajjJA: tat.stha.lIlA.ayA ||6|68|13||
न अत्र उपदेयताज्ञानम् एतत् मौनि.त्रये किल ।
na atra upadeyatAjJAna.m etat mauni.traye kila |
लीलया कथितम् तेन तज्ज्ञाः कुप्यन्तु वा न.वा ॥६।६८।१४॥
lIlA.ayA kathita.m ta.ena tajjJA: kupyantu vA na.vA ||6|68|14||
इदम् सुषुप्त.मौनम् तु जीवन्मुक्तम् इति स्थितम् ।
idam suSupta.mauna.m tu jIvanmukta.m iti sthita.m |
अपुनर्.जन्मनः जन्तोः शृणु श्रवण.भुषणम् ॥६।६८।१५॥
apunar.janmana: janto: zRNu zravaNa.bhuSaNa.m ||6|68|15||
न अत्र संयम्यते प्राणः त्रि.विधः न अपि योज्यते ।
na atra saMyamyate prANa: tri.vidha: na api yojyate |
न उल्लस्यन्ते न ग्लायन्ते समस्त~इन्द्रिय.संविदः ॥६।६८।१६॥
na ullasyante na glAyante samasta~indriya.saMvida: ||6|68|16||
नानाता.कलना इयम् च न वल्गति न शाम्यति ।
nAnAtA.kalanA iya.m ca na valgati na zAmyati |
चेतः न चेतः न अचेतः न सन् न असन् न च इतरत् ॥६।६८।१७॥
ceta: na ceta: na aceta: na san na asan na ca itarat ||6|68|17||
अ.विभागम् अन्.अभ्यासम् यत् अनादि.अन्तम् आस्थितम् ।
a.vibhAgam an.abhyAsam yat anAdi.anta.m Asthita.m |
ध्यायतः अध्यायतः च एतत् सौषुप्तम् मौनम् उच्यते ॥६।६८।१८॥
dhyAyata: adhyAyata: ca etat sauSupta.m mauna.m ucyate ||6|68|18||
यथाभूतम् इदम् बुद्ध्वा जगत् नानात्व.विभ्रमम् ।
yathAbhUta.m idam buddhvA jagat nAnAtva.vibhrama.m |
यथास्थ्हितम् अ.संदेहम् सौषुप्तम् मौनम् एव तत् ॥६।६८।१९॥
yathAsthhita.m a.saMdeha.m sauSupta.m mauna.m eva tat ||6|68|19||
अनेक.संवित्.रूप=आत्मा शिवेन इव इदम् आततम् ।
aneka.saMvit.rUpa=AtmA ziva.ena iva idam Atata.m |
इति आस्थितम् अनन्तम् यत् सौषुप्तम् मौनम् उच्यते ॥६।६८।२०॥
iti Asthita.m ananta.m yat sauSupta.m mauna.m ucyate ||6|68|20||
आकाशम् न एव च आकाशम् सर्वम् अस्ति च न अस्ति च ।
AkAza.m na eva ca AkAza.m sarvam asti ca na asti ca |
इति चित्तम् समम् शान्तम् यत् तन् मौनम् सुषुप्तवत् ॥६।६८।२१॥
iti citta.m sama.m zAnta.m yat tan mauna.m suSupta.vat ||6|68|21||
सर्व.शून्यम् निरालम्बम् शान्ति.विज्ञप्ति=मात्रकम् ।
sarva.zUnya.m nirAlambam zAnti.vijJapti=mAtraka.m |
न सत् न असत् इति यस्याम् आसितम् मौनम् उत्तमम् ॥६।६८।२२॥
na sat na asat iti yasyA.m Asita.m mauna.m uttama.m ||6|68|22||
भाव.अभाव.दशा.देश.विशेषैः वितत उत्थितैः ।
bhAva.abhAva.dazA.deza.vizeSa.i: vitata utthita.i: |
संविदः यत् अनाभासः तत् मौनम् परमम् विदुः ॥६।६८।२३॥
saMvida: yat anAbhAsa: tat mauna.m parama.m vidu: ||6|68|23||
अत्यन्त.समता एव अन्तः चेतसा अ.वृत्ति.रूपिणा ।
atyanta.samatA eva anta: cetasA a.vRtti.rUpiNA |
यत् अनावर्तनम् संवित्.वृत्तेः तत् मौनम् अक्षयम् ॥६।६८।२४॥
yat anAvartana.m saMvit.vRtte: tat mauna.m akSaya.m ||6|68|24||
न अहम् अस्मि न च अन्यः अस्मि न मनः न च मानसम् ।
na aha.m asmi na ca anya: asmi na mana: na ca mAnasam |
इति संवित् अ.संवित्तिः अ.विच्छिन्न.अति.मौनिता ॥६।६८।२५॥
iti saMvit a.saMvitti: a.vicchinna.ati.maunitA ||6|68|25||
अहम् अस्मि जगत् यस्मिन् स्वस्ति शब्दार्थ.मात्रकम् ।
aha.m asmi jagat yasmin svasti zabdArtha.mAtraka.m |
सत्तासामान्यम् एव इति सौषुप्तम् मौनम् उच्यते ॥६।६८।२६॥
sattAsAmAnya.m eva iti sauSupta.m mauna.m ucyate ||6|68|26||
यस्मात् संविदम् एव स्यात् स्व.अन्य~आदि.कलना कुतः ।
yasmAt saMvidam eva syAt sva.anya*Adi.kalanA kuta: |
अनन्तम् एव सौषुप्तम् सर्वम् मौनम् अतः ततम् ॥६।६८।२७॥
ananta.m eva sauSupta.m sarvam mauna.m ata: tata.m ||6|68|27||
