FM6094 FIRE.CREST AWAKENS 2.DC03.04 .z70

https://www.dropbox.com/s/fzh2j8z6pcsumia/fm6094%202.dc03.04%20FIRE.CREST%20AWAKENS%20.z70.docx?dl=0

FM.6.50.FM.6.99

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

Oॐm

FM.6.94

FIRE.CREST AWAKENS

VASISHTHA said—

एवम् वदति वै कुम्भे चित्तत्यागम् मुहुर्मुहुः ।

evam vadati vai kumbhe citta.tyAgam muhur.muhu: |

अन्तर्विचारयन्सौम्यो राजा वचनम् अब्रवीत् ॥६।९४।१॥

antar.vicArayan saumya: rAjA vacanam abravIt ||6|94|01||

evam vadati vai kumbhe /

citta.tyAgam muhur.muhu: |

antar.vicArayan saumya: \

rAjA vacanam abravIt

evam vadati vai kumbhe /

citta.tyAgam muhur.muhu: |

antar.vicArayan saumya: \

rAjA vacanam abravIt

when kumbha thus had spoken of

the Chitta Affection, and how

it must be constantly forgone,..

the moonlike Prince, his thots within,

responded to him with these words:

evam vadati vai kumbhe

when kumbha had spoken thus

citta.tyAgam muhur.muhu:

about abandoning the chittAffection at every moment

antar.vicArayan saumyo rAjA

the moonlike Prince enquiring within

vacanam abravIt

spoke these words:

*vlm. ... the relinquishment of mind (i.e. the mental passions and affections)....

*sv. ... also how to abandon it so that it does not arise again and again.

Shikhidhvaja.FIRECREST said—

हृदय.आकाश.विहगः हृदय.द्रुम.मर्कटः ।

hRdaya*AkAza.vihaga: hRdaya.druma.markaTa: |

भूयःभूयः निरस्तम् हि सम्.अभ्येति एव मे मनः ॥६।९४।२॥

bhUya:bhUya: nirastam hi sam.abhyeti eva me mana: ||6|94|2||

hRdaya*AkAza.vihaga: hRdaya.druma.markaTa: | bhUya:bhUya: nirastam hi sam.abhyeti eva me mana:

the bird that flies in my Heart.sky, the ape that plays in my Heart.tree,

tho chased.away repeatedly, returns again

it is my Mind

*vlm.2. Sikhidhwaja said:—I find my mind fluttering always, as a bird in the open sky of my bosom; and lurking incessantly as an ape, in the wilderness of my heart.

* hRdaya*AkAza=vihaga: Heart.space/sky=bird the bird in my Heart.sky hRdaya.druma=markaTa: the ape in my Heart.tree bhUyo.bhUyas nirastam hi tho banished again and again samabhyeti eva me mana: returns again as my manas.Mind

jAnAmi ca etat AdAtum matsyam jAla* iva Akulam |

जानामि च एतत् आदातुम् मत्स्यम् जाल इव आकुलम् ।

त्यागम् अस्य न जानामि चित्तम् द्रव्य इव उत्तम ॥६।९४।०३॥

tyAgam asya na jAnAmi cittam dravya* iva uttama ||6|94|03||

jAnAmi ca etat AdAtum . and I know to conquer it

matsyam jAla iva*Akulam . is like a school of fishes in a net

tyAgam asya na jAnAmi . abandonment of it I don't know

cittam dravya iva uttama . .

AB. ... he uttama ||6|94|

*vlm.3. I know how to restrain my mind, as they do the fishes in the net; but know not how to get rid of it. when it is so much engaged with the objects of sense.

*sv. SIKHIDHVAJA said: Pray, tell me the exact nature of this citta (mind) and also how to abandon it so that it does not arise again and again.

चित्तस्य आदौ स्वरूपम् मे यथावत् भगवन् वद ।

cittasya Adau svarUpam me yathAvat bhagavan vada |

ततः चित्त.परित्यागम् यथावत् वद मे प्रभो ॥६।९४।०४॥

tata: citta.parityAgam yathAvat vada me prabho ||6|94|04||

cittasya Adau – first, of the cittAffection

svarUpam me yathAvat –

tell me about the nature

Lord.bhagavan, tell me

tata:

citta.parityAgam –

and then renunciation of Affective thot

yathAvad vada me prabho .

likewise tell me, Sir.

*vlm.4. Please sir acquaint me first with the nature of the mind, and then teach me the method of relinquishing it for ever from me.

*sv. SIKHIDHVAJA said: Pray, tell me the exact nature of this citta (mind) and also how to abandon it so that it does not arise again and again.

*jd.4 . cittasya Adau . first, of the citta*AffectionsvarUpam me yathAvat . tell me about the naturebhagavan vada . tell me, Lordtata: citta.parityAgam . and then renunciation of citta*AffectionyathAvad vada me prabho . likewise tell me, sir.

Chûdâlâ.Topknot, Firecrest's abandoned wife, taking the guise of

KUMBHA.POT said—

वासना एव महाराज स्वरूपम् विद्धि चेतसः ।

vAsanA eva mahArAja svarUpam viddhi cetasa: |

चित्त.शब्दः तु पर्यायः वासनाया* उदाहृतः ॥६।९४।०५॥

citta.zabda: tu paryAya: vAsanAyA* udAhRta: ||6|94|05||

vAsanA eva . only Conditioning,

mahArAja . Great.King,

svarUpam viddhi cetasa: . know the nature of chetas.Affectivity

citta.zabda: tu paryAya: . the word "Affection" is in other words

vAsanAyA udAhRta: . understood as Conditioning.

*vwv.1963/5. King! Know that desire {saMkalpa–desire is a concept, but so is disdain. vwv repeats this moralistic mistranslation passim. jd.} alone is the essential nature of the mind. The word "mind" (citta) is declared to be a synonym of desire (vAsanA) {again the moralist babbles. vAsana is the imprint or conditioning of any affection, including disdain. jd.}

*sv.5 KUMBHA (THE BRÂHMANA CUDALA) replied: Vasana (memory, subtle impressions of the past, conditioning) is the nature of this citta (mind). In fact they are synonyms.

*vlm.5. kumbha replied:—Know great prince, cupidity to be the intrinsic nature of the mind; and know the word desire {see above} to be used a synonym for the mind. (The mind and will are synonymous terms).

इ #i .> #parI .> #paryAya m. . winding round, revolution • course, lapse of time • repetition, turn (.end.comp.. or #paryeNa . ind. . in turn, successively, alternately • #caturthe paryAye, at the fourth time) • #sUkta • a convertible term, synonym (.tA f. #tva. n) • way, manner, method of proceeding (paryanena paryAyeNa, in this manner) •.• Comp. #paryAyoktam उक्तम् a figure of speech in Rhetoric • it is a circumlocutory or periphrastic way of speaking, when the fact to be intimated is expressed by a turn of speech or periphrasis [this definition is an example • prolixity • long.windedness.] +

* वासना एव this "vAsanA" . only vAsanA महाराज O Great KingGreat Majesty is the nature of Affective Awareness. *विद्धि स्वरूपम् * चेतसः know as the nature of Chetas Awareness / consciousness the empty Chit.Consciousness becomes becomes aware as for the word "Chitta", it is the Affective mind—equivalent to vAsanA. चित्त.शब्दस् तु as for the word "Chitta", Affective mind पर्यायो वासनाया उदाहृतः it is considered equivalent to vAsanA. *विद्धि स्वरूपम् * चेतसः know as the nature of Chetas Awareness / consciousness the empty Chit.Consciousness becomes becomes aware as for the word "Chitta", it is the Affective mind—equivalent to vAsanA. चित्त.शब्दस् तु as for the word "Chitta", Affective mind पर्यायो वासनाया उदाहृतः it is considered equivalent to vAsanA. .5.

त्यागः तस्य अति.सु.करः सु.साध्यः स्पन्दनाद् अपि ।

tyAga: tasya ati.su.kara: su.sAdhya: spandanAt api |

राज्याद् अपि अधिक.आनन्दः कुसुमाद् अपि सुन्दरः ॥६।९४।०६॥

rAjyAt api adhika*Ananda: kusumAt api sundara: ||6|94|06||

its abandonment is easy

easily accomplished

easily perfected

it is a more surpassing happiness

even than the activity of kingship

it is more beautiful than any flower

*sv.6 Its abandonment or renunciation is easy, easily accomplished, more delightful than even the sovereignty over a kingdom, and more beautiful than a flower.

*vlm.6. The abandonment of the mind is very easy, and more facile than the stirring of it; it is attended with a greater delight, than the possession of a kingdom can afford, and is more pleasant than the scent of fragrant flowers.

*jd.6 . tyAgas tasya . such renunciation isati.sukara: . easily donesu.sAdhya: . easily perfectedspandanAt api . even than activityrAjyAd api . even than the kingdomadhika*Ananda: . it is more surpassing joykusumAd api sundara: . even more beautiful than a flower.

मूर्खस्य तु मनस्.त्यागः नूनम् दुःसाध्यताम् गतः ।

mUrkhasya tu manas.tyAga: nUnam du:sAdhyatAm gata: |

पामरस्य इव सांराज्यम् तृणस्य इव सुमेरुता ॥६।९४।०७॥

pAmarasya iva sAMrAjyam tRNasya iva sumerutA ||6|94|07||

mUrkhasya tu . but for a fool

manas.tyAgo . the abandonment of Mind

nUnam du:sAdhyatAm gata: . is soon too hard to do

pAmarasya iva sAmrAjyam . as an idiot winning an Empire

tRNasya iva sumerutA . like grass grown as high as Mount.meru

*vlm.7. But it is very difficult for the ignorant, to get rid of or abandon the desires of their minds; it is as hard to them as it is for a boor to wield the reins of a kingdom, and for a heap of grass to be as high as a mountain.

*sv. It is certainly very difficult for a foolish person to renounce the mind, even as it is difficult for a simpleton to rule the kingdom.

#pai* .> #pAman a skin disease ChUp. .> #pAmara, #pAmarA, #pAmarI पामर (.रा, .री f) .adj.. scabby • Vile, wicked. • Vulgar, stupid. • Poor, helpless. •• *pAmara: .रः –m.. A fool, an idiot; <valganti cet pAmarAH> वल्गन्ति चेत् पामराः Bv.1.72. .3 • A wicked or low man.

FIRECREST said—

स्वरूपम् वेद्मि चित्तस्य वासना.मयम् आकुलम् ।

svarUpam vedmi cittasya vAsanA.mayam Akulam |

त्यागः स मन्ये दुःसाध्यः वज्र.निर्गिलताद् अपि ॥६।९४।०८॥

tyAga: sa* manye du:sAdhya: vajra.nirgilatAt api ||6|94|08||

svarUpam vedmi cittasya . I know the nature of affective thot

vAsanA.mayam Akulam . marked with much conditioning

tyAga: sa* manye du:sAdhyo . abandon, so I think, is harder to accomplish

vajra.nirgilatAt api . even than sword.swallowing!

*vlm.8. Sikhidhwaja said:—I understand the nature of the mind, to be replete with its desires; but I find my riddance from if, to be as impossible as the swallowing of an iron bolt by anybody.

*sv. It is certainly very difficult for a foolish person to renounce the mind, even as it is difficult for a simpleton to rule the kingdom.

संसृति.आमोद.पुष्पस्य दुःख=दाह.अनलस्य च ।

saMsRti*Amoda.puSpasya du:kha=dAha*analasya ca |

जगत्=अब्ज.मृणालस्य मोह.मारुत.खस्य च ॥६।९४।०९॥

jagat=abja.mRNAlasya moha.mAruta.khasya ca ||6|94|09||

saMsRti.Amoda.puSpasya of saMsAra (the aroma of a flower),

du:kha.dAha*analasya ca and its sorrow (a devouring fire);

jagat=abja.mRNAlasya of the world (a lotus.stalk)

moha=mAruta.khasya ca and of delusion (the Airs in personal #kha space)

...

*vlm.9. I find the mind as the fragrant flower in the great garden of the world, and the crater of the fire of all our woes; it is the stalk of the lotas of the world, and it is bag that bears and blows the gusts of delusion ail over the world. Now tell me how thing may be easily removed from us.

*vA . have problem with the structure and meaning of comparisons. Effortless tyaga of the mind is like tyaga of flower with aroma of the creation, and tyaga of fire burning of sorrow, tyaga of fibre of lotus.world and of space of delusion.wind, of movement of body.machine and of bee of heart.lotus.
*AS. So how is this चित्त described? It is the fragrant flower of creation . It is (also) burning fire (दाह+अनलस्य) causing pain . It is the fiber of the lotus called "world" . It is the space in which the winds of infatuation blow . It is the driver (वाह) of the machine called the body (शरीरयन्त्र) . It is the bee hovering around the lotus called heart (seeking to extract the nectar of pleasure)

शरीर.यन्त्र.वाहस्य हृत्.पद्म.भ्रमरस्य च ।

zarIra.yantra.vAhasya hRt.padma.bhramarasya ca |

अयत्नात् चेतसः त्यागः यथा भवति तत् वद ॥६।९४।१०॥

ayatnAt cetasa: tyAga: yathA bhavati tat vada ||6|94|10||

zarIra.yantra.vAhasya . of the engine of the body.machine

hRt.padma.bhramarasya ca . and of the bee in the heart.lotus

ayatnAt . without effort .

cetasa: tyAgo . abandoning chetas.Affectivity

yathA bhavati tat vada . how it comes to be that tell me

*vlm.10. The mind is the locomotive engine of the body, it is the bee that flutters about the lotas of the heart; now tell me how I may with ease get rid of this mind.

*AS: Notice the gen. case. He is elaborating on the concept of चित्त. In the second line of v. 10, he is pleading with कुम्भ to explain how such a चित्त citta (actually the word here is चेतस् cetas) can be easily (अयत्नात्) discarded.

*jd. I read chitta Affection, or affective, conditioned mind, and chetas Affectivity, the extension of that conditioning.

KUMBHA.POT said—

सर्व.नाशः अस्य यः साधो चेतसः संसृति.क्षयः ।

sarva.nAza: asya ya: sAdho cetasa: saMsRti.kSaya: |

स एव चित्त.संत्याग इति उक्तम् दीर्घ.दर्शिभिः ॥६।९४।११॥

sa* eva citta.saMtyAga* iti uktam dIrgha.darzibhi: ||6|94|11||

sarva.nAza: asya ya: sAdho . the All.destruction of this which, sAdhu, is

cetasa: saMsRti.kSaya: . of the Affectivity the saMsAric decay

sa eva chitta.saMtyAga . that only is renunciation of Affection

iti uktam dIrgha.darzibhi: . so it is said by those who have long known it so.

*vlm.11. kumbha answered;—The total extirpation of the mind, consists in the entire extinction of the world from it; the learned and the men of long foresight, call this to be the abandonment of the mind; (i.e. when it is cast out with all its thots and cares).

*sv.11.12 The utter destruction or extinction of the mind is the extinction of saMsAra (the creation.cycle). It is also known as the abandonment of the mind.

FIRECREST said—

चित्त.त्यागाद् अहम् मन्ये चित्त.नाशः सु.सिद्धये ।

citta.tyAgAt aham manye citta.nAza: su.siddhaye |

अभावः शतशः व्याधेः कथम् अस्य अनुभूयते ॥६।९४।१२॥

abhAva: zataza: vyAdhe: katham asya anubhUyate ||6|94|12||

citta.tyAgAt from abandoning chittAffection

aham manye citta.nAza: su.siddhaye

destruction of affective mind leads to empowerment.

abhAva: zataza: vyAdhe: katham asya anubhUyate

the absence by the hundred of Infections

how of it is there experience?

how is its absence experienced as hundreds of diseases?

*vlm.12. Sikhidhwaja rejoined:—1 think the extinction of the mind, is better than our abandonment of it, on account of securing the success of our purposes; but how can we know the gradual expurgation of the mind, from the hundreds of diseases to which it is subject.

*sv.11.12 The utter destruction or extinction of the mind is the extinction of saMsAra (the creation.cycle). It is also known as the abandonment of the mind.

KUMBHA.POT said—

अहम्.बीजः चित्त.द्रुमः स.शाखा=फल.पल्लवः ।

aham.bIja: citta.druma: sa.zAkhA=phala.pallava: |

उन्मूलय स=मूलम् तम् आकाश.हृदयः भव ॥६।९४।१३॥

unmUlaya sa.mUlam tam AkAza.hRdaya: bhava ||6|94|13||

aham.bIja: the "I".seed

citta.druma: the Affection.tree with its branches of fruiting blossoms

sa.zAkhA=phala.pallava:

unmUlaya sa.mUlam tam – pull it out, root and all

AkAza.hRdaya: bhava – be the Space in the Heart

*vwv.1999 The tree of the mind, with branches, fruits and blossoms (that are the objects of the world), has the sense of 'I' as its seed. Eradicate that with roots and be the one having the sky (of Consciousness) as your heart (or essence).

*vlm.13. kumbha replied:—Egoism is the root (seed) of the arbour of the mind, with all its branches and leaves and fruits and flowers; therefore root out the mind with its very root of egoism, and have thy breast as clear as the empty and lurid sky.

*sv. Therefore, uproot this tree whose seed is the aI'.idea, with all its branches, fruits and leaves, and rest in the space in the heart.

FIRECREST said—

चेतसः किम् मुने मूलम् को ऽङ्कुरः को ऽस्य सम्भवः ।

cetasa: kim mune mUlam ka: aGkura: ka: asya sambhava: |

काः शाखाः के च वा स्कन्धाः कथम् उन्मूल्यते च सः ॥६।९४।१४॥

kA: zAkhA: ke ca vA skandhA: katham unmUlyate ca sa: ||6|94|14||

cetasa: kim . of Affectivity, what, muni, is the root

mUlam ka: aGkura: . what the shoot

ka: asya sambhava: . what its origin

kA: zAkhA: . what the trunk

ke ca vA skandhA: . or else what are the branches

katham unmUlyate ca sa: . and how is it uprooted?

*vlm.14. Sikhidhwaja rejoined:—Tell me, O sage, what is the root of the mind, what are its sprouts and fruits; tell me also how many stems and branches it has, and how is it possible to root it out at once.

*sv. Therefore, uproot this tree whose seed is the aI'.idea, with all its branches, fruits and leaves, and rest in the space in the heart.

* cetasa: kim . of Affectivity, what, muni, is the root mUlam ka: aGkura: . what the shoot ka: asya sambhava: . what its origin kA: zAkhA: . what the trunk ke ca vA skandhA: . or else what are the branches katham unmUlyate ca sa: . and how is it uprooted?

KUMBHA.POT said—

अहम्.अर्थ.उदयः यः अयम् स चित्तावेदन.आत्मकः ।

aham.artha*udaya: ya: ayam sa* cittAvedana*Atmaka: |

एतत् चित्त.द्रुमस्य अस्य विद्धि बीजम् महामते ॥६।९४।१५॥

etat citta.drumasya asya viddhi bIjam mahAmate ||6|94|15||

aham.artha=udaya: ya: what has arisen as the sense of "I", ayam sa* citta*avedanA.Atmaka: this that is of the nature of the unknowing of the affective mind, etat citta.drumasya asya viddhi bIjam know this as the seed of the chitta tree, mahAmate o great thinker

*sv.15 What is known as aI' arises in the absence of the knowledge of the mind (self.knowledge); this aI' is the seed of the tree known as mind.

*vlm.15. kumbha replied.—Know prince that egoism and all the words expressive of the self as meity &c., and indicative of the mind, are the seeds of the tree of the mind.

परमात्म.पदम् क्षेत्रम् क्षेत्रम् माया.मयस्य तत् ।

paramAtma.padam kSetram kSetram mAyA.mayasya tat |

एतस्मात् प्रथम.उद्भिन्नाद् अङ्कुरः अनुभव.आकृतिः ॥६।९४।१६॥

etasmAt prathama*udbhinnAt aGkura: anubhava*AkRti: ||6|94|16||

paramAtma.padam kSetram . the SuperSelf state is a field

kSetram mAyA.mayasya tat . a field made of mAyA.Illusion

etasmAt prathama*udbhinnAt . from this the first.sprung

aGkura: anubhavAkRti: . shoot, experienced as formation

*vlm.16. The field of its growth is the supreme soul, which is the common source of all entities; but that field being filled with illusion, the mind is deluded to believe itself as the first born sprout springing out of this field.

*sv. It grows in the field of the supreme self which is also pervaded by the illusory power known as mAyA. Thus, a division is created in that field and experience arises.