सुषुप्त.मौनम् एव इदम् अनन्तत्वात् प्रबोधवत् ।
suSupta.mauna.m eva idam anantatvAt prabodha.vat |
तुर्यम् एव अमलम् विद्धि तुर्यातीतम् अथ अपि च ॥६।६८।२८॥
turya.m eva amalam viddhi turyAtIta.m atha api ca ||6|68|28||
सौषुप्त~एक.समाधानः तथा तुर्य.सामाधिकः ।
sauSupta~eka.samAdhAna: tathA turya.sAmAdhika: |
तुर्यातीत.समाधिः वा जाग्रति अपि भवन्ति वै ॥६।६८।२९॥
turyAtIta.samAdhi: vA jAgrati api bhavan.ti vai ||6|68|29||
तुर्य.स्थ* एव सकल.अमल.शान्ति.वृत्तिर्
turya.stha* eva sakala.amala.zAnti.vRttir
जाग्रति अपि व्यवहरन् निपुणम् समन्तात् ।
jAgrati api vyavaharan nipuNa.m samantAt |
नित्यम् स.देह* उत वा अपि वि.देह* एव
nitya.m sa.deha* uta vA api vi.deha* eva
ब्रह्मन् नभःभवत* एव किल अस्ति, साधो ॥६।६८।३०॥
brahman nabha:bha.vata* eva kila asti, sAdho ||6|68|30||
ॐ इति उदस्त.भव.वासनम् एकम् आस्स्व
OM iti udasta.bhava.vAsana.m eka.m Assva
न त्वम् न च अहम् अपि न अन्यत् इह अस्ति सत्यम् ।
na tvam na ca aha.m api na anyat iha asti satya.m |
सर्वम् च विद्यत* इति इह कला~अन्तर~आभम्
sarvam ca vidyata* iti iha kalA~antara*Abha.m
ज्ञः तिष्ठ चित्.गगन.कोश.कला~एक.निष्ठः ॥६।६८।३१॥
jJa: tiSTha cit.gagana.koza.kalA~eka.niSTha: ||6|68|31||
.
oॐm
.
Group Page
https://groups.google.com/forum/#!forum/yoga.vasishtha
Complete YVFiles
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi P5w3QM0Y5kJANUFh.Ia?dl=0
चित् संवित्त्या.उच्यते जीव:
cit saMvittyA ucyate jIva:
संकल्पात्स मनो भवेत् ।
saMkalpAt sa: mana: bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: citta.m ahaMkAra:
माया.इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidha.m tata:||
y3067.021/FM.3.67.21
next Canto:
६०६९
FM6069 MIND AND THE PRANA.AIRS 2.OC11.12 .z61
FM.6.50.FM.6.99
https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
FM.6.69 MIND AND THE PRANA.AIRS 2.OC11.12
+++
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 VasishthaOn Tue, Oct 10, 2017 at 9:22 PM jivadas <das.jiva@gmail.com> wrote:--work in progress .v17
work in progress .v15,16
latest update:
fm6068 2.oc10 FOUR TYPES OF mauna SILENCE .z31
Oॐm
After advising #rAma (at the end of the previous Canto) to avoid technical terms...
THE FOUR TYPES OF MAUNA SILENCE
vasiShTha said—
01|o/
सुषुप्त.मौन-वान् भूत्वा त्यक्त्वा चित्त-विलासिताम् ।
suSupta.mauna-vAn_bhUtvA tyaktvA citta-vilAsitAm |
कलनामल-निर्मुक्तस् तिष्ठ .अवष्टब्ध.तत्-पद: ॥१॥
kalanÂmala-nirmuktas_tiSTha_avaSTabdha.tat-pada: ||6|68|01||
.
सुषुप्त.मौन-वान् भू.त्वा
sleep.silence-ful having.become,
त्यक्त्वा चित्त-विलासिताम्
having-forsaken Ur Affective play,
कलन्Âमलनिर्मुक्तः - कलना.मल / कलना.अमल निर्मुक्तः
free of imagining the pure o&r impure – fuzzy Â, an Âmbiguity – having tired of making such distinctions ... तिष्ठ अवष्टब्ध-तत्.पदः rest.firmly as the That-state.
~sv.1 VASISTHA continued: O Rama, remain for ever, firmly established in that state of utter freedom from movement of thought, resorting to the silence of deep sleep.
~vlm.1. VASISHTHA said:—Ráma remain as taciturn as in your silent sleep, and shun at a distance the musings of your mind; get rid of the vagaries of your imagination, and
remain firm in the state Brahma.
* सुषुप्त.मौन-वान् भू.त्वा sleep.silence-ful having.become, त्यक्त्वा चित्त-विलासिताम् having-forsaken his Affective play, कलन्Âमलनिर्मुक्तः - कलना.मल / कलना.अमल निर्मुक्तः free of imagining the pure o&r impure – fuzzy Â, an Âmbiguity – having tired of making such distinctions ... तिष्ठ अवष्टब्ध-तत्.पदः rest.firmly as the That-state.
rAma said–
02|Ø
वाङ्-मौनम् अक्ष-मौनम् च काष्ठ-मौनम् च वेद्म्य् .अहम् ।
vAG-maunam akSa-maunam ca kASTha-maunam ca vedmi_ aham |
सुषुप्त-मौनम् मौनेश ब्रह्मन् ब्रूहि किम् उच्यते ॥२॥
suSupta-maunam mauneza brahman brUhi kim ucyate ||02||
.
vAG-maunam - silence of speech =
akSa-maunam ca – and silence of the senses =
kASTha-maunam ca - and the silence of a block of wood =
vedmi_ aham – I know.about =
suSupta-maunam – the silence of Sleep =
mauneza brahman – o Lord of Silence brAhmaNa, =
brUhi kim ucyate – tell me what that is called.
~sv. ... the rigid silence of extreme asceticism.
~vlm.2. ... the muteness ef a block of wood ....
*jd.2 - vAG-maunam - silence of speech = akSa-maunam ca – and silence of the senses = kASTha-maunam ca - and the silence of a block of wood = vedmi_ aham – I know.about = suSupta-maunam – the silence of Sleep = mauneza brahman – o Lord of Silence brAhmaNa, = brUhi kim ucyate – tell me what that is called.
vasiSTha said–
द्विविध: प्रोच्यते राम मुनिर् मुनि-वरैर् इह । एक: काष्ठ-तपस्वी स्याज्_जीवन्मुक्तस् तथा_इतर: ॥३॥
dvividha: procyate rAma munir_muni-varair_iha | eka: kASTha-tapasvI syAj_jIvanmuktas_tathA_itara: ||3||
in this regard by his peers, rAma, there are said.to.be two types of muni:
one would be the wooden ascetic, the other someone Living.Free
.
अभावितायाम् शुष्कायाम् क्रियायाम् बद्ध-निश्चय: ।
हठाज्_जित.इन्द्रिय-ग्रामे मुनि: स्यात् काष्ठ-तापस: ॥४॥
abhAvitAyAm zuSkAyAm kriyAyAm baddha-nizcaya: |
haThAj_jita.indriya-grAme muni: syAt_kASTha-tApasa: ||04||
~sv.4 The former forcibly restrains his senses and engages himself in dry (devoid of wisdom) kriyas (activities) with fanaticism.
~vlm.4. The wood like devotee is that austere ascetes, who is not
meditative in his mind, and is firmly employed in the discharge
of the rigorous rites of religion; he practises the painfull
restraints of his bodily organs, and remains speechless as a
wooden statue.
05|o/
यथाभूतम् इदम् बुद्ध्वा भाविता-Aत्मा-Aत्मनि स्थित: ।
लोकोपमो ऽपि तृप्तो ऽन्तर् य: स मुक्त-मुनि: स्मृत: ॥५॥
yathAbhUtam idam buddhvA bhAvitAtmAtmani sthita: |
lokopama:_ api tRpta:_ antar ya: sa* mukta-muni: smRta: ||05||
.
yathAbhUtam idam buddhvA x
bhAvitA-AtmA-Atmani sthita: - x =
lokopama:_ api tRpta:_ antar x
ya: sa mukta-muni: smRta: - x =
~sv.5 The liberated sage, on the other hand, knows what is what (the truth as truth and the unreal as unreal), he is endowed with self-knowledge and yet he behaves as any ordinary person here.
~vlm.5. The other kind of living liberated Yogi is one, who looks
at the world over as before (with his usual unconcern); who
delights in his meditation of the soul, and passes as any ordinary
man without any distinctive mark of his religious order
or secular rank.
06|o/
एतयोर् यो भवेद् भाव: शान्तयोर् मुनि-नाथयो: ।
चित्त निश्चय-रूपात्मा मौन-शब्देन स स्मृत: ॥६॥
etayor yo bhaved bhAva: zAntayor muni-nAthayo: |
citta nizcaya-rUpAtmA mauna-zabdena sa smRta: ||06||
.
~sv.6 What is regarded as silence or mouna is based on the nature and the behaviour of these munis.
~vlm.6. The coudition of these two orders of saintly and holy
men, which is the fixedness of their minds and sedateness of
their souls, is what passes under the title of taciturnity and
saintliness (maura[~] and muni), (who hold their tongue and their
peace, and walk subsilentio and incognito on earth).
07|Ø
चतुष्-प्रकाराम् आहुः_तम् मौनम् मौन.विदो जना: ।
catuS-prakArAm Ahu:_tam maunam mauna.vido janA: |
वाक्.मौनम् अक्ष.मौनम् च काष्ठम् सौषुप्तम् एव च ॥६।६८।७॥
vAk.maunam akSa.maunam ca kASTham sauSuptam eva ca ||6|68|7||
.
there are 4 sorts of mauna.Silence
according.to those who know about such things
:
silence of Speech
silence of the senses
rigid silence
and also the silence of dreamless Sleep
.
~sv. ... (3) violent restraint ... ???
* the Rigid (kaSTha, wooden) state of yoga
becomes the Stone State of the wise, which we will meet next year)
* चतुष्-प्रकाराम् Of four sorts आहुः_तम् मौनम् they call that Mauna Silence, मौन.विदः जनाः people who know about silence, वाक्.मौनम् Speech-Silence, अक्ष.मौनम् च eye/Sense-Silence, - *akSan in comp. may include all the senses काष्ठम् Wooden, सौषुप्तम् एव च and also Sleeping.