निश्चय.आत्मा निराकारः बुद्धिः इति एव सा उच्यते ।

nizcaya*AtmA nirAkAra: buddhi: iti eva sA ucyate |

अस्य बुद्धि.अभिधान् अस्य या अङ्कुरस्य प्रपीनता ॥६।९४।१७॥

asya buddhi.abhidhAn asya yA aGkurasya prapInatA ||6|94|17||

nizcaya*AtmA nirAkAra: buddhi: iti eva sA ucyate | asya buddhi.abhidhAn asya yA aGkurasya prapInatA

nizcaya*AtmA nirAkAra:

buddhIntellect

iti eva socyate . so indeed it is called

asya buddhy.abhidhAn

asya yA aGkurasya prapInatA . .

*vlm.17. The certain knowledge of the mind in its discrete state, is called its understanding (which in its concrete state is known as sensation); the buddhi or understanding is the state of maturity of the germ or sprout of the mind. (The infant mind is ripens into the understanding),

*sv. With this, the determining faculty known as the buddhi arises. Of course it has no distinct form, as it is but the expanded form of the seed. Its nature is conceptualisation or notional; and it is also known as the mind, jîva and void.

संकल्प.रूपिणी तस्याः चित्त.नाम.मनःअभिधा ।

saMkalpa.rUpiNI tasyA: citta.nAma.mana:abhidhA |

जीवः मिथ्या.उपलम्भ.आत्मा शून्य.आत्मा हि उपल.उपमः ॥६।९४।१८॥

jIva: mithyA*upalambha.AtmA zUnya.AtmA hi upala*upama: ||6|94|18||

saMkalpa.rUpiNI tasyA: .

a conceptual formation in That

citta.nAma.mano.abhidhA . called Affection it is a process of Mind

jIva: mithyA.upalambha*AtmA . the Living.jIva is a false.perceiving self

zUnya*AtmA hi upala*upama: . for empty of self it's like a stone

*vlm.18. The understanding or buddhi, being subject to various desires, takes the name of chitta or wasteful mind; and this mind makes the living being, which is as hollow within it, as a curved image of stone (or moulded metal), and a mere false conception.

*sv.16...18 It grows in the field of the supreme self which is also pervaded by the illusory power known as mAyA. Thus, a division is created in that field and experience arises. With this, the determining faculty known as the buddhi arises. Of course it has no distinct form, as it is but the expanded form of the seed. Its nature is conceptualisation or notional; and it is also known as the mind, jîva and void.

#abhidhA

स्तम्भः कायः अयम् एतस्य स्नायु.अस्थि.रस=रञ्जितः ।

stambha: kAya: ayam etasya snAyu*ASthi.rasa.raJjita: |

देशान्तरे अङ्कुर.उद्देशे काल.स्पन्दः अस्य वासना ॥६।९४।१९॥

dezAntare aGkura*uddeze kAla.spanda: asya vAsanA ||6|94|19||

stambha: kAya: ayam this body is the tree.trunk

etasya snAyu.asthi.rasa.raJjita: its array of muscle, bone, and fluid

deza*antare aGkura*uddeze kAla.spanda: asya vAsanA

#snAyu fn. cf. also <snai>) any sinew or ligament in the human and animal body, tendon, muscle, nerve, vein tbr. suzr. mn. mbh. &c.; the string of a bow paJcat.; m. an eruption on the skin of she extremities bhpr. ||6|94|?Cf. Germ. <se0nawa>, <Sehne>; Eng. <sinew>.||

*vlm.19. The body is the stem of this tree of the mind, and is composed of the skin and bones and juicy matters.

*sv.19 The trunk of this tree is the body. The movement of energy within it that results in its growth is the effect of psychological conditioning.

शाखायाः चित्त.वृक्षस्य दीर्घा* दू.रगताः तताः ।

zAkhAyA: citta.vRkSasya dIrghA* dU.ragatA: tatA: |

इन्द्रियाणि अल्प.भोगाः च भाव.अभाव.आत्म.योनयः ॥६।९४।२०॥

indriyANi alpa.bhogA: ca bhAva.abhAva*Atma.yonaya: ||6|94|20||

zAkhAyA: citta.vRkSasya the branches of the Affection.tree

dIrghA: dUragatAs tatA: are long and far.reaching in extent

indriyANi alpa.bhogA: ca

and the half.starved senses the cup half.fullhalf.empty...

bhAva*abhAva*Atma.yonaya:

*sv.20 Its branches are long and they reach out to great distances; they are the finite sense.experiences which are characterised by being and non.being. Its fruits are good and evil (pleasure and pain, happiness and unhappiness).

*vlm.20. The branches of the tree of the mind, extend to a great distance all about it; and so the sensible organs of the body, protruding wide about it, perish at last in seeking for its enjoyment.

विटप.ओघाः महान्तः अस्य शुभ.अशुभ=फल.आकुलाः ।

viTapa*oghA: mahAnta: asya zubha*azubha=phala*AkulA: |

ईदृशस्य अस्य चित्तस्य दुर्.वृक्षस्य प्रतिक्षणम् ॥६।९४।२१॥

IdRzasya asya cittasya dur.vRkSasya pratikSaNam ||6|94|21||

शाखा.विलवनम् कुर्वन् मूल.काषे भरम् कुरु ॥

zAkhA.vilavanam kurvan mUla.kASe bharam kuru ||

viTapa*oghA . saplings.many mahAnta: . abundant ones asya . of it zubha*azubha.phala*AkulA: . a bunch of fruits good & ungood IdRzasya asya cittasya . of such a sort his Affective mind dur.vRkSasya . of a sick tree

#kSaNa – a moment, an eyeblink of time • a little while .> #pratikSaNam .ind.. at every moment, continually.

*vlm.21. Now try to lop off the branches of the tree of thy mind, and try also to root out the noxious tree at once.

*sv. This is a vicious tree. Endeavour every moment to cut down its branches and to uproot it. Its branches, too, are of the nature of conditioning, of concepts and of percepts. They (the branches) are endowed with the fruits of all these.

FIRECREST said—

चित्त.द्रुमस्य शाख.आदेः कुर्वाणः अहम् विकर्तनम् ॥६।९४।२२॥

citta.drumasya zAkha.Ade: kurvANa: aham vikartanam ||6|94|22||

कथम् करोमि मूलस्य निःशेष.कषणम् मुने ।

katham karomi mUlasya ni:zeSa.kaSaNam mune |

citta.drumasya zAkha.Ade: . of the Affection.Tree the branches kurvANa: aham vikartanam – when I do the splitting katham karomi how do I do/make mUlasya of the root ni:zeSa.kaSaNam . complete crushing, muni

*vlm.22. Sikhidhwaja said.—I can some how or other lop off the branches of the tree of mind, but tell me, O my sagely monitor, how I may be able to pull it out by its very root at once.

KUMBHA.POT said—

वासना विविधा: शाखा: फल.स्पन्द.आदिना अन्विता: ॥६।९४।२३॥

vAsanA* vividhA: zAkhA: phala.spanda.AdinA anvitA: ||6|94|23||

the various imprintings are its branches

drooping with their load of fruit

*m.23. All our desires are the several branches of this tree, which are hanging with loads of fruits; and are lopped off by the axe of our reason.

अभाविता भवन्ति अन्तर्.लूनाः संवित्.बलेन ते ।

abhAvitA* bhavanti antar.lUnA: saMvit.balena te |

अ.संसक्तमना मौनी शान्त.वाद.विचारणः ॥६।९४।२४॥

a.saMsaktamanA maunI zAnta.vAda.vicAraNa: ||6|94|24||

a.bhAvitA: bhavanti antar lUnA: saMvid.balena te a.saMsaktamanA maunI zAnta.vAda.vicAraNa:

*vlm.24. He alone is able to lop off the plant of his mind, who is unattached to the world, who hold his taciturnity and inward tranquility, who is judicious in all discussions, and does whatever offers of itself to him at anytime.

*sv. If you remain unattached to them, unconcerned about them and without identifying yourself with them, through the strength of your intelligence (consciousness) these vAsanA s are greatly weakened. You will then be able to uproot the tree altogether.

सम्प्राप्त.कारी यः सः अन्तर्.लूनः चित्त.लतः भवेत् ।

samprApta.kArI ya: sa: antar.lUna: citta.lata: bhavet |

चित्त.द्रुम.लता=जालम् पौरुषेण विकर्तयन् ॥६।९४।२५॥

citta.druma.latA=jAlam pauruSeNa vikartayan ||6|94|25||

samprApta.kArI ya: sa: antar.lUna: citta.lata: bhavet citta=druma.latA.jAlam pauruSeNa vikartayan

*vlm.25. He who lops off the branches and brambles of the arbour of his mind, by his manliness of reason and descretion; is able also to root out this tree at once from his heart.

यः तिष्ठति स मूलस्य योग्यः निकषने भवेत् ।

ya: tiSThati sa* mUlasya yogya: nikaSane bhavet |

गौणम् शाखाविल.वनम् मुख्यम् मूल.विकर्तनम् ॥६।९४।२६॥

gauNam zAkhAvila.vanam mukhyam mUla.vikartanam ||6|94|26||

ya: tiSThati sa: mUlasya yogyo nikaSane bhavet gauNam zAkhAvila.vanam mukhyam mUla.vikartanam

*vlm.26. The first, thing to be done with the mind, is to root it out at once from the heart and the next process is to lop off its branches; therefore employ thyself more to its irradication, than to the severing of its boughs and branches.

*sv.26.27 The destruction of the branches is secondary; the primary thing is to uproot

चित्त.वृक्षस्य तेन त्वम् मूल.काष.परः भव ।

citta.vRkSasya tena tvam mUla.kASa.para: bhava |

मुख्यत्वेन, महाबुद्धे, मूल.दाह.मलम् कुरु ॥६।९४।२७॥

mukhyatvena, mahAbuddhe, mUla.dAha.malam kuru ||6|94|27||

* citta.vRkSasya tena tvam mUla.kASa.para: bhava mukhyatvena, mahAbuddhe, mUla.dAha.malam kuru

*vlm.27. You may also burn it as the first step, instead of lopping the branches; and thus the great trunk of the tree of mind being reduced to ashes, there remains an entire mindlessness at last.

*sv.26.27 The destruction of the branches is secondary; the primary thing is to uproot it.

FIRECREST said—

अहम्.भाव.आत्मनः चित्त.द्रुम.बीजस्य हे मुने ।

aham.bhAva*Atmana: citta.druma.bIjasya he mune |

को ऽनलः दहन.आख्ये अस्मिन् कर्मणि अर्थ.करः भवेत् ॥६।९४।२८॥

ka: anala: dahana*Akhye asmin karmaNi artha.kara: bhavet ||6|94|28||

aham.bhAva*Atmana: . of the "I"Feeling self

citta.druma.bIjasya . of the Affection.Tree.seed, o muni

ka: anala: . what the fire

dahana*Akhye asmin karmaNi . known as a conflagration in this world

artha.karo bhavet – capable becomes.

*vlm.28. Sikhidhwaja said.—Tell me O my sagely guide, what is that fire which is able to burn away the seed of the tree of mind, which is covered all over with the cuticle of egoism.

*sv.28 How is the tree to be uprooted? By engaging oneself in the enquiry into the nature of the self "Who am I?"

KUMBHA.POT said—

राजन् स्व.आत्म.विचारः अयम् को ऽहम् स्याम् इति रूप.धृक् ।

rAjan sva.Atma.vicAra: ayam ka: aham syAm iti rUpa.dhRk |

चित्त.दुर्.द्रुम.बीजस्य दहने दहनः स्मृतः ॥६।९४।२९॥

citta.dur.druma.bIjasya dahane dahana: smRta: ||6|94|29||

rAjA

Enquiry into your.own self

this

"who am I?"

takes.on the form

of an Affection.sick.tree.seed

dahane

in fire after fire as is well.known

dahana: smRta:

*vwv.1935/29. King! This investigation of one's own self, bearing the form, "Who may I be?", is considered as the fire in the burning of the seed of the evil tree that is the mind.

*sv.29 This enquiry is the fire in which the very seed and the very roots of the tree known as citta (mind) are burnt completely.

*vlm.29. kumbha replied.—Prince, the fire which is able to consume the seed of the noxious plant of the mind, is the expostulation of the question "what am I that bear this corporeal form upon me."

FIRECREST said—

मुने मया स्वया बुद्ध्या बहुशः प्रविचारितम् ।

mune mayA svayA buddhyA bahuza: pra.vicAritam |

यावत् न अहम् जगत् न ऊर्वी.वन.मण्डल.मण्डितम् ॥६।९४।३०॥

yAvat na aham jagat na UrvI.vana.maNDala.maNDitam ||6|94|30||

mune mayA svayA buddhyA bahuza: pra.vicAritam yAvat na aham jagat na UrvI.vana.maNDala.maNDitam

*vlm.30. Sikhidhwaja said.—O sage! I have repeatedly considered the questions in my own understanding, and found that my egoism does not consist in aught of this world, or this earth, or the woods which form its garniture.

*sv.30......35 SIKHIDHVAJA said: I know that I am pure consciousness. How this impurity (ignorance) arose in it, I do not know. I am distressed because I am unable to get rid of this impurity which is not.self and unreal.

न अद्रेः तटम् न विपिनम् न पर्ण.स्पन्दन.आदि च ।

na adre: taTam na vipinam na parNa.spandana.Adi ca |

जडत्वान् न च देह.आदि न मांस.अस्थि.असृक्.आदि च ॥६।९४।३१॥

jaDatvAn na ca deha.Adi na mAMsa*ASthi*ASRk.Adi ca ||6|94|31||

na adre: taTam na vipinam na parNa.spandana.Adi ca | jaDatvAn na ca deha.Adi na mAMsa*ASthi*ASRk.Adi ca

not on a mountain slope

nor a forest

nor the trembling of its leaves

not Mind and not its thots

because.of its inert state

and not the Body

not meat nor bone nor blood

*vlm.31. That my ego lay no where in the hills and forests where I resided, nor in the shaking of the leaves before me; nor did it lie in anypart of my gross body, or in its flesh, bones or blood.

कर्म.इन्द्रियाणि अपि न च न च बुद्धि.इन्द्रियाणि च ।

karma*indriyANi api na ca na ca buddhi*indriyANi ca |

न मनः न अपि च मतिः न अहम्कारः च जाड्यतः ॥६।९४।३२॥

na mana: na api ca mati: na ahamkAra: ca jADyata: ||6|94|32||

karma*IndriyANi api na ca

neither is it the functions of karma

na ca buddhi.indriyANi ca

nor the functions of Intellect

not Mind and not its thots

and not ahamkAra."I"dentity

they are inert

*vlm.32. It does not lie in any of the organs of action, nor in the organs of sensation; it does not consist in the mind or in the understanding, or in any part of the gross body.

कटकत्वम् यथा हेम्नि तथा अहम्त्वम् चित्.आत्मनि ।

kaTakatvam yathA hemni tathA ahamtvam cit.Atmani |

जडम् तु असत्.रूपतया तेन तत् न अस्ति हे मुने ॥६।९४।३३॥

jaDam tu asat.rUpatayA tena tat na asti he mune ||6|94|33||

kaTakatvam

a golden condition

yathA hemni

as in gold

thus "I"dentity in the Conscious self

tathA ahamtvam cit.Atmani

jaDam tu

tho inert

w a state of unreal form

a.sat.rUpatayA

tena

tat na asti

he mune – .

*vlm.33. As we see the form of the bracelet in gold, so do I conceive my egoism to consist in the intelligent soul; because it is impossible for any material substance, to have anything as intelligence (as I perceive my egoism to be possest of).

संनिवेश.निवास.आत्मा सर्व.अर्थ.आदिः परे पदे ।

saMniveza.nivAsa*AtmA sarva*artha.Adi: pare pade |

विद्यते न अन्यद् अन्यत्वान् नभसि इव महा.द्रुमः ॥६।९४।३४॥

vidyate na anyat anyatvAn nabhasi iva mahA.druma: ||6|94|34||

saMniveza.nivAsa*AtmA

sarva*artha.Adi: . for the purposes of all pare pade . in a higher state

vidyate na anyat anyatvAn

nabhasi iva mahA.druma: . like a great tree in the spacious sky

*vlm.34. All real existence depends on the supreme soul for its subsistence, so all real entities subsist in the supreme essence; orelse it is impossible for any thing to exist in a nullity, as there is no possibility for a forest to subsist in a vacuity (without a firm ground).

जानन् अपि इति भगवन् अहम्त्वम् अलम् आर्जनम् ।

jAnan api iti bhagavan ahamtvam alam Arjanam |

अन्तर् यत् ज्ञम् न जानामि तेन तप्ये चिरम् मुने ॥६।९४।३५॥

antar yat jJam na jAnAmi tena tapye ciram mune ||6|94|35||

jAnan api iti knowing even so, Lord.bhagavan,

ahamtvam alam "I"dentity enuf

Arjanam

antar . within

yat jJam

na jAnAmi . I do not know

tena tapye ciram mune

*vlm.35. Thus sir, knowing it full well, that my egoism is an aspect or shadow of my enternal soul and worthy to be wiped off from it; yet I regret my ignorance of the intrinsic spirit from which it is to be wiped off, and the internal soul be set in full light.

KUMBHA.POT said—

एतावत् मात्रकम् वृन्दम् यदि न त्वम् महीपते ।

etAvat mAtrakam vRndam yadi na tvam mahIpate |

जडत्वात् तत् महाबुद्धे यः असि तत् वद मे अनघ ॥६।९४।३६॥

jaDatvAt tat mahAbuddhe ya: asi tat vada me anagha ||6|94|36||

etAvan.mAtrakam vRndam yadi na tvam mahIpate – if such a lot is not yours, EarthLord jaDatvAt tan mahAbuddhe – because it is inert, great thinker ya: asi – who you are tad vada me – tell me that anagha – holy man

*vlm.36. kumbha replied:.If you are none of these material objects as you say, nor cloth your egoism consist in materiality; then tell me prince, what you think yourself to be in reality.

*sv. KUMBHA asked: Tell me if that impurity (ignorance), on account of which you are an ignorant man bound to this saMsAra, is real or unreal?

*jd.36 – etAvan.mAtrakam vRndam yadi na tvam mahIpate – if such a lot is not yours, EarthLordjaDatvAt tan mahAbuddhe – because it is inert, great thinkerya: asi – who you aretad vada me – tell me thatanagha – holy man.

FIRECREST said—

चित्.मात्रम् अहम् अच्छ.आत्म.वेदनम् विदुषाम् वर ।

cit.mAtram aham accha*Atma.vedanam viduSAm vara |

यत्र भावाः स्वदन्ते ते निर्णीयन्ते च येन वा ॥६।९४।३७॥

yatra bhAvA: svadante te nirNIyante ca yena vA ||6|94|37||

cin.mAtram aham – I am measured Consciousness accha*Atma.vedanam – pure Self.knowledge viduSAm vara – o best of the knowing

yatra bhAvA: svadante te nirNIyante ca yena vA

*vlm.37. Sikhidhwaja answered:—I feel myself O most learned sir, to be that intelligent and pure soul, which is of the form of intelligence, which acquaints me of all existence, and which discriminates their different natures.

*sv. KUMBHA asked: Tell me if that impurity (ignorance), on account of which you are an ignorant man bound to this saMsAra, is real or unreal?

*VA . second line, plz
*AS: यत्र means wherein (he is referring to the चित्त of line 1)
so the second line says:
wherein the emotions are enjoyed (sweetened)
and also by which they (the emotions) are sorted (or stabilized)

एवम्.रूपस्य मे लग्नम् नूनम् मलम् अकारणम् ।

evam.rUpasya me lagnam nUnam malam akAraNam |

स=कारणम् वा अहम् इति यत् पदम् च न वेद्मि अहम् ॥६।९४।३८॥

sa.kAraNam vA aham iti yat padam ca na vedmi aham ||6|94|38||

evaM.rUpasya of such a form

my lagna

nUnam malam a.kAraNam

sa.kAraNam vA aham – or I am with a cause

iti yat padam ca na vedmi aham – and such a state I do not know

*vlm.38. I perceive thus my egoism to be attached to my body, but whether it is a caused or causeless principle, is what I am perfectly ignorant of.

*sv. KUMBHA asked: Tell me if that impurity (ignorance), on account of which you are an ignorant man bound to this saMsAra, is real or unreal?