08|o/
वाङ्-मौनम् वचसाम् रोधो_ बलाद्_इन्द्रिय-निग्रह: ।
अक्ष-मौनम् परित्यागश्_चेष्टानाम् काष्ठ-संज्ञकम् ॥८॥
vAG-maunam vacasAm rodha:_ balAt_indriya-nigraha: |
akSa-maunam parityAga:_ceSTAnAm kASTha-saMjJakam ||08||
.
vAG-maunam vacasAm rodha: -
oral silence is suppressed speech =
balAt - thru force =
indriya-nigraha: - sensory control =
akSa-maunam parityAga:_ceSTAnAm - organic silence forsaking the motions =
kASTha-saMjJakam - is defined as "wooden".
~vlm.8. Oral silence consists in keeping one's mouth and lips close, and the closeness of the senses implies the keeping of the members of the body under strict control; the rigorous muteness means the abandonment of all efforts, aad the sleepy silence is as silent as the grave.
\
मनो-मौनम् पञ्चमम् च तन् मृतौ काष्ठ-तापसे ।
mana:_ maunam paJcamam ca tan mRtau kASTha-tApase |
भावे सुषुप्त-मौन-आख्यम् जीवन्मुक्तो sनुजीवति ॥९॥
bhAve suSupta-mauna-Akhyam jIvanmukta:_ anujIvati ||9||
.
and Mental Silence is a fifth
that
in dead.wood austerity
in the State known as Sleep.Silence
is the Way known as Living.Free
.
~sv.9 There is another known as silence of the mind. However, that is possible only in one who is dead or one who practises the rigid mouna (kastha mauna) or the silence of deep sleep (susupti mauna).
~vlm.9. There is a fifth kind of dead like silence, whick occurs in the austere ascetic in his state of insensibility; in the profound meditation of the dormant Yogi, and in the mental abstraction of the living liberated.
~AS: ... this one is called काष्ठ and it is experienced only after death following hard asceticism.... When one has an experience of self, (भावे) a jivanmukta lives in "silence of deep sleep".
10|o/
त्रिषु मौन-विशेषेषु विषय: काष्ठ-तापसः।
सुषुप्त.मौन.अवस्थाताम् सा तुर्या सा.एव मुक्त.धी: ॥१०॥
triSu mauna-vizeSeSu viSaya: kASTha-tApasa: |
suSupta.mauna-avasthAtAm sA turyA sA.eva mukta.dhI: ||10||
.
~vlm.10. All the three prior states of reticence, occur in the austere devotee, and the sleepy or dead silence is what betakes the living liberated only.
~sv. Of these the first three involve elements of the rigid mouna. It is the fourth that is really conducive to liberation. Hence, even at the risk of incurring the displeasure of those who resort to the first three types of mouna, I say that there is nothing in those three which is desirable.
11|o/
"वाg.मौनम् मौनम्" इति_एतत् सिद्धम् तत् च मन: किल ।
मलिनम् जीव-बन्धाय तत्र.स्थ: काष्ठ-तापस: ॥६।६८।११॥
"vAk.maunam maunam"_iti_etat siddham tat_ca mana: kila |
malinam jIva-bandhAya tatra.stha: kASTha-tApasa: ||6|68|11||
"vAk.maunam maunam" - "Silence of speech is Silence" =
iti_etat siddham - so this is said to be =
tat_ca mana: - and that is Mind =
kila - x =
malinam jIva-bandhAya - x =
tatra.stha: x
kASTha-tApasa: - x.
* there's wordplay here
kaShTha = the yogic frozen posture
"वाक्-मौनम् मौनम्" "Speech-silence is Mauna Silence"-- इत्य् एतत् सिद्धम् so this is established (as received truth) तच् च मनः किल (and as) that too, Manas Mind alas मलिनम् जीव-बन्धाय impure to #jIva-bondage तत्र-स्थः काष्ठ-तापसः there-stood from wooden-#tapas. -11-
~vlm.11. Though speechlessness is called silence, yet it does not constitute pure reticence, in as much as the mute tongue may brood evil thoughts in the mind, whieh lead to the bondage of men.
~sv. Of these the first three involve elements of the rigid mouna. It is the fourth that is really conducive to liberation. Hence, even at the risk of incurring the displeasure of those who resort to the first three types of mouna, I say that there is nothing in those three which is desirable.
12|Ø
अस्मत्-संस्मरणम् वा.aपि दृश्यम् वाङ्-मयम् अस्पृशन् ।
asmat-saMsmaraNam vA.api dRzyam vAG-mayam aspRzan |
अपश्यन्-न् एव पश्यन् हि काष्थ-मौनी तु तिष्ठति ॥१२॥
apazyan-n eva pazyan hi kAStha-maunI tu tiSThati ||12||
.
asmat-saMsmaraNam vA_api
dRzyam vAG-mayam aspRzan - x +
apazyan eva pazyan hi
kAStha-maunI tu tiSThati - x.
~vlm.12. The austere devotee continues in his reticence, without minding his own egoism, or seeing the visibles or listening to the speech of others; and seeing nothing beside him, he sees all in himself, like living fire covered under ashes.
~sv. Of these the first three involve elements of the rigid mouna. It is the fourth that is really conducive to liberation. Hence, even at the risk of incurring the displeasure of those who resort to the first three types of mouna, I say that there is nothing in those three which is desirable.