लग् #lag .> #lagna. . adhering or clinging to, attached to, sticking to, intent on, clasping, touching, following closely [tailing] (with gen. or ifc) mbh. &c. • with *mArge, sticking to the road • with *hRdaye, one who has penetrated the heart • one who has begun to [do something] +

असत् एतद् अनात्मीयम् प्रमार्ष्टुम् मलम् आत्मनः ।

asat etat anAtmIyam pramArSTum malam Atmana: |

मुने यदा न शक्नोमि तेन तप्ये सु.दारुणम् ॥६।९४।३९॥

mune yadA na zaknomi tena tapye su.dAruNam ||6|94|39||

a.sat etat – it is un.real

an.AtmIyam – without an essence ("un.Selfish")

pramArSTum malam Atmana: . , muni, yadA na zaknomi tena tapye su.dAruNam

*vlm.39. I am unable O sage, to rub out this sense of my egoism as an unreality and unessentially; and it is on that I greatly regret in myself, (for my inability to get rid of my egoism as you led).

*sv. KUMBHA asked: Tell me if that impurity (ignorance), on account of which you are an ignorant man bound to this saMsAra, is real or unreal?

KUMBHA.POT said—

ब्रूहि किम् तत् महाबाहो लग्नम् तव मलम् महत् ।

brUhi kim tat mahAbAho lagnam tava malam mahat |

स्थितः असि येन संसारी सता वा अपि अथवा असता ॥६।९४।४०॥

sthita: asi yena saMsArI satA vA api athavA asatA ||6|94|40||

brUhi kim tat . , Master.Bowman,

lagnam tava malam mahat sthita: asi yena saMsArI satA vA api athavA asatA

*vlm.40. kumbha said:—Tell me O prince, what is that great foulness, which thou feelest to be attached to thee, which makes thee act as a man of the world, and whether thou thinkest it as something or a mere delusion.

*sv. KUMBHA asked: Tell me if that impurity (ignorance), on account of which you are an ignorant man bound to this saMsAra, is real or unreal?

FIRECREST said—

चित्त.द्रुमस्य यत् बीजम् अहम्.भावः च मे मलम् ।

citta.drumasya yat bIjam aham.bhAva: ca me malam |

तत् च त्यक्तुम् न जानामि त्यक्तम् त्यक्तम् उपैति माम् ॥६।९४।४१॥

tat ca tyaktum na jAnAmi tyaktam tyaktam upaiti mAm ||6|94|41||

citta.drumasya yat bIjam what is the seed of the Affection.tree

aham.bhAva: ca me and my "I".feeling is impure malam

tat ca tyaktum na jAnAmi and I don't know how to renounce it

tyaktam tyaktam upaiti mAm renounced, the renounced comes back to me

*vlm.41. Sikhidhwaja replied:—The sense of my egoism, which is the root of the tree of my mind, is the great foulness that attaches to me; I know not how to get rid of it, for however I try to shun it, the more it clings about me.

*sv.41.....45 SIKHIDHVAJA replied: That impurity is also the egosense and the seed for this big tree known as citta (mind). I do not know how to get rid of it. It returns to me even when it is renounced by me!

KUMBHA.POT said—

कारणाज् जायते कार्यम् यत् तत् सर्वत्र सम्भवेत् ।

kAraNAt jAyate kAryam yat tat sarvatra sambhavet |

अन्यत् तु असत्.द्वि.चन्द्र.आभम् दृष्तम् एतत् न विद्यते ॥६।९४।४२॥

anyat tu asat.dvi.candra*Abham dRStam etat na vidyate ||6|94|42||

kAraNAt jAyate kAryam yat . from Cause bearing Effect which tat sarvatra sambhavet . that everywhere comes.to.be anyat tu . but something.else asat.dvicandra*Abham dRStam . having been seen as the light of an unreal double moon etan na vidyate – this is not known.to.be

*vlm.42. kumbha said:—Every effect is produced from some cause or other, and this is the general law of nature everywhere; anything otherwise is as false as the sight of a second moon in the sky, which is nothing but a reflexion of the true moon,

कारणाज् जायते कार्यम् अहम्.भावात् भव.अङ्कुरः ।

kAraNAt jAyate kAryam aham.bhAvAt bhava.aGkura: |

इति कारणम् अन्विष्य कथयस्व मम अधुना ॥६।९४।४३॥

iti kAraNam anviSya kathayasva mama adhunA ||6|94|43||

* kAraNAt jAyate kAryam aham.bhAvAt bhavAGkura: iti kAraNam anviSya kathayasva mama*adhunA

*vlm.43. It is the cause which produces the effect, whether it be a big one or the small rudiment of it; therefore explore into the cause of your egoism, and tell me what it is.

FIRECREST said—

मुने अहम् इति दोषस्य वेदनम् वेद्मि कारणम् ।

mune aham iti doSasya vedanam vedmi kAraNam |

तत् यथा उपशमम् याति तत् मे वद मुनीश्वर ॥६।९४।४४॥

tat yathA upazamam yAti tat me vada munIzvara ||6|94|44||

muni, "I" doSasya vedanam . of evil the knowledge vedmi kAraNam . I know to be the cause tat . that yathA upazamam yAti . as to subsidence it comes

tat me vada munIzvara . that tell me, muni.Lord

*vlm.44. Sikhidhwaja replied:—I know my sagely guide, that it is mere illusion.máyá, which is the cause of the fallacy of my egoism; but tell me sir, how this error of mine is to subside and vanish away from one.

चितः चेत्य.उन्मुखत्वेन दुःखाय अयम् अहम् स्थितः ।

cita: cetya*unmukhatvena du:khAya ayam aham sthita: |

चेत्य.उपशमनम् ब्रूहि मुने तत् उपशान्तये ॥६।९४।४५॥

cetya*upazamanam brUhi mune tat upazAntaye ||6|94|45||

cita: cetya*unmukhatvena du:khAya ayam aham sthita: cetya*upazamanam brUhi . , muni, tat upazAntaye

*vlm.45. It is from the proclivily of the mind towards the thinkables, that I am suffering all these pains and pangs within myself; now tell me O muni, about the means of suppressing my thots, in regard to external objects.

KUMBHA.POT said—

कारणम् कारण.ज्ञः असि वेदनस्य दशा आशु मे ।

kAraNam kAraNa.jJa: asi vedanasya dazA Azu me |

ततः त्वाम् बोधयिष्यामि कारण.अकारण.क्रमम् ॥६।९४।४६॥

tata: tvAm bodhayiSyAmi kAraNa*akAraNa.kramam ||6|94|46||

kAraNam kAraNa.jJa: asi vedanasya dazA Azu me

tata: tvAm bodhayiSyAmi

thus I will awaken you to the process of causeless cause

kAraNa*a.kAraNa.kramam .

*vlm.46. kumbha said:—Tell me whether your thinking and knowing, are the causes of your thinkables and knowables, or these latter actuate your thinking and knowing powers. If you can tell me this, then shall I be able to explain to you the process of the cause and effect.

*sv.46.47 KUMBHA said: The effect arising from a real cause is self.evident at all times everywhere. Where the cause is not real, the effect is surely as unreal as the second moon seen in diplopia. The sprout of saMsAra has arisen from the seed of egosense. Enquire into its cause and tell me now.

*vA . you know the cause, so tell me quickly the cause of the perception, and then I will explain to you the sequence of कारणाकारण . cause and effect? cause of non.caused?
*AS: The word कारण+अकारण+क्रम means the chain of cause and non cause. The idea is that things are are apparent causes can become non causes when the situations are altered.

वेद्य.वेदन.रूपस्य चेत्य.संचेतनस्य मे ।

vedya.vedana.rUpasya cetya.saMcetanasya me |

अ=कारणम् कारणताम् यत् यातम् तव तत् वद ॥६।९४।४७॥

a.kAraNam kAraNatAm yat yAtam tava tat vada ||6|94|47||

vedya.vedana.rUpasya of a form of knowable knowing of my conceivable conception cetya.saMcetanasya me a.kAraNam without cause kAraNatAm yad yAtam which comes to a causal state tava tat vada tell me how that is for you

*vlm.47. Now tell me which do you think to be the cause and not the cause, of knowing and knowable, and of thinking and the thinkable, which are the subjects of my question to you.

*VA . pls?
Knowledge of knowable, cognition of cognisable .
(tell me) how non.causal becomes cause?
By a.kAraNam he means knowable? How knowable becomes cause for knowledge?
*AS: The pair चेत्य, संचेतन which has the nature of that can be perceived
and the perception.
Tell me how the चेत्य became the cause of its perception according to
you (तव यातम्).
The point being made is subtle.
A thing that is perceived is considered a cause of perception, because
in ordinary discussion, it is presumed that you cannot see what does not
exist. However, since the perceivable world is unreal, it cannot be a
cause of anything.
So, the question is asked
"how do you explain this non cause being considered as a cause?"

FIRECREST said—

चेत्य.चेतन.रूपस्य वेद्य.संवेदन.आकृतेः ।

cetya.cetana.rUpasya vedya.saMvedana*AkRte: |

इयम् पदार्थ.सत्ता इह देह.आदिः कारणम् मुने ॥६।९४।४८॥

iyam padArtha.sattA iha deha.Adi: kAraNam mune ||6|94|48||

cetya.cetana.rUpasya of a form of conceivable conception

of an embodiment of understandable understanding

vedya.saMvedanaAkRte:

iyam padArtha.sattA iha this present state of the reality of things

deha.Adi: the bodily formation is the cause, muni

*vlm.48. Sikhidhwaja answered:—I think, O sage, that the sensible objects of the body &c, are the causes of the thinking and thinkable (thots), and of knowing and the knowables or knowledge. (Because unless there be things in actual existence, we can neither think of or know anything, nor have any idea or knowledge of it at all).

*sv.48...50 SIKHIDHVAJA replied: O sage, I see that experience is the cause of egosense. But, tell me how to get rid of it.

शरीर.आदितया उदेति वेदनम् वस्तु.सत्तया ।

zarIra.AditayA udeti vedanam vastu.sattayA |

असत्य.आभासया स्पन्दः यथा पवन.लेखया ॥६।९४।४९॥

asatya*AbhAsayA spanda: yathA pavana.lekhayA ||6|94|49||

thru the bodily organism

knowledge arises

with a substantially.real state

with an unreal projection

its spanda.Vibration

is like a whiff of air or lick of flame

zarIra.AditayA udeti vedanam vastu.sattayA | asatya*AbhAsayA spanda: yathA pavana.lekhayA

*vlm.49. Our knowledge of the entity of things, appears only in the sensible forms of bodies; or else the mere abstract thought of a thing, is as empty as an airy nothing.

असत्ताम् वस्तु.सत्तया न अवगच्छामि अहम् यथा ।

asattAm vastu.sattayA na avagacchAmi aham yathA |

अहम्त्व.वेदनम् चित्त.बीजम् सम्.उपशाम्यति ॥६।९४।५०॥

ahamtva.vedanam citta.bIjam sam.upazAmyati ||6|94|50||

a state of nonBeing with a substantial reality?

I don't get it

—

how does knowing an "I"dentity Affection.seed bring it to a quiet state?

asattAm vastu.sattayA na avagacchAmi aham yathA | ahamtva.vedanam citta.bIjam sam.upazAmyati

*vlm.50. As I can not conceive the non.entity of a positive entity, nor the abstract nature of a concrete body; so I know not how my egoism, which is the seed of my mind, can be at once ignored by me.

*sv. O sage, I see that experience is the cause of egosense. But, tell me how to get rid of it.

KUMBHA.POT said—

विद्यते यदि देह.आदि.वस्तु.सत्ता तद् अस्ति ते ।

vidyate yadi deha.Adi.vastu.sattA tat asti te |

अभावात् देह.सत्ता.आदेः किम् निष्ठम् तव वेदनम् ॥६।९४।५१॥

abhAvAt deha.sattA.Ade: kim niSTham tava vedanam ||6|94|51||

vidyate yadi deha.Adi.vastu.sattA tad asti te abhAvAd deha.sattA.Ade: kim niSTham tava vedanam

*vlm.51. kumbha said:—If thou rely on thy material body as a real existence, then tell me, on what does your knowledge depend, when your soul is separated from the body.

*sv.51 KUMBHA asked again: Ah, you are able to find the causes of effects! Tell me then the cause of such experience. I shall then tell you how to get rid of the cause. When consciousness is both the experiencing and the experience, and when there was no cause for the experience as the object to arise, how did the effect (experience) arise?

FIRECREST said—

यस्य उपलभ्यते किम्.चित् स्वरूपम् कलन.आत्मकम् ।

yasya upalabhyate kim.cit svarUpam kalana*Atmakam |

असत् रूपम् कथम् तत् स्यात् प्रकाशः स्यात् कथम् तमः ॥६।९४।५२॥

asat rUpam katham tat syAt prakAza: syAt katham tama: ||6|94|52||

yasya . of what upalabhyate . is gotten.to.know kim.cit – whatever the svarUpam . nature kalana*Atmakam – an imaginary kind

an unreal form

how can that be?

illumination would be how the dark?

*vlm.52. Sikhidhwaja replied.—The body which is evident to view, and a real entity, cannot be taken for an unreality by any body; as the palpable sun light, eannot be called darkness by any man of common sense.

*sv.52 SIKHIDHVAJA replied: Surely on account of the objective reality, such as the body? I am unable to see how such objective reality is seen as false.

* yasya . of what upalabhyate . is gotten.to.know kim.cit – whatever the

svarUpam . nature kalana*Atmakam – an imaginary kind an unreal form how can that be? illumination would be how the dark?

हस्त.पाद.आदि=संयुक्तः क्रिया.फल.विलासवान् ।

hasta.pAda.Adi=saMyukta: kriyA.phala.vilAsavAn |

सदा अनुभूयमानः अयम् देहः न अस्ति कथम् मुने ॥६।९४।५३॥

sadA anubhUyamAna: ayam deha: na asti katham mune ||6|94|53||

conjoined with hands and feet &c.

kriyA.phala.vilAsavAn – sporting with Action and Fruition

sadA anubhUyamAna: . ever experiencing

ayam deha: na asti this body is not?!

katham mune – how can that be, muni?

*vlm.53. Who can ignore the body, which is replete with its hands and feet and other members; which is full of activity and vivacity, and whose actions are so palpable to sight: and which so evident to our perception and conception.

*jd.53 . hasta.pAda.Adi=saMyukta: . conjoined with hands and feet &c.kriyA.phala.vilAsavAn . sporting with Action and FruitionsadA anubhUyamAna: . ever experiencingayam deha: na asti . This body is not?!katham mune . How can that be, muni?

KUMBHA.POT said—

कारणम् यस्य कार्यस्य भूमिपाल न विद्यते ।

kAraNam yasya kAryasya bhUmipAla* na vidyate |

विद्यते न इह तत् कार्यम् तत् संवित्तिः तु विभ्रमः ॥६।९४।५४॥

vidyate na iha tat kAryam tat saMvitti: tu vibhrama: ||6|94|54||

the cause

yasya kAryasya of such effect, Earthlord,

is not known to be

vidyate na iha tat.kAryam –

not known here is That.effect

tat.saMvittis tu vibhrama:

for That.Awareness is delusion.

*vlm.54. kumbha said.—Know prince, that nothing can be said to exist, which is not produced by some cause; and the knowledge or consciousness that we have of it, cannot be but the product of mistake and error.

*sv.54 KUMBHA said: If experience rests on the reality of objects like the body, then if the body, etc., are proved to be unreal, on what will experience rest? When the cause is absent or unreal, the effect is non.existent and the experience of such an effect is delusion.

*jd.54 . kAraNam . the causeyasya kAryasya . of such activitybhUmipAla . Earthlordna vidyate . is not knownvidyate na iha tat.kAryam . not known here is That.activitytat.saMvittis tu vibhrama: . for That.Awareness is delusion.

कारणेन विना कार्यम् शरीरे न कदाचन ।

kAraNena vinA kAryam zarIre na kadAcana |

विद्यते यस्य नो* बीजम् तत् द्रव्यम् क्व इव जायते ॥६।९४।५५॥

vidyate yasya no* bIjam tat dravyam kva iva jAyate ||6|94|55||

kAraNena vinA

kAryam zarIre na kadAcana |

vidyate yasya no* bIjam

tat dravyam kva iva jAyate .

without a cause

an effect does not happen anywhen in the body

when something has no seed

how would that thing come to be

*vlm. There can be no product without a similar cause, and no material form can come out from a formless and immaterial agent. How can any thing come to existence, without having its seed of the like nature?

अ=कारणम् तु यत् कार्यम् सत् इव अग्रे अनुभूयते ।

a.kAraNam tu yat kAryam sat iva agre anubhUyate |

तत् द्रष्तुः विभ्रमात् विद्धि मृग.तृष्ण.जल.उपमम् ॥६।९४।५६॥

tat draStu: vibhramAt viddhi mRga.tRSNa.jala*upamam ||6|94|56||

but without cause

what is effect

is experienced as.if real

by the confused Perceiver

know that as like the water of a mirage

*vlm.p.56 Whatever thing appears to anyone without a true cause is as false an appearance to its deluded observer as a mirage in a desert.

*vlm. ... before its deluded observer.

अविद्यमानम् एव त्वम् विद्धि मिथ्याभ्रम.उदितम् ।

न अति.यत्नवतः अपि एतत् मृगतृष्ण.अम्बु लभ्यते ॥६।९४।५७॥

avidyamAnam eva tvam viddhi mithyAbhrama*uditam |

na ati.yatnavata: api etat mRgatRSNa*ambu labhyate ||6|94|57||

avidyamAnam eva tvam

viddhi mithyAbhrama*uditam

na ati.yatnavata: api etat

mRgatRSNa*ambu labhyate . .

*vlm.57. Know thyself to be no real existence, but a false shape of your error only; and with whatever earnestness you took to it, you will never get any water from this delusive mirage.

*sv.55...57 What, then, is the cause of objects like the body?

FIRECREST said—

असतः द्वि.इन्दु.बिम्ब.आदेः न युक्तम् कारण*ईक्षणम् ।

asata: dvi.indu.bimba.Ade: na yuktam kAraNa*IkSaNam |

वन्ध्या.तनय.सर्व.अङ्ग.मण्डनम् कस्य राजते ॥६।९४।५८॥

vandhyA.tanaya.sarva*aGga.maNDanam kasya rAjate ||6|94|58||

* asata: dvi.indu.bimba.Ade: .

of the unreality of things like a double moon

na yuktam kAraNa*IkSaNam –

there is no use looking for a cause

vandhyA.tanaya.sarva*aGga.maNDanam .

barren.woman.son.all.aGga.maNDanam

kasya rAjate . .

*vlm.58. Sikhidhwaja said,—It is as useless to inquire the cause of a nonentity, as it is fruitless to look into the origin of the secondary moon which but false reflex of the true one. Believing in a nullity, is as decorating the person of a barren women's son.

*sv.58...60 SIKHIDHVAJA asked: The second moon is surely not unreal because it has a cause which is eye.disease. The barren woman's son is never seen and that is unreal. Why, is not the father the cause for the existence of the body?

Kumbha.Pot said—

कारणेन विना कार्यम् शरीर.आदि.अस्थि.पञ्जरम् ।

kAraNena vinA kAryam zarIra.Adi.asthi.paJjaram |

अविद्यमानम् एव इदम् विद्धि अ=सम्भवतः नृप ॥६।९४।५९॥

avidyamAnam eva idam viddhi a.sambhavata: nRpa ||6|94|59||

the Body with its cage of bone is an effect without a cause

so know this to be misunderstanding

since it does not happen, Lord of men

*vlm. The body with its bones and ribs, are products of no assignable cause; therefore know it as no entity, because it is impossible for the frail body to be the work of an Everlasting Maker.

FIRECREST said—

हस्त.पाद.आदि=युक्तस्य शरीरस्य मुनीश्वर ।

hasta.pAda.Adi=yuktasya zarIrasya munIzvara |

नित्यम् आलक्ष्यमाणस्य पिता कस्मात् न कारणम् ॥६।९४।६०॥

nityam AlakSyamANasya pitA kasmAt na kAraNam ||6|94|60||

hasta.pAda.Adi=yuktasya zarIrasya –

of Body with its various parts

munIzvara –

o muniLord

nityam –

ever

AlakSyamANasya pitA kasmAn na kAraNam . .

*vlm.60. Sikhidhwaja said.—Now tell me sir, why we should not reckon our fathers the causes and producers of our bodies, with all theirs members; and parts, since they arc known as the immediate causes of these.

KUMBHA.POT said—

कारण.अभावतः राजन् पिता नाम न विद्यते ।

kAraNa*abhAvata: rAjan pitA nAma na vidyate |

असतः यत् तु संजातम् असत् एव तत् उच्यते ॥६।९४।६१॥

asata: yat tu saMjAtam asat eva tat ucyate ||6|94|61||

kAraNa*a.bhAvatas

rAjan –

Your Majesty

pitA nAma na vidyate –

a "Father" is not known to be

asata: yat tu saMjAtam .

asat eva tat ucyate –

the unreal is said to be that.

*vlm.61. kumbha replied.—The father can be nothing and no cause, without his having another cause for himself; because whatever is without a cause is nothing in itself.

*sv. KUMBHA replied: But, then, that father is unreal: that which is born of unreality is unreal, too.

पर.अर्थानाम् च कार्याणाम् कारणम् बीजम् उच्यते ।

para*arthAnAm ca kAryANAm kAraNam bIjam ucyate |

सम्भवति अङ्ग जगति न बीजेन विना अङ्कुरः ॥६।९४।६२॥

sambhavati aGga jagati na bIjena vinA aGkura: ||6|94|62||

para*ArthAnAm ca kAryANAm kAraNam –

and of effected things the cause

bIjam ucyate –

is called the Seed

sambhavati aGga jagati

na bIjena vinA aGkura: . .

*vlm.62. The causes of all things and effects are called as their aeetis, and when there is no seed in existence, it is impossible for a germ to be produced in the earth from nothing. (Exni:ilo ni:il fit).

*sv. KUMBHA replied: But, then, that father is unreal: that which is born of unreality is unreal, too.

तस्मात् न कारणम् यस्य कार्यस्य इह उपपद्यते ।

tasmAt na kAraNam yasya kAryasya iha upapadyate |

बीज.अभावे हि तत् न अस्ति तत् संवित्तिः तु विभ्रमः ॥६।९४।६३॥

bIja*abhAve hi tat na asti tat saMvitti: tu vibhrama: ||6|94|63||

tasmAt

na kAraNam yasya kAryasya iha upapadyate –

there is no cause from which an effect is here derived

bIja*a.bhAve hi tat na asti –

for in the absence of a seed that is not

tat saMvitti: tu vibhrama: . .

*vlm.63. So when you cannot trace out the cause of an event, account the event as no event at all; because there can nothing without its seed, and the knowledge of a causeless effect or eventuality, is an utter impossibility and fallacy of the understanding.

*sv. KUMBHA replied: But, then, that father is unreal: that which is born of unreality is unreal, too.

अवश्यम् खलु यत् न अस्ति निर्बीजम् तत् मति.भ्रमः ।

avazyam khalu yat na asti nirbIjam tat mati.bhrama: |

द्वि.इन्दुत्व.मरु.भूमि.अम्बु.वन्ध्या.पुत्र.दशासमम् ॥६।९४।६४॥

dvi.indutva.maru.bhUmi.ambu.vandhyA.putra.dazAsamam ||6|94|64||

* avazyam khalu

yat na asti . what is not

nirbIjam tat mati.bhrama: . seedless is that thot.delusion

dvi.indutva.maru.bhUmy.ambu.vandhyA.putra.dazAsamam . .

*vlm.64. It is an egregious error to suppose the existence of a thing without its cause or seed, such as to suppose the existence of two moons in the sky, of water in the mirage and of the son of a barren woman.

*sv. KUMBHA replied: But, then, that father is unreal: that which is born of unreality is unreal, too.

FIRECREST said—

पितामहानाम् पुत्राणाम् पितॄणाम् च जगत्.त्रये ।

pitAmahAnAm putrANAm pitRRNAm ca jagat.traye |

आद्यः पितामहः कस्मात् पूर्व.उत्पत्तौ न कारणम् ॥६।९४।६५॥

Adya: pitAmaha: kasmAt pUrva*utpattau na kAraNam ||6|94|65||

of grandfathers, fathers, & sons in the three worlds

how is the Primal Grandfather brahmA not

the cause of the first outfalling of creation

*vlm. Now tell me sir, why should not our parents betaken as the causes of our production, who had our grandfathers and grandmothers for the causes or seeds of their birth likewise; and why should we not reckon our first greatgrandfather (Brahmá), as the prime proginitor of the human race?

*jd.65 . pitAmahAnAm putrANAm pitRRNAm ca . of grandfathers, sons, and fathersjagat.traye . in the three worldsAdya: pitAmaha: kasmAt . why is the Primal GrandfatherpUrva*utpattau na kAraNam . not the cause of the first outfalling/creation.

KUMBHA.POT said—

आद्यः पितामहो यः स्यात् सः अपि न अस्ति एव भू.पते ।

Adya: pitAmaho ya: syAt sa: api na asti eva bhU.pate |

कारण.अभावतः नित्यम् यदा भावः न कस्यचित् ॥६।९४।६६॥

kAraNa*abhAvata: nityam yadA bhAva: na kasyacit ||6|94|66||

Adya: pitAmaho ya: syAt sa: api na asti eva bhU.pate | kAraNa*abhAvata: nityam yadA bhAva: na kasyacit

he who you think would be the Primal Ancestor

he too does not exist, Protector of the Earth

because of the absence of a cause

always

there is no presence of anything

*vlm. The prime greatgrandfather, O prince, cannot be the original cause, since he also requires a cause for his birth, or else he could not come into existence.

कारणस्य स्व.बीजस्य नित्य.अभावात् पितामहः ।

kAraNasya sva.bIjasya nitya*abhAvAt pitAmaha: |

अन्यः स दृश्यमानः अपि भ्रमाद् अन्यः न विद्यते ॥६।९४।६७॥

anya: sa* dRzyamAna: api bhramAt anya: na vidyate ||6|94|67||

kAraNasya sva.bIjasya

nitya*a.bhAvAt

pitAmaha: anya:

sa dRzyamAna: api

bhramAt –

thru delusion

anya: na vidyate –

another is not known to be.

*vlm.67. The greatgrandfather of creation even Brahmá himself, is the cause of production by means of the seeds of the supreme spirit which produced him; or else the visible form in which he appeared, was no more than a mere delusion,

*sv.66....69 If one says that the first Creator is the original cause of all subsequent bodies, in fact even that is not true! The Creator himself is non.different from the reality; hence his appearance as other than the reality (this creation, etc. ) is delusion.

मृगतृष्ण.अम्बुवत्.भ्रान्ति.रूप* एव अवभासते ।

mRgatRSNa*ambuvat.bhrAnti.rUpa* eva avabhAsate |

पितामहा.अर्थ.कारित्वम् अपि तस्य भ्रम.आत्मकम् ॥६।९४।६८॥

pitAmahA.artha.kAritvam api tasya bhrama*Atmakam ||6|94|68||

mRgatRSNa*ambuvad.bhrAnti.rUpa

mirage.waterlike.delusion.form

eva avabhAsate

pitAmahA.artha.kAritvam api .

Grandfather.artha.kAritvam api

tasya bhrama*Atmakam . .

*vlm.68. Know the form of the visible world, to be as great a fallacy as the appearance of water in the mirage; and so the creativeness of the greatgrandfather Brahmá, is no more than an erroneous misconception.

पितामहा.उदरे तस्य मिथ्या.प्रत्ययतः स्थितिः ।

pitAmahA.udare tasya mithyA.pratyayata: sthiti: |

घना तव निवृत्ता एव मार्ययिष्यामि अथ उत्तरम् ॥६।९४।६९॥

ghanA tava nivRttA eva mAryayiSyAmi atha uttaram ||6|94|69||

pitAmahA*udare tasya

mithyA.pratyaya.tas

sthiti: ghanA tava

nivRttA eva

mAryayiSyAmi atha uttaram . .

*vlm.69. I will now wipe off the dark cloud of your error, that our great grandfather Brahmá was conceived in the womb of the supreme spirit, (whereby he is styled the padma—yoni or born of the lotus like navel string of God); and this will be salvation of your soul. (And Adam's ancestors without end. Young).

*sv. The realisation of this truth enables one to get rid of the ignorance and egosense.

तस्मात् चित्.आत्मकतया आत्मनि चित्ततः अयम्

tasmAt cit.AtmakatayA Atmani cittata: ayam

नित्यम् स्वयम् कचति भूमिप देव.देवः ।

nityam svayam kacati bhUmipa deva.deva: |

तेन एव पद्मज इति स्वयम् आत्मना आत्मा

tena eva padmaja* iti svayam AtmanA AtmA

प्रोक्तः स्वरूप इति शान्तम् इदम् समस्तम् ॥६।९४।७०॥

prokta: svarUpa* iti zAntam idam samastam ||6|94|70||

tasmAt cit.AtmakatayA Atmani cittata: ayam

nityam svayam kacati bhUmipa deva.deva: |

tena eva padmaja* iti svayam AtmanA AtmA

prokta: svarUpa* iti zAntam idam samastam .

from That

thru the state of a bit of the Consciousness.Self

in yourself thru the affective mind

this forever itself projects, Protector of the Earth, as God of Gods

"the LotusBorn" himself thru the Self is said to be the Self

whose nature is this peaceful whole

*vlm.70. Now therefore know, O prince, that the lord God shines forever with his intelligent soul and mind in Himself; it is from him that the lotus born brahmA and the whole universe, are manifest to our view, and that there is nothing which exhibits itself without Him.

*sv. The realisation of this truth enables one to get rid of the ignorance and egosense.