प्रस्फुरच्-चित्त-कलनम् एतन् मौन-त्रयम् स्मृतम् । भवन्ति मौनिनस् तत्र न तज्ज्ञास् तत्.स्थ-लीलया ॥१३॥
prasphurat-citta-kalanam etat_mauna-trayam smRtam | bhavanti mauninas_tatra na tajjJAs_tat.stha-lIlayA ||13||
.
prasphurat-citta-kalanam
etan_mauna-trayam smRtam - x +
bhavanti mauninas_tatra
na tajjJAs_tat.stha-lIlayA - x.
~vlm.13. The mind being busy in these three states of silence, and indulging its fancies and reveries at liberty; makes munis of course in outward appearance, but there is no one, who understands the nature of God.
~sv. Of these the first three involve elements of the rigid mouna. It is the fourth that is really conducive to liberation. Hence, even at the risk of incurring the displeasure of those who resort to the first three types of mouna, I say that there is nothing in those three which is desirable.
14|o/
न .अत्र_उपदेयताज्ञानम् एतन् मौनि.त्रये किल ।
लीलया कथितम् तेन तज्ज्ञा: कुप्यन्तु वा न.वा ॥१४॥
na_ atra_upadeyatÂjJAnam etat_ mauni.traye kila |
lIlayA kathitam tena tajjJA: kupyantu vA na.vA ||14||
.
na_atra_upadeyatÂjJAnam - x =
etan_mauni.traye - x =
kila - x =
lIlayA kathitam tena - x =
tajjJA: kupyantu vA na.vA - x.
~vlm.14. There is nothing of that blessed divine knowledge in any of these, which is so very desireabîe to all mankind; I vouch it freely that they are not knowers of God, be they angry at it or not as they may. (Vasishtha being a theoretic philosopher, finds fault with every kind of practical Yoga or pseudo hypnotism).
~sv. Of these the first three involve elements of the rigid mouna. It is the fourth that is really conducive to liberation. Hence, even at the risk of incurring the displeasure of those who resort to the first three types of mouna, I say that there is nothing in those three which is desirable.
/
इदम् सुषुप्त-मौनम् तु जीवन्मुक्तम् इति स्थितम् ।
idam suSupta-maunam tu jIvanmuktam iti sthitam |
अपुनर्-जन्मनो जन्तो: शृणु श्रवण-भुषणम् ॥१५॥
apunar-janmano janto: zRNu zravaNa-bhuSaNam ||15||
.
as.for this Sleep.Silence
which exists in someone Living.Free for a person without another birth
hear something that's good to hear
:
~vlm.15. But this dormant or meditative sileat sage, who is liberated from all bonds and cares in his life time, is never to be born in any shape in this world, and it is interesting to know much of them as I will recite to you.
16|Ø
न .अत्र संयम्यते प्राणस् त्रि.विधो न .अपि योज्यते ।
na_atra saMyamyate prANas_tri.vidho na_api yojyate |
न_उल्लस्यन्ते न ग्लायन्ते समस्त-इन्द्रिय-संविद: ॥१६॥
na_ullasyante na glAyante samasta-indriya-saMvida: ||16||
.
na_atra samyamyate prANa: - here the prANa.air is not restrained =
tri.vidha: .Q.
na_api yojyate - x =
na_ullasyante - x =
na glAyante - x =
samasta-indriya-saMvida: - x.
~vlm.16. He does not require to restrain his respiration, nor needs the triple restraint of his speech; he does not rejoice at his prosperity, nor is he depressed in adversity, but preserves his equanimity and the evenness of his sensibility at all times. (He sticks to what is natural, and does not resort to anything artificial).
~sv.15-18 The silence of deep sleep is conducive to liberation. In it the prana or life-force is neither restrained nor promoted, the senses are neither fed nor starved, the perception of diversity is neither expressed nor suppressed, the mind is neither mind nor non-mind. There is no division and hence no effort at abolishing it; it is called the silence of deep sleep and one who is established in it may or may not meditate.
17|o/
नानाता-कलना_इयम् च न वल्गति न शाम्यति ।
चेतो न चेतो न .अ-चेतो न सन् न .असन् न च.इतरत् ॥१७॥
nAnAtA-kalanA_iyam ca na valgati na zAmyati |
ceto na ceto na_a-ceto na san na_asan na ca_itarat ||17||
.
nAnAtA-kalanA_iyam ca x
na valgati na zAmyati - x =
ceto na ceto na_a-ceto x
na san na_asan na ca_itarat - x =
~vlm.17. His mind is under the guidance of his reason, and is
neither excited by nor restrained from its fancies, it is neither
restless nor dormant, and exists as it is not in existence, (owing
to its even mindedness).
~sv.15-18 The silence of deep sleep is conducive to liberation. In it the prana or life-force is neither restrained nor promoted, the senses are neither fed nor starved, the perception of diversity is neither expressed nor suppressed, the mind is neither mind nor non-mind. There is no division and hence no effort at abolishing it; it is called the silence of deep sleep and one who is established in it may or may not meditate.
18|o/
अ-विभागम् अन्-अभ्यासम् यत् .अन्-आद्य्.अन्तम् आस्थितम् ।
ध्यायतो .अध्यायतः_च.एतत् सौषुप्तम् मौनम् उच्यते ॥१८॥
a-vibhAgam an-abhyAsam yat_an-Ady.antam Asthitam |
dhyAyata:_ adhyAyata:_ca_etat sauSuptam maunam ucyate ||18||
.
a-vibhAgam - x =
an-abhyAsam x
yat - what is =
an-Ady.antam Asthitam - without.begining.o&r.end extant =
dhyAyata:_ a-dhyAyata:_ca x
etat
sauSuptam maunam ucyate - is called Sleep.Silence.