@@@

DN6094 FIRE.CREST AWAKENS 2.DC03.04

सर्ग ६.९४

sarga 6.94

वसिष्ठ उवाच ।

vasiSTha uvAca |

एवम् वदति वै कुम्भे चित्त.त्यागम् मुहुर्.मुहुः ।

evam vadati vai kumbhe citta.tyAgam muhur.muhu: |

अन्तर्.विचारयन् सौम्यः राजा वचनम् अब्रवीत् ॥६।९४।१॥

antar.vicArayan saumya: rAjA vacanam abravIt ||6|94|01||

शिखि.ध्वज उवाच ।

zikhi.dhvaja* uvAca |

हृदय.आकाश.विहगः हृदय.द्रुम.मर्कटः ।

hRdaya*AkAza.vihaga: hRdaya.druma.markaTa: |

भूयःभूयः निरस्तम् हि सम्.अभ्येति एव मे मनः ॥६।९४।२॥

bhUya:bhUya: nirastam hi sam.abhyeti eva me mana: ||6|94|2||

jAnAmi ca etat AdAtum matsyam jAla* iva Akulam |

जानामि च एतत् आदातुम् मत्स्यम् जाल इव आकुलम् ।

त्यागम् अस्य न जानामि चित्तम् द्रव्य इव उत्तम ॥६।९४।०३॥

tyAgam asya na jAnAmi cittam dravya* iva uttama ||6|94|03||

चित्तस्य आदौ स्वरूपम् मे यथावत् भगवन् वद ।

cittasya Adau svarUpam me yathAvat bhagavan vada |

ततः चित्त.परित्यागम् यथावत् वद मे प्रभो ॥६।९४।०४॥

tata: citta.parityAgam yathAvat vada me prabho ||6|94|04||

कुम्भ उवाच ।

kumbha* uvAca |

वासना एव महाराज स्वरूपम् विद्धि चेतसः ।

vAsanA eva mahArAja svarUpam viddhi cetasa: |

चित्त.शब्दः तु पर्यायः वासनाया* उदाहृतः ॥६।९४।०५॥

citta.zabda: tu paryAya: vAsanAyA* udAhRta: ||6|94|05||

त्यागः तस्य अति.सु.करः सु.साध्यः स्पन्दनाद् अपि ।

tyAga: tasya ati.su.kara: su.sAdhya: spandanAt api |

राज्याद् अपि अधिक.आनन्दः कुसुमाद् अपि सुन्दरः ॥६।९४।०६॥

rAjyAt api adhika*Ananda: kusumAt api sundara: ||6|94|06||

मूर्खस्य तु मनस्.त्यागः नूनम् दुःसाध्यताम् गतः ।

mUrkhasya tu manas.tyAga: nUnam du:sAdhyatAm gata: |

पामरस्य इव सांराज्यम् तृणस्य इव सुमेरुता ॥६।९४।०७॥

pAmarasya iva sAMrAjyam tRNasya iva sumerutA ||6|94|07||

शिखि.ध्वज उवाच ।

zikhi.dhvaja* uvAca |

स्वरूपम् वेद्मि चित्तस्य वासना.मयम् आकुलम् ।

svarUpam vedmi cittasya vAsanA.mayam Akulam |

त्यागः स मन्ये दुःसाध्यः वज्र.निर्गिलताद् अपि ॥६।९४।०८॥

tyAga: sa* manye du:sAdhya: vajra.nirgilatAt api ||6|94|08||

संसृति.आमोद.पुष्पस्य दुःख=दाह.अनलस्य च ।

saMsRti*Amoda.puSpasya du:kha=dAha*analasya ca |

जगत्=अब्ज.मृणालस्य मोह.मारुत.खस्य च ॥६।९४।०९॥

jagat=abja.mRNAlasya moha.mAruta.khasya ca ||6|94|09||

शरीर.यन्त्र.वाहस्य हृत्.पद्म.भ्रमरस्य च ।

zarIra.yantra.vAhasya hRt.padma.bhramarasya ca |

अयत्नात् चेतसः त्यागः यथा भवति तत् वद ॥६।९४।१०॥

ayatnAt cetasa: tyAga: yathA bhavati tat vada ||6|94|10||

कुम्भ उवाच ।

kumbha* uvAca |

सर्व.नाशः अस्य यः साधो चेतसः संसृति.क्षयः ।

sarva.nAza: asya ya: sAdho cetasa: saMsRti.kSaya: |

स एव चित्त.संत्याग इति उक्तम् दीर्घ.दर्शिभिः ॥६।९४।११॥

sa* eva citta.saMtyAga* iti uktam dIrgha.darzibhi: ||6|94|11||

शिखि.ध्वज उवाच ।

zikhi.dhvaja* uvAca |

चित्त.त्यागाद् अहम् मन्ये चित्त.नाशः सु.सिद्धये ।

citta.tyAgAt aham manye citta.nAza: su.siddhaye |

अभावः शतशः व्याधेः कथम् अस्य अनुभूयते ॥६।९४।१२॥

abhAva: zataza: vyAdhe: katham asya anubhUyate ||6|94|12||

कुम्भ उवाच ।

kumbha* uvAca |

अहम्.बीजः चित्त.द्रुमः स.शाखा=फल.पल्लवः ।

aham.bIja: citta.druma: sa.zAkhA=phala.pallava: |

उन्मूलय स=मूलम् तम् आकाश.हृदयः भव ॥६।९४।१३॥

unmUlaya sa.mUlam tam AkAza.hRdaya: bhava ||6|94|13||

शिखि.ध्वज उवाच ।

zikhi.dhvaja* uvAca |

चेतसः किम् मुने मूलम् को ऽङ्कुरः को ऽस्य सम्भवः ।

cetasa: kim mune mUlam ka: aGkura: ka: asya sambhava: |

काः शाखाः के च वा स्कन्धाः कथम् उन्मूल्यते च सः ॥६।९४।१४॥

kA: zAkhA: ke ca vA skandhA: katham unmUlyate ca sa: ||6|94|14||

कुम्भ उवाच ।

kumbha* uvAca |

अहम्.अर्थ.उदयः यः अयम् स चित्तावेदन.आत्मकः ।

aham.artha*udaya: ya: ayam sa* cittAvedana*Atmaka: |

एतत् चित्त.द्रुमस्य अस्य विद्धि बीजम् महामते ॥६।९४।१५॥

etat citta.drumasya asya viddhi bIjam mahAmate ||6|94|15||

परमात्म.पदम् क्षेत्रम् क्षेत्रम् माया.मयस्य तत् ।

paramAtma.padam kSetram kSetram mAyA.mayasya tat |

एतस्मात् प्रथम.उद्भिन्नाद् अङ्कुरः अनुभव.आकृतिः ॥६।९४।१६॥

etasmAt prathama*udbhinnAt aGkura: anubhava*AkRti: ||6|94|16||

निश्चय.आत्मा निराकारः बुद्धिः इति एव सा उच्यते ।

nizcaya*AtmA nirAkAra: buddhi: iti eva sA ucyate |

अस्य बुद्धि.अभिधान् अस्य या अङ्कुरस्य प्रपीनता ॥६।९४।१७॥

asya buddhi.abhidhAn asya yA aGkurasya prapInatA ||6|94|17||

संकल्प.रूपिणी तस्याः चित्त.नाम.मनःअभिधा ।

saMkalpa.rUpiNI tasyA: citta.nAma.mana:abhidhA |

जीवः मिथ्या.उपलम्भ.आत्मा शून्य.आत्मा हि उपल.उपमः ॥६।९४।१८॥

jIva: mithyA*upalambha.AtmA zUnya.AtmA hi upala*upama: ||6|94|18||

स्तम्भः कायः अयम् एतस्य स्नायु.अस्थि.रस=रञ्जितः ।

stambha: kAya: ayam etasya snAyu*ASthi.rasa.raJjita: |

देशान्तरे अङ्कुर.उद्देशे काल.स्पन्दः अस्य वासना ॥६।९४।१९॥

dezAntare aGkura*uddeze kAla.spanda: asya vAsanA ||6|94|19||

शाखायाः चित्त.वृक्षस्य दीर्घा* दू.रगताः तताः ।

zAkhAyA: citta.vRkSasya dIrghA* dU.ragatA: tatA: |

इन्द्रियाणि अल्प.भोगाः च भाव.अभाव.आत्म.योनयः ॥६।९४।२०॥

indriyANi alpa.bhogA: ca bhAva.abhAva*Atma.yonaya: ||6|94|20||

विटप.ओघाः महान्तः अस्य शुभ.अशुभ=फल.आकुलाः ।

viTapa*oghA: mahAnta: asya zubha*azubha=phala*AkulA: |

ईदृशस्य अस्य चित्तस्य दुर्.वृक्षस्य प्रतिक्षणम् ॥६।९४।२१॥

IdRzasya asya cittasya dur.vRkSasya pratikSaNam ||6|94|21||

शाखा.विलवनम् कुर्वन् मूल.काषे भरम् कुरु ॥

zAkhA.vilavanam kurvan mUla.kASe bharam kuru ||

शिखि.ध्वज उवाच ।

zikhi.dhvaja* uvAca |

चित्त.द्रुमस्य शाख.आदेः कुर्वाणः अहम् विकर्तनम् ॥६।९४।२२॥

citta.drumasya zAkha.Ade: kurvANa: aham vikartanam ||6|94|22||

कथम् करोमि मूलस्य निःशेष.कषणम् मुने ।

katham karomi mUlasya ni:zeSa.kaSaNam mune |

कुम्भ उवाच ।

kumbha* uvAca |

वासना विविधा: शाखा: फल.स्पन्द.आदिना अन्विता: ॥६।९४।२३॥

vAsanA* vividhA: zAkhA: phala.spanda.AdinA anvitA: ||6|94|23||

अभाविता भवन्ति अन्तर्.लूनाः संवित्.बलेन ते ।

abhAvitA* bhavanti antar.lUnA: saMvit.balena te |

अ.संसक्तमना मौनी शान्त.वाद.विचारणः ॥६।९४।२४॥

a.saMsaktamanA maunI zAnta.vAda.vicAraNa: ||6|94|24||

सम्प्राप्त.कारी यः सः अन्तर्.लूनः चित्त.लतः भवेत् ।

samprApta.kArI ya: sa: antar.lUna: citta.lata: bhavet |

चित्त.द्रुम.लता=जालम् पौरुषेण विकर्तयन् ॥६।९४।२५॥

citta.druma.latA=jAlam pauruSeNa vikartayan ||6|94|25||

यः तिष्ठति स मूलस्य योग्यः निकषने भवेत् ।

ya: tiSThati sa* mUlasya yogya: nikaSane bhavet |

गौणम् शाखाविल.वनम् मुख्यम् मूल.विकर्तनम् ॥६।९४।२६॥

gauNam zAkhAvila.vanam mukhyam mUla.vikartanam ||6|94|26||

चित्त.वृक्षस्य तेन त्वम् मूल.काष.परः भव ।

citta.vRkSasya tena tvam mUla.kASa.para: bhava |

मुख्यत्वेन, महाबुद्धे, मूल.दाह.मलम् कुरु ॥६।९४।२७॥

mukhyatvena, mahAbuddhe, mUla.dAha.malam kuru ||6|94|27||

शिखि.ध्वज उवाच ।

zikhi.dhvaja* uvAca |

अहम्.भाव.आत्मनः चित्त.द्रुम.बीजस्य हे मुने ।

aham.bhAva*Atmana: citta.druma.bIjasya he mune |

को ऽनलः दहन.आख्ये अस्मिन् कर्मणि अर्थ.करः भवेत् ॥६।९४।२८॥

ka: anala: dahana*Akhye asmin karmaNi artha.kara: bhavet ||6|94|28||

कुम्भ उवाच ।

kumbha* uvAca |

राजन् स्व.आत्म.विचारः अयम् को ऽहम् स्याम् इति रूप.धृक् ।

rAjan sva.Atma.vicAra: ayam ka: aham syAm iti rUpa.dhRk |

चित्त.दुर्.द्रुम.बीजस्य दहने दहनः स्मृतः ॥६।९४।२९॥

citta.dur.druma.bIjasya dahane dahana: smRta: ||6|94|29||

शिखि.ध्वज उवाच ।

zikhi.dhvaja* uvAca |

मुने मया स्वया बुद्ध्या बहुशः प्रविचारितम् ।

mune mayA svayA buddhyA bahuza: pra.vicAritam |

यावत् न अहम् जगत् न ऊर्वी.वन.मण्डल.मण्डितम् ॥६।९४।३०॥

yAvat na aham jagat na UrvI.vana.maNDala.maNDitam ||6|94|30||

न अद्रेः तटम् न विपिनम् न पर्ण.स्पन्दन.आदि च ।

na adre: taTam na vipinam na parNa.spandana.Adi ca |

जडत्वान् न च देह.आदि न मांस.अस्थि.असृक्.आदि च ॥६।९४।३१॥

jaDatvAn na ca deha.Adi na mAMsa*ASthi*ASRk.Adi ca ||6|94|31||

कर्म.इन्द्रियाणि अपि न च न च बुद्धि.इन्द्रियाणि च ।

karma*indriyANi api na ca na ca buddhi*indriyANi ca |

न मनः न अपि च मतिः न अहम्कारः च जाड्यतः ॥६।९४।३२॥

na mana: na api ca mati: na ahamkAra: ca jADyata: ||6|94|32||

कटकत्वम् यथा हेम्नि तथा अहम्त्वम् चित्.आत्मनि ।

kaTakatvam yathA hemni tathA ahamtvam cit.Atmani |

जडम् तु असत्.रूपतया तेन तत् न अस्ति हे मुने ॥६।९४।३३॥

jaDam tu asat.rUpatayA tena tat na asti he mune ||6|94|33||

संनिवेश.निवास.आत्मा सर्व.अर्थ.आदिः परे पदे ।

saMniveza.nivAsa*AtmA sarva*artha.Adi: pare pade |

विद्यते न अन्यद् अन्यत्वान् नभसि इव महा.द्रुमः ॥६।९४।३४॥

vidyate na anyat anyatvAn nabhasi iva mahA.druma: ||6|94|34||

जानन् अपि इति भगवन् अहम्त्वम् अलम् आर्जनम् ।

jAnan api iti bhagavan ahamtvam alam Arjanam |

अन्तर् यत् ज्ञम् न जानामि तेन तप्ये चिरम् मुने ॥६।९४।३५॥

antar yat jJam na jAnAmi tena tapye ciram mune ||6|94|35||

कुम्भ उवाच ।

kumbha* uvAca |

एतावत् मात्रकम् वृन्दम् यदि न त्वम् महीपते ।

etAvat mAtrakam vRndam yadi na tvam mahIpate |

जडत्वात् तत् महाबुद्धे यः असि तत् वद मे अनघ ॥६।९४।३६॥

jaDatvAt tat mahAbuddhe ya: asi tat vada me anagha ||6|94|36||

शिखि.ध्वज उवाच ।

zikhi.dhvaja* uvAca |

चित्.मात्रम् अहम् अच्छ.आत्म.वेदनम् विदुषाम् वर ।

cit.mAtram aham accha*Atma.vedanam viduSAm vara |

यत्र भावाः स्वदन्ते ते निर्णीयन्ते च येन वा ॥६।९४।३७॥

yatra bhAvA: svadante te nirNIyante ca yena vA ||6|94|37||

एवम्.रूपस्य मे लग्नम् नूनम् मलम् अकारणम् ।

evam.rUpasya me lagnam nUnam malam akAraNam |

स=कारणम् वा अहम् इति यत् पदम् च न वेद्मि अहम् ॥६।९४।३८॥

sa.kAraNam vA aham iti yat padam ca na vedmi aham ||6|94|38||

असत् एतद् अनात्मीयम् प्रमार्ष्टुम् मलम् आत्मनः ।

asat etat anAtmIyam pramArSTum malam Atmana: |

मुने यदा न शक्नोमि तेन तप्ये सु.दारुणम् ॥६।९४।३९॥

mune yadA na zaknomi tena tapye su.dAruNam ||6|94|39||

कुम्भ उवाच ।

kumbha* uvAca |

ब्रूहि किम् तत् महाबाहो लग्नम् तव मलम् महत् ।

brUhi kim tat mahAbAho lagnam tava malam mahat |

स्थितः असि येन संसारी सता वा अपि अथवा असता ॥६।९४।४०॥

sthita: asi yena saMsArI satA vA api athavA asatA ||6|94|40||

शिखि.ध्वज उवाच ।

zikhi.dhvaja* uvAca |

चित्त.द्रुमस्य यत् बीजम् अहम्.भावः च मे मलम् ।

citta.drumasya yat bIjam aham.bhAva: ca me malam |

तत् च त्यक्तुम् न जानामि त्यक्तम् त्यक्तम् उपैति माम् ॥६।९४।४१॥

tat ca tyaktum na jAnAmi tyaktam tyaktam upaiti mAm ||6|94|41||

कुम्भ उवाच ।

kumbha* uvAca |

कारणाज् जायते कार्यम् यत् तत् सर्वत्र सम्भवेत् ।

kAraNAt jAyate kAryam yat tat sarvatra sambhavet |

अन्यत् तु असत्.द्वि.चन्द्र.आभम् दृष्तम् एतत् न विद्यते ॥६।९४।४२॥

anyat tu asat.dvi.candra*Abham dRStam etat na vidyate ||6|94|42||

कारणाज् जायते कार्यम् अहम्.भावात् भव.अङ्कुरः ।

kAraNAt jAyate kAryam aham.bhAvAt bhava.aGkura: |

इति कारणम् अन्विष्य कथयस्व मम अधुना ॥६।९४।४३॥

iti kAraNam anviSya kathayasva mama adhunA ||6|94|43||

शिखि.ध्वज उवाच ।

zikhi.dhvaja* uvAca |

मुने अहम् इति दोषस्य वेदनम् वेद्मि कारणम् ।

mune aham iti doSasya vedanam vedmi kAraNam |

तत् यथा उपशमम् याति तत् मे वद मुनीश्वर ॥६।९४।४४॥

tat yathA upazamam yAti tat me vada munIzvara ||6|94|44||

चितः चेत्य.उन्मुखत्वेन दुःखाय अयम् अहम् स्थितः ।

cita: cetya*unmukhatvena du:khAya ayam aham sthita: |

चेत्य.उपशमनम् ब्रूहि मुने तत् उपशान्तये ॥६।९४।४५॥

cetya*upazamanam brUhi mune tat upazAntaye ||6|94|45||

कुम्भ उवाच ।

kumbha uvAca |

कारणम् कारण.ज्ञः असि वेदनस्य दशा आशु मे ।

kAraNam kAraNa.jJa: asi vedanasya dazA Azu me |

ततः त्वाम् बोधयिष्यामि कारण.अकारण.क्रमम् ॥६।९४।४६॥

tata: tvAm bodhayiSyAmi kAraNa*akAraNa.kramam ||6|94|46||

वेद्य.वेदन.रूपस्य चेत्य.संचेतनस्य मे ।

vedya.vedana.rUpasya cetya.saMcetanasya me |

अ=कारणम् कारणताम् यत् यातम् तव तत् वद ॥६।९४।४७॥

a.kAraNam kAraNatAm yat yAtam tava tat vada ||6|94|47||

शिखिध्वज उवाच ।

zikhidhvaja uvAca |

चेत्य.चेतन.रूपस्य वेद्य.संवेदन.आकृतेः ।

cetya.cetana.rUpasya vedya.saMvedana*AkRte: |

इयम् पदार्थ.सत्ता इह देह.आदिः कारणम् मुने ॥६।९४।४८॥

iyam padArtha.sattA iha deha.Adi: kAraNam mune ||6|94|48||

शरीर.आदितया उदेति वेदनम् वस्तु.सत्तया ।

zarIra.AditayA udeti vedanam vastu.sattayA |

असत्य.आभासया स्पन्दः यथा पवन.लेखया ॥६।९४।४९॥

asatya*AbhAsayA spanda: yathA pavana.lekhayA ||6|94|49||

असत्ताम् वस्तु.सत्तया न अवगच्छामि अहम् यथा ।

asattAm vastu.sattayA na avagacchAmi aham yathA |

अहम्त्व.वेदनम् चित्त.बीजम् सम्.उपशाम्यति ॥६।९४।५०॥

ahamtva.vedanam citta.bIjam sam.upazAmyati ||6|94|50||

कुम्भ उवाच ।

kumbha* uvAca |

विद्यते यदि देह.आदि.वस्तु.सत्ता तद् अस्ति ते ।

vidyate yadi deha.Adi.vastu.sattA tat asti te |

अभावात् देह.सत्ता.आदेः किम् निष्ठम् तव वेदनम् ॥६।९४।५१॥

abhAvAt deha.sattA.Ade: kim niSTham tava vedanam ||6|94|51||

शिखि.ध्वज उवाच ।

zikhi.dhvaja* uvAca |

यस्य उपलभ्यते किम्.चित् स्वरूपम् कलन.आत्मकम् ।

yasya upalabhyate kim.cit svarUpam kalana*Atmakam |

असत् रूपम् कथम् तत् स्यात् प्रकाशः स्यात् कथम् तमः ॥६।९४।५२॥

asat rUpam katham tat syAt prakAza: syAt katham tama: ||6|94|52||

हस्त.पाद.आदि=संयुक्तः क्रिया.फल.विलासवान् ।

hasta.pAda.Adi=saMyukta: kriyA.phala.vilAsavAn |

सदा अनुभूयमानः अयम् देहः न अस्ति कथम् मुने ॥६।९४।५३॥

sadA anubhUyamAna: ayam deha: na asti katham mune ||6|94|53||

कुम्भ उवाच ।

kumbha* uvAca |

कारणम् यस्य कार्यस्य भूमिपाल न विद्यते ।

kAraNam yasya kAryasya bhUmipAla* na vidyate |

विद्यते न इह तत् कार्यम् तत् संवित्तिः तु विभ्रमः ॥६।९४।५४॥

vidyate na iha tat kAryam tat saMvitti: tu vibhrama: ||6|94|54||

कारणेन विना कार्यम् शरीरे न कदाचन ।

kAraNena vinA kAryam zarIre na kadAcana |

विद्यते यस्य नो* बीजम् तत् द्रव्यम् क्व इव जायते ॥६।९४।५५॥

vidyate yasya no* bIjam tat dravyam kva iva jAyate ||6|94|55||

अ=कारणम् तु यत् कार्यम् सत् इव अग्रे अनुभूयते ।

a.kAraNam tu yat kAryam sat iva agre anubhUyate |

तत् द्रष्तुः विभ्रमात् विद्धि मृग.तृष्ण.जल.उपमम् ॥६।९४।५६॥

tat draStu: vibhramAt viddhi mRga.tRSNa.jala*upamam ||6|94|56||

अविद्यमानम् एव त्वम् विद्धि मिथ्याभ्रम.उदितम् ।

न अति.यत्नवतः अपि एतत् मृगतृष्ण.अम्बु लभ्यते ॥६।९४।५७॥

avidyamAnam eva tvam viddhi mithyAbhrama*uditam |

na ati.yatnavata: api etat mRgatRSNa*ambu labhyate ||6|94|57||

शिखि.ध्वज उवाच ।

zikhi.dhvaja* uvAca |

असतः द्वि.इन्दु.बिम्ब.आदेः न युक्तम् कारण*ईक्षणम् ।

asata: dvi.indu.bimba.Ade: na yuktam kAraNa*IkSaNam |

वन्ध्या.तनय.सर्व.अङ्ग.मण्डनम् कस्य राजते ॥६।९४।५८॥

vandhyA.tanaya.sarva*aGga.maNDanam kasya rAjate ||6|94|58||

कुम्भ उवाच ।

kumbha* uvAca |

कारणेन विना कार्यम् शरीर.आदि.अस्थि.पञ्जरम् ।

kAraNena vinA kAryam zarIra.Adi.asthi.paJjaram |

अविद्यमानम् एव इदम् विद्धि अ=सम्भवतः नृप ॥६।९४।५९॥

avidyamAnam eva idam viddhi a.sambhavata: nRpa ||6|94|59||

शिखि.ध्वज उवाच ।

zikhi.dhvaja* uvAca |

हस्त.पाद.आदि=युक्तस्य शरीरस्य मुनीश्वर ।

hasta.pAda.Adi=yuktasya zarIrasya munIzvara |

नित्यम् आलक्ष्यमाणस्य पिता कस्मात् न कारणम् ॥६।९४।६०॥

nityam AlakSyamANasya pitA kasmAt na kAraNam ||6|94|60||

कुम्भ उवाच ।

kumbha* uvAca |

कारण.अभावतः राजन् पिता नाम न विद्यते ।

kAraNa*abhAvata: rAjan pitA nAma na vidyate |

असतः यत् तु संजातम् असत् एव तत् उच्यते ॥६।९४।६१॥

asata: yat tu saMjAtam asat eva tat ucyate ||6|94|61||

पर.अर्थानाम् च कार्याणाम् कारणम् बीजम् उच्यते ।

para*arthAnAm ca kAryANAm kAraNam bIjam ucyate |

सम्भवति अङ्ग जगति न बीजेन विना अङ्कुरः ॥६।९४।६२॥

sambhavati aGga jagati na bIjena vinA aGkura: ||6|94|62||

तस्मात् न कारणम् यस्य कार्यस्य इह उपपद्यते ।

tasmAt na kAraNam yasya kAryasya iha upapadyate |

बीज.अभावे हि तत् न अस्ति तत् संवित्तिः तु विभ्रमः ॥६।९४।६३॥

bIja*abhAve hi tat na asti tat saMvitti: tu vibhrama: ||6|94|63||

अवश्यम् खलु यत् न अस्ति निर्बीजम् तत् मति.भ्रमः ।

avazyam khalu yat na asti nirbIjam tat mati.bhrama: |

द्वि.इन्दुत्व.मरु.भूमि.अम्बु.वन्ध्या.पुत्र.दशासमम् ॥६।९४।६४॥

dvi.indutva.maru.bhUmi.ambu.vandhyA.putra.dazAsamam ||6|94|64||

शिखि.ध्वज उवाच ।

zikhi.dhvaja* uvAca |

पितामहानाम् पुत्राणाम् पितॄणाम् च जगत्.त्रये ।

pitAmahAnAm putrANAm pitRRNAm ca jagat.traye |

आद्यः पितामहः कस्मात् पूर्व.उत्पत्तौ न कारणम् ॥६।९४।६५॥

Adya: pitAmaha: kasmAt pUrva*utpattau na kAraNam ||6|94|65||

कुम्भ उवाच ।

kumbha* uvAca |

आद्यः पितामहो यः स्यात् सः अपि न अस्ति एव भू.पते ।

Adya: pitAmaho ya: syAt sa: api na asti eva bhU.pate |

कारण.अभावतः नित्यम् यदा भावः न कस्यचित् ॥६।९४।६६॥

kAraNa*abhAvata: nityam yadA bhAva: na kasyacit ||6|94|66||

कारणस्य स्व.बीजस्य नित्य.अभावात् पितामहः ।

kAraNasya sva.bIjasya nitya*abhAvAt pitAmaha: |

अन्यः स दृश्यमानः अपि भ्रमाद् अन्यः न विद्यते ॥६।९४।६७॥

anya: sa* dRzyamAna: api bhramAt anya: na vidyate ||6|94|67||

मृगतृष्ण.अम्बुवत्.भ्रान्ति.रूप* एव अवभासते ।

mRgatRSNa*ambuvat.bhrAnti.rUpa* eva avabhAsate |

पितामहा.अर्थ.कारित्वम् अपि तस्य भ्रम.आत्मकम् ॥६।९४।६८॥

pitAmahA.artha.kAritvam api tasya bhrama*Atmakam ||6|94|68||

पितामहा.उदरे तस्य मिथ्या.प्रत्ययतः स्थितिः ।

pitAmahA.udare tasya mithyA.pratyayata: sthiti: |

घना तव निवृत्ता एव मार्ययिष्यामि अथ उत्तरम् ॥६।९४।६९॥

ghanA tava nivRttA eva mAryayiSyAmi atha uttaram ||6|94|69||

तस्मात् चित्.आत्मकतया आत्मनि चित्ततः अयम्

tasmAt cit.AtmakatayA Atmani cittata: ayam

नित्यम् स्वयम् कचति भूमिप देव.देवः ।

nityam svayam kacati bhUmipa deva.deva: |

तेन एव पद्मज इति स्वयम् आत्मना आत्मा

tena eva padmaja* iti svayam AtmanA AtmA

प्रोक्तः स्वरूप इति शान्तम् इदम् समस्तम् ॥६।९४।७०॥

prokta: svarUpa* iti zAntam idam samastam ||6|94|70||

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: cittam ahaMkAra:

माया.इति.आदि.अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

next Canto:

FM6095 FIRE.CREST'S REPOSE 2.DC05 .z25

https://www.dropbox.com/s/3yk40tgruwb6qhg/fm6095%202.dc05%20FIRE.CREST%27S%20REPOSE%20.z25.docx?dl=0

FM.6.50.FM.6.99

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

+++

santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

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

The complete YVFiles of this masterpiece can be found at

http://goo.gl/k3hRBX

On Sat, Dec 5, 2020 at 7:24 AM Jiva Das <das.jiva@gmail.com> wrote:

FM6094 FIRE-CREST AWAKENS 2.DC03-04 .z70

https://www.dropbox.com/s/fzh2j8z6pcsumia/fm6094%202.dc03-04%20FIRE-CREST%20AWAKENS%20.z70.docx?dl=0

FM.6.50-FM.6.99

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

FM.6.94 FIRE-CREST AWAKENS 2.DC03-04

सर्ग ६.९४

sarga 6.94

वसिष्ठ उवाच ।

vasiSTha uvAca |

एवम् वदति वै कुम्भे चित्त.त्यागम् मुहुर्.मुहुः ।

evam vadati vai kumbhe citta-tyAgam muhur.muhu: |

अन्तर्.विचारयन् सौम्यः_राजा वचनम् अब्रवीत् ॥६।९४।१॥

antar.vicArayan saumya: rAjA vacanam abravIt ||6|94|01||

शिखि.ध्वज उवाच ।

zikhi.dhvaja* uvAca |

हृदय.आकाश.विहगः हृदय-द्रुम.मर्कटः ।

hRdaya~AkAza-vihaga: hRdaya-druma-markaTa: |

भूयःभूयः निरस्तम् हि सम्.अभ्येति_एव मे मनः ॥६।९४।२॥

bhUya:bhUya: nirastam hi sam.abhyeti_eva me mana: ||6|94|2||

jAnAmi ca_etat_AdAtum matsyam jAla* iva_Akulam |

जानामि च_एतत् आदातुम् मत्स्यम् जाल इव_आकुलम् ।

त्यागम् अस्य न जानामि चित्तम् द्रव्य इव_उत्तम ॥६।९४।०३॥

tyAgam asya na jAnAmi cittam dravya* iva_uttama ||6|94|03||

चित्तस्य_आदौ स्वरूपम् मे यथावत् भगवन् वद ।

cittasya_Adau svarUpam me yathAvat bhagavan vada |

ततः_चित्त.परित्यागम् यथावत् वद मे प्रभो ॥६।९४।०४॥

tata: citta-parityAgam yathAvat vada me prabho ||6|94|04||

कुम्भ उवाच ।

kumbha* uvAca |

वासना_एव महाराज स्वरूपम् विद्धि चेतसः ।

vAsanA_eva mahArAja svarUpam viddhi cetasa: |

चित्त.शब्दः_तु पर्यायः_वासनाया* उदाहृतः ॥६।९४।०५॥

citta-zabda: tu paryAya:_vAsanAyA* udAhRta: ||6|94|05||

त्यागः_तस्य_अति-सु.करः सु.साध्यः स्पन्दनाद् अपि ।

tyAga: tasya_ati-su.kara: su.sAdhya: spandanAt api |

राज्याद् अपि_अधिक.आनन्दः कुसुमाद् अपि सुन्दरः ॥६।९४।०६॥

rAjyAt api_adhika~Ananda: kusumAt api sundara: ||6|94|06||

मूर्खस्य तु मनस्.त्यागः नूनम् दुःसाध्यताम् गतः ।

mUrkhasya tu manas-tyAga: nUnam du:sAdhyatAm gata: |

पामरस्य_इव सांराज्यम् तृणस्य_इव सुमेरुता ॥६।९४।०७॥

pAmarasya_iva sAMrAjyam tRNasya_iva sumerutA ||6|94|07||

शिखि.ध्वज उवाच ।

zikhi.dhvaja* uvAca |

स्वरूपम् वेद्मि चित्तस्य वासना.मयम् आकुलम् ।

svarUpam vedmi cittasya vAsanA-mayam Akulam |

त्यागः स मन्ये दुःसाध्यः_वज्र.निर्गिलताद् अपि ॥६।९४।०८॥

tyAga: sa* manye du:sAdhya: vajra-nirgilatAt api ||6|94|08||

संसृति.आमोद.पुष्पस्य दुःख=दाह.अनलस्य च ।

saMsRti~Amoda-puSpasya du:kha=dAha~analasya ca |

जगत्=अब्ज-मृणालस्य मोह-मारुत.खस्य च ॥६।९४।०९॥

jagat=abja-mRNAlasya moha-mAruta.khasya ca ||6|94|09||

शरीर.यन्त्र-वाहस्य हृत्.पद्म-भ्रमरस्य च ।

zarIra-yantra-vAhasya hRt.padma-bhramarasya ca |

अयत्नात् चेतसः त्यागः यथा भवति तत् वद ॥६।९४।१०॥

ayatnAt cetasa: tyAga: yathA bhavati tat vada ||6|94|10||

कुम्भ उवाच ।

kumbha* uvAca |

सर्व.नाशः_अस्य यः साधो चेतसः संसृति-क्षयः ।

sarva.nAza:_asya ya: sAdho cetasa: saMsRti-kSaya: |

स एव चित्त.संत्याग इति_उक्तम् दीर्घ-दर्शिभिः ॥६।९४।११॥

sa* eva citta-saMtyAga* iti_uktam dIrgha-darzibhi: ||6|94|11||

शिखि.ध्वज उवाच ।

zikhi.dhvaja* uvAca |

चित्त.त्यागाद् अहम् मन्ये चित्त.नाशः सु.सिद्धये ।

citta-tyAgAt aham manye citta-nAza: su.siddhaye |

अभावः शतशः_व्याधेः कथम् अस्य_अनुभूयते ॥६।९४।१२॥

abhAva: zataza:_vyAdhe: katham asya_anubhUyate ||6|94|12||

कुम्भ उवाच ।

kumbha* uvAca |

अहम्.बीजः चित्त.द्रुमः स.शाखा=फल.पल्लवः ।

aham-bIja: citta-druma: sa.zAkhA=phala-pallava: |

उन्मूलय स=मूलम् तम् आकाश-हृदयः भव ॥६।९४।१३॥

unmUlaya sa-mUlam tam AkAza-hRdaya: bhava ||6|94|13||

शिखि.ध्वज उवाच ।

zikhi.dhvaja* uvAca |

चेतसः किम् मुने मूलम् को ऽङ्कुरः को ऽस्य सम्भवः ।

cetasa: kim mune mUlam ka:_aGkura: ka:_asya sambhava: |

काः शाखाः के च वा स्कन्धाः कथम् उन्मूल्यते च सः ॥६।९४।१४॥

kA: zAkhA: ke ca vA skandhA: katham unmUlyate ca sa: ||6|94|14||

कुम्भ उवाच ।

kumbha* uvAca |

अहम्.अर्थ.उदयः यः_अयम् स चित्तावेदन.आत्मकः ।

aham.artha~udaya: ya:_ayam sa* cittAvedana~Atmaka: |

एतत् चित्त.द्रुमस्य_अस्य विद्धि बीजम् महामते ॥६।९४।१५॥

etat citta-drumasya_asya viddhi bIjam mahAmate ||6|94|15||

परमात्म.पदम् क्षेत्रम् क्षेत्रम् माया.मयस्य तत् ।

paramAtma-padam kSetram kSetram mAyA-mayasya tat |

एतस्मात् प्रथम.उद्भिन्नाद् अङ्कुरः_अनुभव.आकृतिः ॥६।९४।१६॥

etasmAt prathama~udbhinnAt aGkura:_anubhava~AkRti: ||6|94|16||

निश्चय.आत्मा निराकारः_बुद्धिः इति_एव सा_उच्यते ।

nizcaya~AtmA nirAkAra:_buddhi: iti_eva sA_ucyate |

अस्य बुद्धि.अभिधान् अस्य या_अङ्कुरस्य प्रपीनता ॥६।९४।१७॥

asya buddhi-abhidhAn asya yA_aGkurasya prapInatA ||6|94|17||

संकल्प.रूपिणी तस्याः चित्त.नाम.मनःअभिधा ।

saMkalpa-rUpiNI tasyA: citta-nAma-mana:abhidhA |

जीवः_मिथ्या.उपलम्भ.आत्मा शून्य.आत्मा हि_उपल.उपमः ॥६।९४।१८॥

jIva: mithyA~upalambha.AtmA zUnya.AtmA hi_upala~upama: ||6|94|18||

स्तम्भः कायः_अयम् एतस्य स्नायु.अस्थि-रस=रञ्जितः ।

stambha: kAya:_ayam etasya snAyu*ASthi-rasa-raJjita: |

देशान्तरे_अङ्कुर.उद्देशे काल.स्पन्दः_अस्य वासना ॥६।९४।१९॥

dezAntare_aGkura~uddeze kAla-spanda:_asya vAsanA ||6|94|19||

शाखायाः_चित्त.वृक्षस्य दीर्घा* दू.रगताः तताः ।

zAkhAyA:_citta-vRkSasya dIrghA* dU.ragatA: tatA: |

इन्द्रियाणि_अल्प-भोगाः च भाव.अभाव.आत्म-योनयः ॥६।९४।२०॥

indriyANi_alpa-bhogA: ca bhAva.abhAva~Atma-yonaya: ||6|94|20||

विटप.ओघाः महान्तः_अस्य शुभ.अशुभ=फल.आकुलाः ।

viTapa~oghA: mahAnta:_asya zubha~azubha=phala~AkulA: |

ईदृशस्य_अस्य चित्तस्य दुर्.वृक्षस्य प्रतिक्षणम् ॥६।९४।२१॥

IdRzasya_asya cittasya dur.vRkSasya pratikSaNam ||6|94|21||

शाखा.विलवनम् कुर्वन् मूल.काषे भरम् कुरु ॥

zAkhA-vilavanam kurvan mUla.kASe bharam kuru ||

शिखि.ध्वज उवाच ।

zikhi.dhvaja* uvAca |

चित्त.द्रुमस्य शाख.आदेः कुर्वाणः_अहम् विकर्तनम् ॥६।९४।२२॥

citta-drumasya zAkha.Ade: kurvANa:_aham vikartanam ||6|94|22||

कथम् करोमि मूलस्य निःशेष.कषणम् मुने ।

katham karomi mUlasya ni:zeSa-kaSaNam mune |

कुम्भ उवाच ।

kumbha* uvAca |

वासना विविधा: शाखा: फल.स्पन्द.आदिना_अन्विता: ॥६।९४।२३॥

vAsanA* vividhA: zAkhA: phala-spanda.AdinA_anvitA: ||6|94|23||

अभाविता भवन्ति_अन्तर्-लूनाः संवित्-बलेन ते ।

abhAvitA* bhavanti_antar-lUnA: saMvit-balena te |

अ.संसक्तमना मौनी शान्त-वाद.विचारणः ॥६।९४।२४॥

a-saMsaktamanA maunI zAnta-vAda-vicAraNa: ||6|94|24||

सम्प्राप्त.कारी यः सः_अन्तर्-लूनः_चित्त.लतः भवेत् ।

samprApta-kArI ya: sa:_antar-lUna: citta-lata: bhavet |

चित्त.द्रुम.लता=जालम् पौरुषेण विकर्तयन् ॥६।९४।२५॥

citta-druma-latA=jAlam pauruSeNa vikartayan ||6|94|25||

यः_तिष्ठति स मूलस्य योग्यः निकषने भवेत् ।

ya: tiSThati sa* mUlasya yogya: nikaSane bhavet |

गौणम् शाखाविल.वनम् मुख्यम् मूल.विकर्तनम् ॥६।९४।२६॥

gauNam zAkhAvila-vanam mukhyam mUla-vikartanam ||6|94|26||

चित्त.वृक्षस्य तेन त्वम् मूल.काष.परः_भव ।

citta-vRkSasya tena tvam mUla.kASa-para: bhava |

मुख्यत्वेन, महाबुद्धे, मूल.दाह.मलम् कुरु ॥६।९४।२७॥

mukhyatvena, mahAbuddhe, mUla-dAha-malam kuru ||6|94|27||

शिखि.ध्वज उवाच ।

zikhi.dhvaja* uvAca |

अहम्.भाव.आत्मनः_चित्त.द्रुम.बीजस्य हे मुने ।

aham.bhAva~Atmana: citta-druma-bIjasya he mune |

को ऽनलः_दहन.आख्ये_अस्मिन् कर्मणि_अर्थ.करः_भवेत् ॥६।९४।२८॥

ka:_anala:_dahana~Akhye_asmin karmaNi_artha.kara:_bhavet ||6|94|28||

कुम्भ उवाच ।

kumbha* uvAca |

राजन् स्व.आत्म.विचारः_अयम् को ऽहम् स्याम् इति रूप.धृक् ।

rAjan sva.Atma-vicAra:_ayam ka:_aham syAm iti rUpa-dhRk |

चित्त.दुर्.द्रुम.बीजस्य दहने दहनः स्मृतः ॥६।९४।२९॥

citta-dur.druma-bIjasya dahane dahana: smRta: ||6|94|29||

शिखि.ध्वज उवाच ।

zikhi.dhvaja* uvAca |

मुने मया स्वया बुद्ध्या बहुशः प्रविचारितम् ।

mune mayA svayA buddhyA bahuza: pra.vicAritam |

यावत् न_अहम् जगत् न_ऊर्वी.वन.मण्डल.मण्डितम् ॥६।९४।३०॥

yAvat na_aham jagat na_UrvI-vana-maNDala-maNDitam ||6|94|30||

न_अद्रेः_तटम् न विपिनम् न पर्ण-स्पन्दन.आदि च ।

na_adre: taTam na vipinam na parNa-spandana.Adi ca |

जडत्वान् न च देह.आदि न मांस.अस्थि.असृक्.आदि च ॥६।९४।३१॥

jaDatvAn na ca deha.Adi na mAMsa*ASthi*ASRk.Adi ca ||6|94|31||

कर्म.इन्द्रियाणि_अपि न च न च बुद्धि.इन्द्रियाणि च ।

karma~indriyANi_api na ca na ca buddhi~indriyANi ca |

न मनः न_अपि च मतिः न_अहम्कारः च जाड्यतः ॥६।९४।३२॥

na mana: na_api ca mati: na_ahamkAra: ca jADyata: ||6|94|32||

कटकत्वम् यथा हेम्नि तथा_अहम्त्वम् चित्.आत्मनि ।

kaTakatvam yathA hemni tathA_ahamtvam cit.Atmani |

जडम् तु_असत्.रूपतया तेन तत् न_अस्ति हे मुने ॥६।९४।३३॥

jaDam tu_asat.rUpatayA tena tat na_asti he mune ||6|94|33||

संनिवेश.निवास.आत्मा सर्व.अर्थ.आदिः परे पदे ।

saMniveza-nivAsa~AtmA sarva~artha.Adi: pare pade |

विद्यते न_अन्यद् अन्यत्वान् नभसि_इव महा.द्रुमः ॥६।९४।३४॥

vidyate na_anyat anyatvAn nabhasi_iva mahA.druma: ||6|94|34||

जानन्_अपि_इति भगवन् अहम्त्वम् अलम् आर्जनम् ।

jAnan_api_iti bhagavan ahamtvam alam Arjanam |

अन्तर् यत् ज्ञम् न जानामि तेन तप्ये चिरम् मुने ॥६।९४।३५॥

antar yat jJam na jAnAmi tena tapye ciram mune ||6|94|35||

कुम्भ उवाच ।

kumbha* uvAca |

एतावत् मात्रकम् वृन्दम् यदि न त्वम् महीपते ।

etAvat mAtrakam vRndam yadi na tvam mahIpate |

जडत्वात् तत् महाबुद्धे यः_असि तत् वद मे_अनघ ॥६।९४।३६॥

jaDatvAt tat mahAbuddhe ya:_asi tat vada me_anagha ||6|94|36||

शिखि.ध्वज उवाच ।

zikhi.dhvaja* uvAca |

चित्.मात्रम् अहम् अच्छ.आत्म.वेदनम् विदुषाम् वर ।

cit.mAtram aham accha~Atma-vedanam viduSAm vara |

यत्र भावाः स्वदन्ते ते निर्णीयन्ते च येन वा ॥६।९४।३७॥

yatra bhAvA: svadante te nirNIyante ca yena vA ||6|94|37||

एवम्.रूपस्य मे लग्नम् नूनम् मलम् अकारणम् ।

evam.rUpasya me lagnam nUnam malam akAraNam |

स=कारणम् वा_अहम् इति यत् पदम् च न वेद्मि_अहम् ॥६।९४।३८॥

sa-kAraNam vA_aham iti yat padam ca na vedmi_aham ||6|94|38||

असत् एतद् अनात्मीयम् प्रमार्ष्टुम् मलम् आत्मनः ।

asat etat anAtmIyam pramArSTum malam Atmana: |

मुने यदा न शक्नोमि तेन तप्ये सु.दारुणम् ॥६।९४।३९॥

mune yadA na zaknomi tena tapye su.dAruNam ||6|94|39||

कुम्भ उवाच ।

kumbha* uvAca |

ब्रूहि किम् तत् महाबाहो लग्नम् तव मलम् महत् ।

brUhi kim tat mahAbAho lagnam tava malam mahat |

स्थितः_असि येन संसारी सता वा_अपि_अथवा_असता ॥६।९४।४०॥

sthita:_asi yena saMsArI satA vA_api_athavA_asatA ||6|94|40||

शिखि.ध्वज उवाच ।

zikhi.dhvaja* uvAca |

चित्त.द्रुमस्य यत् बीजम् अहम्.भावः च मे मलम् ।

citta-drumasya yat bIjam aham.bhAva: ca me malam |

तत् च त्यक्तुम् न जानामि त्यक्तम् त्यक्तम् उपैति माम् ॥६।९४।४१॥

tat ca tyaktum na jAnAmi tyaktam tyaktam upaiti mAm ||6|94|41||

कुम्भ उवाच ।

kumbha* uvAca |

कारणाज् जायते कार्यम् यत् तत् सर्वत्र सम्भवेत् ।

kAraNAt jAyate kAryam yat tat sarvatra sambhavet |

अन्यत् तु_असत्-द्वि.चन्द्र.आभम् दृष्तम् एतत् न विद्यते ॥६।९४।४२॥

anyat tu_asat-dvi.candra~Abham dRStam etat na vidyate ||6|94|42||

कारणाज् जायते कार्यम् अहम्.भावात् भव.अङ्कुरः ।

kAraNAt jAyate kAryam aham.bhAvAt bhava.aGkura: |

इति कारणम् अन्विष्य कथयस्व मम_अधुना ॥६।९४।४३॥

iti kAraNam anviSya kathayasva mama_adhunA ||6|94|43||

शिखि.ध्वज उवाच ।

zikhi.dhvaja* uvAca |

मुने_अहम् इति दोषस्य वेदनम् वेद्मि कारणम् ।

mune_aham iti doSasya vedanam vedmi kAraNam |

तत् यथा_उपशमम् याति तत् मे वद मुनीश्वर ॥६।९४।४४॥

tat yathA_upazamam yAti tat me vada munIzvara ||6|94|44||

चितः_चेत्य.उन्मुखत्वेन दुःखाय_अयम् अहम् स्थितः ।

cita:_cetya~unmukhatvena du:khAya_ayam aham sthita: |

चेत्य.उपशमनम् ब्रूहि मुने तत् उपशान्तये ॥६।९४।४५॥

cetya~upazamanam brUhi mune tat upazAntaye ||6|94|45||

कुम्भ उवाच ।

kumbha uvAca |

कारणम् कारण.ज्ञः_असि वेदनस्य दशा_आशु मे ।

kAraNam kAraNa.jJa:_asi vedanasya dazA_Azu me |

ततः_त्वाम् बोधयिष्यामि कारण.अकारण-क्रमम् ॥६।९४।४६॥

tata: tvAm bodhayiSyAmi kAraNa~akAraNa-kramam ||6|94|46||

वेद्य.वेदन.रूपस्य चेत्य.संचेतनस्य मे ।

vedya-vedana-rUpasya cetya-saMcetanasya me |

अ=कारणम् कारणताम् यत् यातम् तव तत् वद ॥६।९४।४७॥

a.kAraNam kAraNatAm yat yAtam tava tat vada ||6|94|47||

शिखिध्वज उवाच ।

zikhidhvaja uvAca |

चेत्य.चेतन.रूपस्य वेद्य.संवेदन.आकृतेः ।

cetya-cetana-rUpasya vedya-saMvedana~AkRte: |

इयम् पदार्थ.सत्ता_इह देह.आदिः कारणम् मुने ॥६।९४।४८॥

iyam padArtha-sattA_iha deha.Adi: kAraNam mune ||6|94|48||

शरीर.आदितया_उदेति वेदनम् वस्तु.सत्तया ।

zarIra.AditayA_udeti vedanam vastu-sattayA |

असत्य.आभासया स्पन्दः_यथा पवन.लेखया ॥६।९४।४९॥

asatya~AbhAsayA spanda:_yathA pavana-lekhayA ||6|94|49||

असत्ताम् वस्तु.सत्तया न_अवगच्छामि_अहम् यथा ।

asattAm vastu-sattayA na_avagacchAmi_aham yathA |

अहम्त्व.वेदनम् चित्त.बीजम् सम्.उपशाम्यति ॥६।९४।५०॥

ahamtva-vedanam citta-bIjam sam.upazAmyati ||6|94|50||

कुम्भ उवाच ।

kumbha* uvAca |

विद्यते यदि देह.आदि.वस्तु.सत्ता तद् अस्ति ते ।

vidyate yadi deha.Adi-vastu-sattA tat asti te |

अभावात् देह.सत्ता.आदेः किम् निष्ठम् तव वेदनम् ॥६।९४।५१॥

abhAvAt deha-sattA.Ade: kim niSTham tava vedanam ||6|94|51||

शिखि.ध्वज उवाच ।

zikhi.dhvaja* uvAca |

यस्य_उपलभ्यते किम्.चित् स्वरूपम् कलन.आत्मकम् ।

yasya_upalabhyate kim.cit_svarUpam kalana~Atmakam |

असत्_रूपम् कथम् तत् स्यात् प्रकाशः स्यात् कथम् तमः ॥६।९४।५२॥

asat rUpam katham tat syAt prakAza: syAt katham tama: ||6|94|52||

हस्त-पाद.आदि=संयुक्तः क्रिया-फल.विलासवान् ।

hasta-pAda.Adi=saMyukta: kriyA-phala.vilAsavAn |

सदा_अनुभूयमानः_अयम् देहः न_अस्ति कथम् मुने ॥६।९४।५३॥

sadA_anubhUyamAna:_ayam deha: na_asti katham mune ||6|94|53||

कुम्भ उवाच ।

kumbha* uvAca |

कारणम् यस्य कार्यस्य भूमिपाल न विद्यते ।

kAraNam yasya kAryasya bhUmipAla* na vidyate |

विद्यते न_इह तत् कार्यम् तत् संवित्तिः_तु विभ्रमः ॥६।९४।५४॥

vidyate na_iha tat kAryam tat saMvitti: tu vibhrama: ||6|94|54||

कारणेन विना कार्यम् शरीरे न कदाचन ।

kAraNena vinA kAryam zarIre na kadAcana |

विद्यते यस्य नो* बीजम् तत् द्रव्यम् क्व_इव जायते ॥६।९४।५५॥

vidyate yasya no* bIjam tat dravyam kva_iva jAyate ||6|94|55||

अ=कारणम् तु यत् कार्यम् सत् इव_अग्रे_अनुभूयते ।

a-kAraNam tu yat kAryam sat iva_agre_anubhUyate |

तत् द्रष्तुः_विभ्रमात् विद्धि मृग-तृष्ण-जल.उपमम् ॥६।९४।५६॥

tat draStu:_vibhramAt viddhi mRga-tRSNa-jala~upamam ||6|94|56||

अविद्यमानम् एव त्वम् विद्धि मिथ्याभ्रम.उदितम् ।

न_अति.यत्नवतः_अपि_एतत् मृगतृष्ण.अम्बु लभ्यते ॥६।९४।५७॥

avidyamAnam eva tvam viddhi mithyAbhrama~uditam |

na_ati.yatnavata:_api_etat mRgatRSNa~ambu labhyate ||6|94|57||

शिखि.ध्वज उवाच ।

zikhi.dhvaja* uvAca |

असतः द्वि.इन्दु-बिम्ब.आदेः न युक्तम् कारण~ईक्षणम् ।

asata: dvi.indu-bimba.Ade: na yuktam kAraNa~IkSaNam |

वन्ध्या-तनय.सर्व.अङ्ग.मण्डनम् कस्य राजते ॥६।९४।५८॥

vandhyA-tanaya-sarva~aGga-maNDanam kasya rAjate ||6|94|58||

कुम्भ उवाच ।

kumbha* uvAca |

कारणेन विना कार्यम् शरीर.आदि.अस्थि.पञ्जरम् ।

kAraNena vinA kAryam zarIra.Adi-asthi-paJjaram |

अविद्यमानम् एव_इदम् विद्धि_अ=सम्भवतः नृप ॥६।९४।५९॥

avidyamAnam eva_idam viddhi_a.sambhavata: nRpa ||6|94|59||

शिखि.ध्वज उवाच ।

zikhi.dhvaja* uvAca |

हस्त.पाद.आदि=युक्तस्य शरीरस्य मुनीश्वर ।

hasta.pAda.Adi=yuktasya zarIrasya munIzvara |

नित्यम् आलक्ष्यमाणस्य पिता कस्मात् न कारणम् ॥६।९४।६०॥

nityam AlakSyamANasya pitA kasmAt na kAraNam ||6|94|60||

कुम्भ उवाच ।

kumbha* uvAca |

कारण.अभावतः राजन् पिता नाम न विद्यते ।

kAraNa~abhAvata: rAjan pitA nAma na vidyate |

असतः यत् तु संजातम् असत् एव तत् उच्यते ॥६।९४।६१॥

asata: yat tu saMjAtam asat eva tat ucyate ||6|94|61||

पर.अर्थानाम् च कार्याणाम् कारणम् बीजम् उच्यते ।

para~arthAnAm ca kAryANAm kAraNam bIjam ucyate |

सम्भवति_अङ्ग जगति न बीजेन विना_अङ्कुरः ॥६।९४।६२॥

sambhavati_aGga jagati na bIjena vinA_aGkura: ||6|94|62||