~vlm.18. His attention is neither divided nor pent up, but
fixed in the infinite and eternal one, and his mind cogitates
unconfined the nature of things. Such a one is said to be the
sleeping silent sage.
~sv.15-18 The silence of deep sleep is conducive to liberation. In it the prana or life-force is neither restrained nor promoted, the senses are neither fed nor starved, the perception of diversity is neither expressed nor suppressed, the mind is neither mind nor non-mind. There is no division and hence no effort at abolishing it; it is called the silence of deep sleep and one who is established in it may or may not meditate.
19|Ø
यथाभूतम् इदम् बुद्ध्वा जगन् नानात्व-विभ्रमम् ।
yathAbhUtam idam buddhvA jagat_nAnAtva-vibhramam |
यथास्थ्हितम् अ-संदेहम् सौषुप्तम् मौनम् एव तत् ॥१९॥
yathAsthhitam a-saMdeham sauSuptam maunam eva tat ||19||
.
~vlm.19. He who knows the world as it is, and is not led to error
by its deluding varieties, and whoso scans everything as it is
without being led to scepticism, is the man that is styled the
sleeping silent sage.
~sv.19-24 There is knowledge of what IS as it is and there is freedom from doubt. It is utter emptiness. It is supportless. It is of the nature of supreme peace of which it can neither be said that it is real nor that it is unreal.
n|o/
अन्.एक-संविद्=रूप-आत्मा शिवेन_इव_इदम् आततम् ।
इत्य्_आस्थितम् अनन्तम् यत् सौषुप्तम् मौनम् उच्यते ॥२०॥
an.eka-saMvid=rUpa-AtmA zivena_iva_idam Atatam |
iti_ Asthitam anantam yat sauSuptam maunam ucyate ||20||
.
an.eka-saMvid=rUpa-AtmA - x =
zivena_iva - as.if by *shiva =
idam Atatam - this is outspread =
iti Asthitam anantam - such a boundless existent =
yat sauSuptam - which is a state of Sleep =
maunam ucyate - is called mauna.Silence.
~vlm.20. He who relies his faith and trust, on the one endless and ever felicitous Siva, as the aggregate of all knowledge, and the displayer of this universe, is the one who is known as the sleeping silent sage.
~sv.19-24 There is knowledge of what IS as it is and there is freedom from doubt. It is utter emptiness. It is supportless. It is of the nature of supreme peace of which it can neither be said that it is real nor that it is unreal.
Øtt.#mauna
21|o/
आकाशम् न.एव च.आकाशम् सर्वम् अस्ति च न .अस्ति च ।
इति चित्तम् समम् शान्तम् यत् तन् मौनम् सुषुप्तवत् ॥२१॥
AkAzam na.eva ca_AkAzam sarvam asti ca na_asti ca |
iti cittam samam zAntam yat_tan maunam suSuptavat ||21||
.
"altho AkAsha.Space
is not
yet all Space
is & is not"
such a peacefully equal Affection is the Silence of Sleep
.
~vlm.21. He who sees the vacuum as the plenum, and views this all omnium as the null and nullum; and whose mind is even and tranquil, is the man who is called the sleeping silent sage.
22|o/
सर्व.शून्यम् निरालम्बम् शान्ति-विज्ञप्ति=मात्रकम् ।
न सन् न .अ.सद्_इति यस्याम् आसितम् मौनम् उत्तमम् ॥६।६८।२२॥
sarva.zUnyam nirAlambam zAnti-vijJapti=mAtrakam |
na san_na_a.sad_iti yasyAm Asitam maunam uttamam ||6|68|22||
.
sarva.zUnyam - all-empty =
nirAlambam zAnti-vijJapti=mAtrakam |
na san_na_a.sad_iti yasyAm Asitam maunam uttamam
निरालम्बम्
unsupported
शान्ति-विज्ञप्ति=मात्रकम्
it is the peace-revealing=element
न सत् न .अ-सत् इति यस्याम् आसितम्
whose base
neither beingSo nor not-beingSo,
मौनम् उत्तमम् is perfect Mauna Silence. -22-
~vlm.22. Again he who views the universe as neither reality nor unreality either, but all an empty vacuum and without a substratum, but full of peace and divine wisdom, is said to be in the best state of his taciturnity.
~sv.19-24 There is knowledge of what IS as it is and there is freedom from doubt. It is utter emptiness. It is supportless. It is of the nature of supreme peace of which it can neither be said that it is real nor that it is unreal.
23|o/
भाव-अभाव-दशा.देश-विशेषैर् वितत.उत्थितै: ।
संविदो यद् अन्-आभासस् तन् मौनम् परमम् विदु: ॥२३॥
भाव-अभाव-दशा.देश-विशेषैर् वितत.उत्थितै: ।
bhAva-a.bhAva-dazA.deza-vizeSai:_ vitata_utthitai: |
संविदो यद् अन्-आभासस् तन् मौनम् परमम् विदु: ॥२३॥
saMvida: yat_anAbhAsa:_ tat_ maunam paramam vidu: ||23||
.
bhAva-a.bhAva-dazA.deza-vizeSai: - x =
vitata_utthitai: saMvida: x
yat_anAbhAsa: x
tat
maunam paramam vidu: - x =
.
~vlm.23. The mind that is unconscious of the effects, of the different states of its prosperity and adversity and of its plenty and wants, is said to rest in its highest state of rest and quiet.
~sv.19-24 There is knowledge of what IS as it is and there is freedom from doubt. It is utter emptiness. It is supportless. It is of the nature of supreme peace of which it can neither be said that it is real nor that it is unreal.
24|o/
अत्यन्त-समता.एव .अन्तश्_चेतसा .अ.वृत्ति-रूपिणा ।
यद् .अन्-आवर्तनम् संविद्-वृत्तेस् तन् मौनम् अक्षयम् ॥२४॥
atyanta-samatA.eva_antaz_cetasA_a.vRtti-rUpiNA |
yad_an-Avartanam saMvid-vRttes_tan_maunam akSayam ||24||
.
*jd.24 - atyanta-samatA.eva - only boundless Equality =
anta: - within =
cetasA_a.vRtti-rUpiNA - thru Conscious affection without changeful form =
yad_an-Avartanam saMvid-vRtte: - which is without the stirring of thoughtful awareness =
tan_maunam akSayam - that is changeless Silence.
~vlm.24. That perfect equanimity of the mind and evenness of temper, whkh is not liable to change or fluctuation; with a clear conscience and unflincing self-consciousness, are the source of an unimpairing reticence.
~sv.19-24 There is knowledge of what IS as it is and there is freedom from doubt. It is utter emptiness. It is supportless. It is of the nature of supreme peace of which it can neither be said that it is real nor that it is unreal.
*jd.24 - atyanta-samatA.eva - only boundless Equality = anta: - within = cetasA_a.vRtti-rUpiNA - thru Conscious affection without changeful form = yad_an-Avartanam saMvid-vRtte: - which is without the stirring of thoughtful awareness = tan_maunam akSayam - that is changeless Silence.
अत्यन्तमसतैवान्तश्चेतसाऽवृत्तिरूपिणा ।
यदनावर्तनं संविद्वृत्तेस्तन्मौनमक्षयम् ।। २४
VA - I see two parts which I cannot connect :o//
endless ends only by nonexistent mind of the nature of movement.
that is eternal silence which is unperturbed by cit-movement
(संविद्-वृत्तेस् ?)
AS:
संवित्+वृत्ति means the course of knowledge/awareness.
The verse says that no variations (illusions) in the course of awareness is the eternal (stable) silence.
The first line is describing the lack of variations (अनावर्तनम्) as being present in spite of the inner mind involved in non existent objects and not having a definite course (अवृत्तिरूपिणा).
25|o/
न .अहम् अस्मि न च .अन्यो ऽस्मि न मनो न च मानसम् ।
इति संविद् .अ-संवित्तिर् अ-विच्छिन्न-अति.मौनिता ॥२५॥
na_aham asmi na ca_anya:_ asmi na mano na ca mAnasam |
iti saMvid_a-saMvittir_a-vicchinna-ati.maunitA ||25||
.
na_aham asmi - not I am =
na ca_anya: asmi - nor too another am =
na mano - not Mind =
na ca mAnasam - nor too the mindful =
iti
saMvid_a-saMvittir_a-vicchinna-ati.maunitA
~vlm.25. The consciousness that I am nothing, nor is there anything
besides; and that the mind and its thoughts, are no other
in reality (than fictions of the intellect); is the real source
of taciturnity.
~sv.25-26 That state in which one knows "There is na:_ aI', nor another, no mind nor anything derived from the mind", in which one knows "'I' is but an idea in this universe, and it is really pure existence" — that is known as the silence of deep sleep.
26|o/
अहम् अस्मि जगन् यस्मिन् स्वस्ति शब्दार्थ-मात्रकम् ।
सत्तासामान्यम् एव_इति सौषुप्तम् मौनम् उच्यते ॥२६॥
aham asmi jagan_yasmin svasti zabdArtha-mAtrakam |
sattAsAmAnyam eva_iti sauSuptam maunam ucyate ||26||
~vlm.26. The knowledge that the ego pervades this universe,
which is the representation of the "one that is"; and whose
essence is displayed equally in all things, is what is meant by
the state of sleepy silence, (i.e. the man that has known this
grand truth, remains dumb and mute and has nothing to say).
~sv.25-26 That state in which one knows "There is na:_ aI', nor another, no mind nor anything derived from the mind", in which one knows "'I' is but an idea in this universe, and it is really pure existence" — that is known as the silence of deep sleep.
अहमस्मि जगत्यस्मिन्स्वस्ति शब्दार्थमात्रकम् ।
सत्तासामान्यमेवेति सौषुप्तं मौनमुच्यते ।। २६
VA - I am the substratum of this world, present equially as the nature
of all objects, -
such understanding is called the silence of the deep sleep.
AS:
The silence of deep sleep is said to be the awareness that "I am in this world only represented by commonality of all existence and representing the meaning of the word स्वस्ति - blessed!
यस्मात् संविदम् एव स्यात् स्व-अन्य-आदि-कलना कुत: ।
अनन्तम् एव सौषुप्तम् सर्वम् मौनम् अतस् ततम् ॥२७॥
yasmAt saMvidam eva syAt sva-anya-Adi-kalanA kuta: |
anantam eva sauSuptam sarvam maunam atas_tatam ||27||
~vlm.27. Now as it is the consciousness which constitutes all
and everything, how can you concieve your distinction from
others, who are actuated by the same power, dwelling alike in
all? It is this knowledge[~l added] which is called the ever lasting sleep,
and forms the ground work of every kind of silence.