तस्मात् न कारणम् यस्य कार्यस्य_इह_उपपद्यते ।

tasmAt na kAraNam yasya kAryasya_iha_upapadyate |

बीज.अभावे हि तत् न_अस्ति तत् संवित्तिः_तु विभ्रमः ॥६।९४।६३॥

bIja~abhAve hi tat na_asti tat saMvitti: tu vibhrama: ||6|94|63||

अवश्यम् खलु यत् न_अस्ति निर्बीजम् तत् मति-भ्रमः ।

avazyam khalu yat na_asti nirbIjam tat mati-bhrama: |

द्वि.इन्दुत्व.मरु-भूमि.अम्बु.वन्ध्या.पुत्र-दशासमम् ॥६।९४।६४॥

dvi.indutva-maru-bhUmi-ambu-vandhyA.putra-dazAsamam ||6|94|64||

शिखि.ध्वज उवाच ।

zikhi.dhvaja* uvAca |

पितामहानाम् पुत्राणाम् पितॄणाम् च जगत्-त्रये ।

pitAmahAnAm putrANAm pitRRNAm ca jagat-traye |

आद्यः पितामहः कस्मात् पूर्व.उत्पत्तौ न कारणम् ॥६।९४।६५॥

Adya: pitAmaha: kasmAt pUrva~utpattau na kAraNam ||6|94|65||

कुम्भ उवाच ।

kumbha* uvAca |

आद्यः पितामहो यः स्यात् सः_अपि न_अस्ति_एव भू.पते ।

Adya: pitAmaho ya: syAt sa:_api na_asti_eva bhU.pate |

कारण.अभावतः नित्यम् यदा भावः न कस्यचित् ॥६।९४।६६॥

kAraNa~abhAvata: nityam yadA bhAva: na kasyacit ||6|94|66||

कारणस्य स्व.बीजस्य नित्य.अभावात् पितामहः ।

kAraNasya sva.bIjasya nitya~abhAvAt pitAmaha: |

अन्यः स दृश्यमानः_अपि भ्रमाद् अन्यः न विद्यते ॥६।९४।६७॥

anya: sa* dRzyamAna:_api bhramAt anya: na vidyate ||6|94|67||

मृगतृष्ण.अम्बुवत्-भ्रान्ति.रूप* एव_अवभासते ।

mRgatRSNa~ambuvat-bhrAnti-rUpa* eva_avabhAsate |

पितामहा.अर्थ.कारित्वम् अपि तस्य भ्रम.आत्मकम् ॥६।९४।६८॥

pitAmahA-artha.kAritvam api tasya bhrama~Atmakam ||6|94|68||

पितामहा.उदरे तस्य मिथ्या-प्रत्ययतः स्थितिः ।

pitAmahA.udare tasya mithyA-pratyayata: sthiti: |

घना तव निवृत्ता_एव मार्ययिष्यामि_अथ_उत्तरम् ॥६।९४।६९॥

ghanA tava nivRttA_eva mAryayiSyAmi_atha_uttaram ||6|94|69||

तस्मात् चित्.आत्मकतया_आत्मनि चित्ततः_अयम्

tasmAt cit.AtmakatayA_Atmani cittata:_ayam

नित्यम् स्वयम् कचति भूमिप देव.देवः ।

nityam svayam kacati bhUmipa deva.deva: |

तेन_एव पद्मज इति स्वयम् आत्मना_आत्मा

tena_eva padmaja* iti svayam AtmanA_AtmA

प्रोक्तः स्वरूप इति शान्तम् इदम् समस्तम् ॥६।९४।७०॥

prokta: svarUpa* iti zAntam idam samastam ||6|94|70||

||

Oॐm

FM.6.94

FIRE.CREST AWAKENS

VASISHTHA said—

एवम् वदति वै कुम्भे चित्त.त्यागम् मुहुर्.मुहुः ।

evam vadati vai kumbhe citta-tyAgam muhur.muhu: |

अन्तर्.विचारयन् सौम्यः_राजा वचनम् अब्रवीत् ॥६।९४।१॥

antar.vicArayan saumya: rAjA vacanam abravIt ||6|94|01||

.

when kumbha thus had spoken of

the Chitta Affection, and how

it must be constantly forgone,--

the moonlike Prince, his thots within,

responded to him with these words:

evam vadati vai kumbhe

when kumbha had spoken thus

citta-tyAgam muhur-muhu:

about abandoning the chittAffection at every moment

antar-vicArayan saumyo rAjA

the moonlike Prince enquiring within

vacanam abravIt

spoke these words:

*vlm. ... the relinquishment of mind (i.e. the mental passions and affections)....

*sv. ... also how to abandon it so that it does not arise again and again.

Shikhidhvaja.FIRECREST said—

हृदय.आकाश.विहगः हृदय-द्रुम.मर्कटः ।

hRdaya~AkAza-vihaga: hRdaya-druma-markaTa: |

भूयःभूयः निरस्तम् हि सम्.अभ्येति_एव मे मनः ॥६।९४।२॥

bhUya:bhUya: nirastam hi sam.abhyeti_eva me mana: ||6|94|2||

.

hRdaya~AkAza-vihaga: hRdaya-druma-markaTa: | bhUya:bhUya: nirastam hi sam.abhyeti_eva me mana:

.

the bird that flies in my Heart-sky, the ape that plays in my Heart-tree,

tho chased-away repeatedly, returns again

:

it is my Mind

!

*vlm.2. Sikhidhwaja said:—I find my mind fluttering always, as a bird in the open sky of my bosom; and lurking incessantly as an ape, in the wilderness of my heart.

* hRdaya~AkAza=vihaga: Heart-space/sky=bird the bird in my Heart-sky hRdaya-druma=markaTa: the ape in my Heart-tree bhUyo-bhUyas nirastam hi tho banished again and again samabhyeti eva me mana: returns again as my manas.Mind

jAnAmi ca_etat_AdAtum matsyam jAla* iva_Akulam |

जानामि च_एतत् आदातुम् मत्स्यम् जाल इव_आकुलम् ।

त्यागम् अस्य न जानामि चित्तम् द्रव्य इव_उत्तम ॥६।९४।०३॥

tyAgam asya na jAnAmi cittam dravya* iva_uttama ||6|94|03||

.

jAnAmi ca_etat_AdAtum - and I know to conquer it

matsyam jAla iva~Akulam - is like a school of fishes in a net

tyAgam asya na jAnAmi - abandonment of it I don't know

cittam dravya iva_uttama - .

AB. ... he uttama ||6|94|

*vlm.3. I know how to restrain my mind, as they do the fishes in the net; but know not how to get rid of it. when it is so much engaged with the objects of sense.

*sv. SIKHIDHVAJA said: Pray, tell me the exact nature of this citta (mind) and also how to abandon it so that it does not arise again and again.

चित्तस्य_आदौ स्वरूपम् मे यथावत् भगवन् वद ।

cittasya_Adau svarUpam me yathAvat bhagavan vada |

ततः_चित्त.परित्यागम् यथावत् वद मे प्रभो ॥६।९४।०४॥

tata: citta-parityAgam yathAvat vada me prabho ||6|94|04||

.

cittasya Adau – first, of the cittAffection

svarUpam me yathAvat –

tell me about the nature

Lord.bhagavan, tell me

tata:

citta-parityAgam –

and then renunciation of Affective thot

yathAvad vada me prabho -

likewise tell me, Sir.

*vlm.4. Please sir acquaint me first with the nature of the mind, and then teach me the method of relinquishing it for ever from me.

*sv. SIKHIDHVAJA said: Pray, tell me the exact nature of this citta (mind) and also how to abandon it so that it does not arise again and again.

*jd.4 - cittasya Adau - first, of the citta~AffectionsvarUpam me yathAvat - tell me about the naturebhagavan vada - tell me, Lordtata: citta-parityAgam - and then renunciation of citta~AffectionyathAvad vada me prabho - likewise tell me, sir.

Chûdâlâ.Topknot, Firecrest's abandoned wife, taking the guise of

KUMBHA.POT said—

वासना_एव महाराज स्वरूपम् विद्धि चेतसः ।

vAsanA_eva mahArAja svarUpam viddhi cetasa: |

चित्त.शब्दः_तु पर्यायः_वासनाया* उदाहृतः ॥६।९४।०५॥

citta-zabda: tu paryAya:_vAsanAyA* udAhRta: ||6|94|05||

.

vAsanA_eva - only Conditioning,

mahArAja - Great.King,

svarUpam viddhi cetasa: - know the nature of chetas.Affectivity

citta-zabda:_tu paryAya:_- the word "Affection" is in other words

vAsanAyA udAhRta: - understood as Conditioning.

*vwv.1963/5. King! Know that desire {saMkalpa–desire is a concept, but so is disdain. vwv repeats this moralistic mistranslation passim. jd.} alone is the essential nature of the mind. The word "mind" (citta) is declared to be a synonym of desire (vAsanA) {again the moralist babbles. vAsana is the imprint or conditioning of any affection, including disdain. jd.}

*sv.5 KUMBHA (THE BRÂHMANA CUDALA) replied: Vasana (memory, subtle impressions of the past, conditioning) is the nature of this citta (mind). In fact they are synonyms.

*vlm.5. kumbha replied:—Know great prince, cupidity to be the intrinsic nature of the mind; and know the word desire {see above} to be used a synonym for the mind. (The mind and will are synonymous terms).

इ #i -> #parI -> #paryAya m. - winding round, revolution • course, lapse of time • repetition, turn (‑end.comp.- or #paryeNa - ind. - in turn, successively, alternately • #caturthe paryAye, at the fourth time) • #sUkta • a convertible term, synonym (-tA f. #tva. n) • way, manner, method of proceeding (paryanena paryAyeNa, in this manner) •-• Comp. #paryAyoktam उक्तम् a figure of speech in Rhetoric • it is a circumlocutory or periphrastic way of speaking, when the fact to be intimated is expressed by a turn of speech or periphrasis [this definition is an example • prolixity • long-windedness.] +

* वासना एव this "vAsanA" - only vAsanA महाराज O Great KingGreat Majesty is the nature of Affective Awareness. *विद्धि स्वरूपम् * चेतसः know as the nature of Chetas Awareness / consciousness the empty Chit-Consciousness becomes becomes aware as for the word "Chitta", it is the Affective mind—equivalent to vAsanA. चित्त.शब्दस् तु as for the word "Chitta", Affective mind पर्यायो वासनाया उदाहृतः it is considered equivalent to vAsanA. *विद्धि स्वरूपम् * चेतसः know as the nature of Chetas Awareness / consciousness the empty Chit-Consciousness becomes becomes aware as for the word "Chitta", it is the Affective mind—equivalent to vAsanA. चित्त.शब्दस् तु as for the word "Chitta", Affective mind पर्यायो वासनाया उदाहृतः it is considered equivalent to vAsanA. -5-

त्यागः_तस्य_अति-सु.करः सु.साध्यः स्पन्दनाद् अपि ।

tyAga: tasya_ati-su.kara: su.sAdhya: spandanAt api |

राज्याद् अपि_अधिक.आनन्दः कुसुमाद् अपि सुन्दरः ॥६।९४।०६॥

rAjyAt api_adhika~Ananda: kusumAt api sundara: ||6|94|06||

.

its abandonment is easy

easily accomplished

easily perfected

it is a more surpassing happiness

even than the activity of kingship

it is more beautiful than any flower

.

*sv.6 Its abandonment or renunciation is easy, easily accomplished, more delightful than even the sovereignty over a kingdom, and more beautiful than a flower.

*vlm.6. The abandonment of the mind is very easy, and more facile than the stirring of it; it is attended with a greater delight, than the possession of a kingdom can afford, and is more pleasant than the scent of fragrant flowers.

*jd.6 - tyAgas tasya - such renunciation isati-sukara: - easily donesu-sAdhya: - easily perfectedspandanAt api - even than activityrAjyAd api - even than the kingdomadhika~Ananda: - it is more surpassing joykusumAd api sundara: - even more beautiful than a flower.

मूर्खस्य तु मनस्.त्यागः नूनम् दुःसाध्यताम् गतः ।

mUrkhasya tu manas-tyAga: nUnam du:sAdhyatAm gata: |

पामरस्य_इव सांराज्यम् तृणस्य_इव सुमेरुता ॥६।९४।०७॥

pAmarasya_iva sAMrAjyam tRNasya_iva sumerutA ||6|94|07||

.

mUrkhasya tu - but for a fool

manas-tyAgo - the abandonment of Mind

nUnam du:sAdhyatAm gata: - is soon too hard to do

pAmarasya_iva sAmrAjyam - as an idiot winning an Empire

tRNasya_iva sumerutA - like grass grown as high as Mount.meru

*vlm.7. But it is very difficult for the ignorant, to get rid of or abandon the desires of their minds; it is as hard to them as it is for a boor to wield the reins of a kingdom, and for a heap of grass to be as high as a mountain.

*sv. It is certainly very difficult for a foolish person to renounce the mind, even as it is difficult for a simpleton to rule the kingdom.

#pai* -> #pAman a skin disease_ChUp. -> #pAmara, #pAmarA, #pAmarI पामर (-रा, -री f) -adj.- scabby • Vile, wicked. • Vulgar, stupid. • Poor, helpless. •• *pAmara: -रः –m.- A fool, an idiot; <valganti cet pAmarAH> वल्गन्ति चेत् पामराः Bv.1.72. .3 • A wicked or low man.

FIRECREST said—

स्वरूपम् वेद्मि चित्तस्य वासना.मयम् आकुलम् ।

svarUpam vedmi cittasya vAsanA-mayam Akulam |

त्यागः स मन्ये दुःसाध्यः_वज्र.निर्गिलताद् अपि ॥६।९४।०८॥

tyAga: sa* manye du:sAdhya: vajra-nirgilatAt api ||6|94|08||

.

svarUpam vedmi cittasya - I know the nature of affective thot

vAsanA-mayam Akulam - marked with much conditioning

tyAga: sa* manye du:sAdhyo - abandon, so I think, is harder to accomplish

vajra-nirgilatAt api - even than sword-swallowing!

*vlm.8. Sikhidhwaja said:—I understand the nature of the mind, to be replete with its desires; but I find my riddance from if, to be as impossible as the swallowing of an iron bolt by anybody.

*sv. It is certainly very difficult for a foolish person to renounce the mind, even as it is difficult for a simpleton to rule the kingdom.

संसृति.आमोद.पुष्पस्य दुःख=दाह.अनलस्य च ।

saMsRti~Amoda-puSpasya du:kha=dAha~analasya ca |

जगत्=अब्ज-मृणालस्य मोह-मारुत.खस्य च ॥६।९४।०९॥

jagat=abja-mRNAlasya moha-mAruta.khasya ca ||6|94|09||

.

saMsRti-Amoda-puSpasya of saMsAra (the aroma of a flower),

du:kha-dAha~analasya ca and its sorrow (a devouring fire);

jagat=abja-mRNAlasya of the world (a lotus-stalk)

moha=mAruta-khasya ca and of delusion (the Airs in personal #kha space)

...

*vlm.9. I find the mind as the fragrant flower in the great garden of the world, and the crater of the fire of all our woes; it is the stalk of the lotas of the world, and it is bag that bears and blows the gusts of delusion ail over the world. Now tell me how thing may be easily removed from us.

*vA - have problem with the structure and meaning of comparisons. Effortless tyaga of the mind is like tyaga of flower with aroma of the creation, and tyaga of fire burning of sorrow, tyaga of fibre of lotus-world and of space of delusion-wind, of movement of body-machine and of bee of heart-lotus.
*AS. So how is this चित्त described? It is the fragrant flower of creation - It is (also) burning fire (दाह+अनलस्य) causing pain - It is the fiber of the lotus called "world" - It is the space in which the winds of infatuation blow - It is the driver (वाह) of the machine called the body (शरीरयन्त्र) - It is the bee hovering around the lotus called heart (seeking to extract the nectar of pleasure)

शरीर.यन्त्र-वाहस्य हृत्.पद्म-भ्रमरस्य च ।

zarIra-yantra-vAhasya hRt.padma-bhramarasya ca |

अयत्नात् चेतसः त्यागः यथा भवति तत् वद ॥६।९४।१०॥

ayatnAt cetasa: tyAga: yathA bhavati tat vada ||6|94|10||

.

zarIra-yantra-vAhasya - of the engine of the body-machine

hRt.padma-bhramarasya ca - and of the bee in the heart-lotus

ayatnAt - without effort -

cetasa:_tyAgo - abandoning chetas.Affectivity

yathA bhavati tat vada - how it comes to be that tell me

.

*vlm.10. The mind is the locomotive engine of the body, it is the bee that flutters about the lotas of the heart; now tell me how I may with ease get rid of this mind.

*AS: Notice the gen. case. He is elaborating on the concept of चित्त. In the second line of v. 10, he is pleading with कुम्भ to explain how such a चित्त citta (actually the word here is चेतस् cetas) can be easily (अयत्नात्) discarded.

*jd. I read chitta Affection, or affective, conditioned mind, and chetas Affectivity, the extension of that conditioning.

KUMBHA.POT said—

सर्व.नाशः_अस्य यः साधो चेतसः संसृति-क्षयः ।

sarva.nAza:_asya ya: sAdho cetasa: saMsRti-kSaya: |

स एव चित्त.संत्याग इति_उक्तम् दीर्घ-दर्शिभिः ॥६।९४।११॥

sa* eva citta-saMtyAga* iti_uktam dIrgha-darzibhi: ||6|94|11||

.

sarva.nAza:_asya ya: sAdho - the All-destruction of this which, sAdhu, is

cetasa: saMsRti-kSaya: - of the Affectivity the saMsAric decay

sa eva chitta-saMtyAga - that only is renunciation of Affection

iti_uktam dIrgha-darzibhi: - so it is said by those who have long known it so.

*vlm.11. kumbha answered;—The total extirpation of the mind, consists in the entire extinction of the world from it; the learned and the men of long foresight, call this to be the abandonment of the mind; (i.e. when it is cast out with all its thots and cares).

*sv.11-12 The utter destruction or extinction of the mind is the extinction of saMsAra (the creation-cycle). It is also known as the abandonment of the mind.