~sv.27-31. In that pure existence which is infinite consciousness, where is 'I' or 'another'?
सुषुप्त-मौनम् एव_इदम् अनन्तत्वात् प्रबोधवत् ।
तुर्यम् एव .अ.मलम् विद्धि तुर्यातीतम् अथ .अपि च ॥२८॥
suSupta-maunam eva_idam anantatvAt_prabodhavat |
turyam eva_a.malam viddhi turyAtItam atha_api ca ||28||
suSupta-maunam eva_idam - x =
anantatvAt_prabodhavat - x =
turyam eva_a.malam viddhi - x =
turyAtItam atha_api ca - x.
~vlm.28. This is the silence of profound[~ typo? f changed to p] sleep, and because it is an endless sleep in the ever wakeful God, this sleep is alike to waking. Know this as the fourth stage of Yoga, or rather a stage above the same.
~sv.27-31. In that pure existence which is infinite consciousness, where is 'I' or 'another'?
सौषुप्त-एक-समाधानस् तथा तुर्य-सामाधिक: ।
तुर्यातीत-समाधिर् वा जाग्रत्य् .अपि भवन्ति वै ॥२९॥
sauSupta-eka-samAdhAnas_tathA turya-sAmAdhika: |
turyAtIta-samAdhir_vA jAgrati_ api bhavanti vai ||29||
sauSupta-eka-samAdhAna: - x =
tathA - x =
turya-sAmAdhika: - x =
turyAtIta-samAdhi: vA - x =
jAgrati api bhavanti vai - x.
~vlm.29. This profound trance is called hypnotism or the fourth state of entranced meditation; and the tranquility which is above this state, is to be had in one's waking state.
~sv.27-31. In that pure existence which is infinite consciousness, where is 'I' or 'another'?
तुर्य-स्थ एव सकल-अमल-शान्ति-वृत्तिर्
जाग्रत्य् .अपि व्यवहरन् निपुणम् समन्तात् ।
नित्यम् स-देह उत वा .अपि वि-देह एव
ब्रह्मन् नभोभवत एव किल .अस्ति साधो ॥३०॥
turya-stha eva sakala-amala-zAnti-vRttir
jAgrati_ api vyavaharan_nipuNam samantAt |
nityam sa-deha uta vA_api vi-deha eva
brahman_nabhobhavata eva kila_asti sAdho ||30||
~vlm.30. He that is situated in his fourth stage of yoga, has a
clear conscience and quiet pence attending on him. This is practicable
by the adept even in his waking state, and is obtainable
by the righteous soul, both in its embodied as well as disembodied
states.
~sv.27-31. In that pure existence which is infinite consciousness, where is 'I' or 'another'?
ओम् इति_उदस्त-भव-वासनम् एकम् आस्स्व -
न त्वम् न च .अहम् अपि न .अन्यत् इह .अस्ति सत्यम् -
सर्वम् च विद्यते इति_इह कला-अन्तर-आभम् -
ज्ञः_तिष्ठ चित्-गगन-कोश-कला-एक-निष्ठ: - x -३१- -
om iti_udasta-bhava-vAsanam ekam Assva -
na tvam na ca_aham api na_anyat_iha_asti satyam -
sarvam ca vidyate iti_iha kalA-antara-Abham -
jJa:_tiSTha cit-gagana-koza-kalA-eka-niSTha: - x -31- -
~vlm.31. Yes, O Ráma! Be you desirous to be settled in this
state, and know that neither I or you nor any other person is
any real being in this world, which exists only as a reflexion of
our mind, and therefore the wise man should rely only in the
bosom of the vacuous intellect, which comprehends all things
in it.
~sv.27-31. In that pure existence which is infinite consciousness, where is 'I' or 'another'?
oॐm
DAILY READINGS wd 11October
fm6069 2.oc11-12 Mind and the prANa.Airs .z61
fm7164 3.oc11 Nothing Becomes .z11
https://www.dropbox.com/s/3hnn70uklbn0k1y/fm7164%203.oc11%20Nothing%20Becomes%20.z11.docx?dl=0
fm3113 1.oc09..11 Nescience and Illusion .z67
Group Page
https://groups.google.com/forum/#!forum/yoga.vasishtha
Complete YVFiles
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
चित् संवित्त्या.उच्यते जीव:
cit saMvittyA _ucyate jIva:
संकल्पात्स मनो_ भवेत् ।
saMkalpAt sa:_ mana:_ bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
Oॐm
Wordviewer is a free tool from Microsoft
that permits proper formatting
if you are not a Word user
downloadable at
https://www.dropbox.com/s/2mpmf55zplst5ru/WordViewer.docx?dl=0
+++
You received this message because you are subscribed to the Google Groups "yoga vasishtha" group.
To unsubscribe from this group and stop receiving emails from it, send an email to yoga-vasishtha+unsubscribe@googlegroups.com.
To post to this group, send email to yoga-vasishtha@googlegroups.com.
To view this discussion on the web visit https://groups.google.com/d/msgid/yoga-vasishtha/40de8737-f99f-44f0-abfa-311ed73107b6%40googlegroups.com.
For more options, visit https://groups.google.com/d/optout.