FIRECREST said—

चित्त.त्यागाद् अहम् मन्ये चित्त.नाशः सु.सिद्धये ।

citta-tyAgAt aham manye citta-nAza: su.siddhaye |

अभावः शतशः_व्याधेः कथम् अस्य_अनुभूयते ॥६।९४।१२॥

abhAva: zataza:_vyAdhe: katham asya_anubhUyate ||6|94|12||

.

citta-tyAgAt from abandoning chittAffection

aham manye citta-nAza: su.siddhaye

destruction of affective mind leads to empowerment.

abhAva: zataza: vyAdhe: katham asya_anubhUyate

the absence by the hundred of Infections

how of it is there experience?

how is its absence experienced as hundreds of diseases?

*vlm.12. Sikhidhwaja rejoined:—1 think the extinction of the mind, is better than our abandonment of it, on account of securing the success of our purposes; but how can we know the gradual expurgation of the mind, from the hundreds of diseases to which it is subject.

*sv.11-12 The utter destruction or extinction of the mind is the extinction of saMsAra (the creation-cycle). It is also known as the abandonment of the mind.

KUMBHA.POT said—

अहम्.बीजः चित्त.द्रुमः स.शाखा=फल.पल्लवः ।

aham-bIja: citta-druma: sa.zAkhA=phala-pallava: |

उन्मूलय स=मूलम् तम् आकाश-हृदयः भव ॥६।९४।१३॥

unmUlaya sa-mUlam tam AkAza-hRdaya: bhava ||6|94|13||

.

aham-bIja: the "I".seed

citta-druma: the Affection.tree with its branches of fruiting blossoms

sa.zAkhA=phala-pallava:

unmUlaya sa-mUlam tam – pull it out, root and all

AkAza-hRdaya: bhava – be the Space in the Heart

.

*vwv.1999 The tree of the mind, with branches, fruits and blossoms (that are the objects of the world), has the sense of 'I' as its seed. Eradicate that with roots and be the one having the sky (of Consciousness) as your heart (or essence).

*vlm.13. kumbha replied:—Egoism is the root (seed) of the arbour of the mind, with all its branches and leaves and fruits and flowers; therefore root out the mind with its very root of egoism, and have thy breast as clear as the empty and lurid sky.

*sv. Therefore, uproot this tree whose seed is the_aI'-idea, with all its branches, fruits and leaves, and rest in the space in the heart.

FIRECREST said—

चेतसः किम् मुने मूलम् को ऽङ्कुरः को ऽस्य सम्भवः ।

cetasa: kim mune mUlam ka:_aGkura: ka:_asya sambhava: |

काः शाखाः के च वा स्कन्धाः कथम् उन्मूल्यते च सः ॥६।९४।१४॥

kA: zAkhA: ke ca vA skandhA: katham unmUlyate ca sa: ||6|94|14||

.

cetasa: kim - of Affectivity, what, muni, is the root

mUlam ka:_aGkura: - what the shoot

ka:_asya sambhava: - what its origin

kA: zAkhA: - what the trunk

ke ca vA skandhA: - or else what are the branches

katham unmUlyate ca sa: - and how is it uprooted?

*vlm.14. Sikhidhwaja rejoined:—Tell me, O sage, what is the root of the mind, what are its sprouts and fruits; tell me also how many stems and branches it has, and how is it possible to root it out at once.

*sv. Therefore, uproot this tree whose seed is the_aI'-idea, with all its branches, fruits and leaves, and rest in the space in the heart.

* cetasa: kim - of Affectivity, what, muni, is the root mUlam ka:_aGkura: - what the shoot ka:_asya sambhava: - what its origin kA: zAkhA: - what the trunk ke ca vA skandhA: - or else what are the branches katham unmUlyate ca sa: - and how is it uprooted?

KUMBHA.POT said—

अहम्.अर्थ.उदयः यः_अयम् स चित्तावेदन.आत्मकः ।

aham.artha~udaya: ya:_ayam sa* cittAvedana~Atmaka: |

एतत् चित्त.द्रुमस्य_अस्य विद्धि बीजम् महामते ॥६।९४।१५॥

etat citta-drumasya_asya viddhi bIjam mahAmate ||6|94|15||

.

aham-artha=udaya: ya: what has arisen as the sense of "I", ayam sa* citta~avedanA-Atmaka: this that is of the nature of the unknowing of the affective mind, etat citta-drumasya asya viddhi bIjam know this as the seed of the chitta tree, mahAmate o great thinker

.

*sv.15 What is known as_aI' arises in the absence of the knowledge of the mind (self-knowledge); this_aI' is the seed of the tree known as mind.

*vlm.15. kumbha replied.—Know prince that egoism and all the words expressive of the self as meity &c., and indicative of the mind, are the seeds of the tree of the mind.

परमात्म.पदम् क्षेत्रम् क्षेत्रम् माया.मयस्य तत् ।

paramAtma-padam kSetram kSetram mAyA-mayasya tat |

एतस्मात् प्रथम.उद्भिन्नाद् अङ्कुरः_अनुभव.आकृतिः ॥६।९४।१६॥

etasmAt prathama~udbhinnAt aGkura:_anubhava~AkRti: ||6|94|16||

.

paramAtma-padam kSetram - the SuperSelf state is a field

kSetram mAyA-mayasya tat - a field made of mAyA.Illusion

etasmAt prathama~udbhinnAt - from this the first-sprung

aGkura:_anubhavAkRti: - shoot, experienced as formation

.

*vlm.16. The field of its growth is the supreme soul, which is the common source of all entities; but that field being filled with illusion, the mind is deluded to believe itself as the first born sprout springing out of this field.

*sv. It grows in the field of the supreme self which is also pervaded by the illusory power known as mAyA. Thus, a division is created in that field and experience arises.

निश्चय.आत्मा निराकारः_बुद्धिः इति_एव सा_उच्यते ।

nizcaya~AtmA nirAkAra:_buddhi: iti_eva sA_ucyate |

अस्य बुद्धि.अभिधान् अस्य या_अङ्कुरस्य प्रपीनता ॥६।९४।१७॥

asya buddhi-abhidhAn asya yA_aGkurasya prapInatA ||6|94|17||

.

nizcaya~AtmA nirAkAra: buddhi: iti_eva sA_ucyate | asya buddhi-abhidhAn asya yA_aGkurasya prapInatA

.

nizcaya~AtmA nirAkAra:

buddhIntellect

iti_eva socyate - so indeed it is called

asya buddhy-abhidhAn

asya yA_aGkurasya prapInatA - .

*vlm.17. The certain knowledge of the mind in its discrete state, is called its understanding (which in its concrete state is known as sensation); the buddhi or understanding is the state of maturity of the germ or sprout of the mind. (The infant mind is ripens into the understanding),

*sv. With this, the determining faculty known as the buddhi arises. Of course it has no distinct form, as it is but the expanded form of the seed. Its nature is conceptualisation or notional; and it is also known as the mind, jîva and void.

संकल्प.रूपिणी तस्याः चित्त.नाम.मनःअभिधा ।

saMkalpa-rUpiNI tasyA: citta-nAma-mana:abhidhA |

जीवः_मिथ्या.उपलम्भ.आत्मा शून्य.आत्मा हि_उपल.उपमः ॥६।९४।१८॥

jIva: mithyA~upalambha.AtmA zUnya.AtmA hi_upala~upama: ||6|94|18||

.

saMkalpa-rUpiNI tasyA: -

a conceptual formation in That

citta-nAma-mano-abhidhA - called Affection it is a process of Mind

jIva: mithyA-upalambha~AtmA - the Living.jIva is a false-perceiving self

zUnya~AtmA hi_upala~upama: - for empty of self it's like a stone

*vlm.18. The understanding or buddhi, being subject to various desires, takes the name of chitta or wasteful mind; and this mind makes the living being, which is as hollow within it, as a curved image of stone (or moulded metal), and a mere false conception.

*sv.16-.-18 It grows in the field of the supreme self which is also pervaded by the illusory power known as mAyA. Thus, a division is created in that field and experience arises. With this, the determining faculty known as the buddhi arises. Of course it has no distinct form, as it is but the expanded form of the seed. Its nature is conceptualisation or notional; and it is also known as the mind, jîva and void.

#abhidhA

स्तम्भः कायः_अयम् एतस्य स्नायु.अस्थि-रस=रञ्जितः ।

stambha: kAya:_ayam etasya snAyu*ASthi-rasa-raJjita: |

देशान्तरे_अङ्कुर.उद्देशे काल.स्पन्दः_अस्य वासना ॥६।९४।१९॥

dezAntare_aGkura~uddeze kAla-spanda:_asya vAsanA ||6|94|19||

.

stambha: kAya: ayam this body is the tree-trunk

etasya snAyu-asthi-rasa-raJjita: its array of muscle, bone, and fluid

deza~antare aGkura~uddeze kAla-spanda:_asya vAsanA

.

#snAyu fn. cf. also <snai>) any sinew or ligament in the human and animal body, tendon, muscle, nerve, vein tbr. suzr. mn. mbh. &c.; the string of a bow paJcat.; m. an eruption on the skin of she extremities bhpr. ||6|94|?Cf. Germ. <se0nawa>, <Sehne>; Eng. <sinew>.||

*vlm.19. The body is the stem of this tree of the mind, and is composed of the skin and bones and juicy matters.

*sv.19 The trunk of this tree is the body. The movement of energy within it that results in its growth is the effect of psychological conditioning.

शाखायाः_चित्त.वृक्षस्य दीर्घा* दू.रगताः तताः ।

zAkhAyA:_citta-vRkSasya dIrghA* dU.ragatA: tatA: |

इन्द्रियाणि_अल्प-भोगाः च भाव.अभाव.आत्म-योनयः ॥६।९४।२०॥

indriyANi_alpa-bhogA: ca bhAva.abhAva~Atma-yonaya: ||6|94|20||

.

zAkhAyA: citta-vRkSasya the branches of the Affection-tree

dIrghA: dUragatAs tatA: are long and far-reaching in extent

indriyANi alpa-bhogA: ca

and the half-starved senses the cup half-fullhalf-empty...

bhAva~abhAva~Atma-yonaya:

*sv.20 Its branches are long and they reach out to great distances; they are the finite sense-experiences which are characterised by being and non-being. Its fruits are good and evil (pleasure and pain, happiness and unhappiness).

*vlm.20. The branches of the tree of the mind, extend to a great distance all about it; and so the sensible organs of the body, protruding wide about it, perish at last in seeking for its enjoyment.

विटप.ओघाः महान्तः_अस्य शुभ.अशुभ=फल.आकुलाः ।

viTapa~oghA: mahAnta:_asya zubha~azubha=phala~AkulA: |

ईदृशस्य_अस्य चित्तस्य दुर्.वृक्षस्य प्रतिक्षणम् ॥६।९४।२१॥

IdRzasya_asya cittasya dur.vRkSasya pratikSaNam ||6|94|21||

शाखा.विलवनम् कुर्वन् मूल.काषे भरम् कुरु ॥

zAkhA-vilavanam kurvan mUla.kASe bharam kuru ||

.

viTapa~oghA - saplings-many mahAnta: - abundant ones asya - of it zubha~azubha-phala~AkulA: - a bunch of fruits good & ungood IdRzasya asya cittasya - of such a sort his Affective mind dur-vRkSasya - of a sick tree

.

#kSaNa – a moment, an eyeblink of time • a little while -> #pratikSaNam -ind.- at every moment, continually.

*vlm.21. Now try to lop off the branches of the tree of thy mind, and try also to root out the noxious tree at once.

*sv. This is a vicious tree. Endeavour every moment to cut down its branches and to uproot it. Its branches, too, are of the nature of conditioning, of concepts and of percepts. They (the branches) are endowed with the fruits of all these.

FIRECREST said—

चित्त.द्रुमस्य शाख.आदेः कुर्वाणः_अहम् विकर्तनम् ॥६।९४।२२॥

citta-drumasya zAkha.Ade: kurvANa:_aham vikartanam ||6|94|22||

कथम् करोमि मूलस्य निःशेष.कषणम् मुने ।

katham karomi mUlasya ni:zeSa-kaSaNam mune |

.

citta-drumasya zAkha.Ade: - of the Affection.Tree the branches kurvANa:_aham vikartanam – when I do the splitting katham karomi how do I do/make mUlasya of the root ni:zeSa-kaSaNam - complete crushing, muni

?

*vlm.22. Sikhidhwaja said.—I can some how or other lop off the branches of the tree of mind, but tell me, O my sagely monitor, how I may be able to pull it out by its very root at once.

KUMBHA.POT said—

वासना विविधा: शाखा: फल.स्पन्द.आदिना_अन्विता: ॥६।९४।२३॥

vAsanA* vividhA: zAkhA: phala-spanda.AdinA_anvitA: ||6|94|23||

the various imprintings are its branches

drooping with their load of fruit

.

*m.23. All our desires are the several branches of this tree, which are hanging with loads of fruits; and are lopped off by the axe of our reason.

अभाविता भवन्ति_अन्तर्-लूनाः संवित्-बलेन ते ।

abhAvitA* bhavanti_antar-lUnA: saMvit-balena te |

अ.संसक्तमना मौनी शान्त-वाद.विचारणः ॥६।९४।२४॥

a-saMsaktamanA maunI zAnta-vAda-vicAraNa: ||6|94|24||

.

a-bhAvitA: bhavanti antar lUnA: saMvid-balena te a-saMsaktamanA maunI zAnta-vAda-vicAraNa:

.

*vlm.24. He alone is able to lop off the plant of his mind, who is unattached to the world, who hold his taciturnity and inward tranquility, who is judicious in all discussions, and does whatever offers of itself to him at anytime.

*sv. If you remain unattached to them, unconcerned about them and without identifying yourself with them, through the strength of your intelligence (consciousness) these_vAsanA_s are greatly weakened. You will then be able to uproot the tree altogether.

सम्प्राप्त.कारी यः सः_अन्तर्-लूनः_चित्त.लतः भवेत् ।

samprApta-kArI ya: sa:_antar-lUna: citta-lata: bhavet |

चित्त.द्रुम.लता=जालम् पौरुषेण विकर्तयन् ॥६।९४।२५॥

citta-druma-latA=jAlam pauruSeNa vikartayan ||6|94|25||

.

samprApta-kArI ya: sa: antar-lUna: citta-lata: bhavet citta=druma.latA-jAlam pauruSeNa vikartayan

.

*vlm.25. He who lops off the branches and brambles of the arbour of his mind, by his manliness of reason and descretion; is able also to root out this tree at once from his heart.

*sv. If you remain unattached to them, unconcerned about them and without identifying yourself with them, through the strength of your intelligence (consciousness) these_vAsanA_s are greatly weakened. You will then be able to uproot the tree altogether.

यः_तिष्ठति स मूलस्य योग्यः_निकषने भवेत् ।

ya:_tiSThati sa* mUlasya yogya:_nikaSane bhavet |

गौणम् शाखाविल.वनम् मुख्यम् मूल.विकर्तनम् ॥६।९४।२६॥

gauNam zAkhAvila-vanam mukhyam mUla-vikartanam ||6|94|26||

.

ya: tiSThati sa: mUlasya yogyo nikaSane bhavet gauNam zAkhAvila-vanam mukhyam mUla-vikartanam

.

*vlm.26. The first, thing to be done with the mind, is to root it out at once from the heart and the next process is to lop off its branches; therefore employ thyself more to its irradication, than to the severing of its boughs and branches.

*sv.26-27 The destruction of the branches is secondary; the primary thing is to uproot

चित्त.वृक्षस्य तेन त्वम् मूल.काष.परः_भव ।

citta-vRkSasya tena tvam mUla.kASa-para:_bhava |

मुख्यत्वेन, महाबुद्धे, मूल.दाह.मलम् कुरु ॥६।९४।२७॥

mukhyatvena, mahAbuddhe, mUla-dAha-malam kuru ||6|94|27||

.

* citta-vRkSasya tena tvam mUla.kASa-para: bhava mukhyatvena, mahAbuddhe, mUla-dAha-malam kuru

.

*vlm.27. You may also burn it as the first step, instead of lopping the branches; and thus the great trunk of the tree of mind being reduced to ashes, there remains an entire mindlessness at last.

*sv.26-27 The destruction of the branches is secondary; the primary thing is to uproot it.

FIRECREST said—

अहम्.भाव.आत्मनः_चित्त.द्रुम.बीजस्य हे मुने ।

aham.bhAva~Atmana: citta-druma-bIjasya he mune |

को ऽनलः_दहन.आख्ये_अस्मिन् कर्मणि_अर्थ.करः_भवेत् ॥६।९४।२८॥

ka:_anala:_dahana~Akhye_asmin karmaNi_artha.kara:_bhavet ||6|94|28||

.

aham.bhAva~Atmana: - of the "I"Feeling self

citta-druma-bIjasya - of the Affection.Tree-seed, o muni

ka:_anala: - what the fire

dahana~Akhye_asmin_karmaNi - known as a conflagration in this world

artha.karo bhavet – capable becomes.

*vlm.28. Sikhidhwaja said.—Tell me O my sagely guide, what is that fire which is able to burn away the seed of the tree of mind, which is covered all over with the cuticle of egoism.

*sv.28 How is the tree to be uprooted? By engaging oneself in the enquiry into the nature of the self "Who am I?"

KUMBHA.POT said—

राजन् स्व.आत्म.विचारः_अयम् को ऽहम् स्याम् इति रूप.धृक् ।

rAjan sva.Atma-vicAra:_ayam ka:_aham syAm iti rUpa-dhRk |

चित्त.दुर्.द्रुम.बीजस्य दहने दहनः स्मृतः ॥६।९४।२९॥

citta-dur.druma-bIjasya dahane dahana: smRta: ||6|94|29||

.

rAjA

Enquiry into your.own self

this

"who am I?"

takes.on the form

of an Affection-sick.tree-seed

dahane

in fire after fire as is well.known

dahana: smRta:

*vwv.1935/29. King! This investigation of one's own self, bearing the form, "Who may I be?", is considered as the fire in the burning of the seed of the evil tree that is the mind.

*sv.29 This enquiry is the fire in which the very seed and the very roots of the tree known as citta (mind) are burnt completely.

*vlm.29. kumbha replied.—Prince, the fire which is able to consume the seed of the noxious plant of the mind, is the expostulation of the question "what am I that bear this corporeal form upon me."

FIRECREST said—

मुने मया स्वया बुद्ध्या बहुशः प्रविचारितम् ।

mune mayA svayA buddhyA bahuza: pra.vicAritam |

यावत् न_अहम् जगत् न_ऊर्वी.वन.मण्डल.मण्डितम् ॥६।९४।३०॥

yAvat na_aham jagat na_UrvI-vana-maNDala-maNDitam ||6|94|30||

.

mune mayA svayA buddhyA bahuza: pra.vicAritam yAvat na_aham jagat na_UrvI-vana-maNDala-maNDitam

.

*vlm.30. Sikhidhwaja said.—O sage! I have repeatedly considered the questions in my own understanding, and found that my egoism does not consist in aught of this world, or this earth, or the woods which form its garniture.

*sv.30-....-35 SIKHIDHVAJA said: I know that I am pure consciousness. How this impurity (ignorance) arose in it, I do not know. I am distressed because I am unable to get rid of this impurity which is not-self and unreal.

न_अद्रेः_तटम् न विपिनम् न पर्ण-स्पन्दन.आदि च ।

na_adre: taTam na vipinam na parNa-spandana.Adi ca |

जडत्वान् न च देह.आदि न मांस.अस्थि.असृक्.आदि च ॥६।९४।३१॥

jaDatvAn na ca deha.Adi na mAMsa*ASthi*ASRk.Adi ca ||6|94|31||

.

na_adre: taTam na vipinam na parNa-spandana.Adi ca | jaDatvAn na ca deha.Adi na mAMsa*ASthi*ASRk.Adi ca

.

not on a mountain slope

nor a forest

nor the trembling of its leaves

not Mind and not its thots

because.of its inert state

and not the Body

not meat nor bone nor blood

.

*vlm.31. That my ego lay no where in the hills and forests where I resided, nor in the shaking of the leaves before me; nor did it lie in anypart of my gross body, or in its flesh, bones or blood.

कर्म.इन्द्रियाणि_अपि न च न च बुद्धि.इन्द्रियाणि च ।

karma~indriyANi_api na ca na ca buddhi~indriyANi ca |

न मनः न_अपि च मतिः न_अहम्कारः च जाड्यतः ॥६।९४।३२॥

na mana: na_api ca mati: na_ahamkAra: ca jADyata: ||6|94|32||

.

karma~IndriyANi_api na ca

neither is it the functions of karma

na ca buddhi-indriyANi ca

nor the functions of Intellect

not Mind and not its thots

and not ahamkAra."I"dentity

:

they are inert

.

*vlm.32. It does not lie in any of the organs of action, nor in the organs of sensation; it does not consist in the mind or in the understanding, or in any part of the gross body.

कटकत्वम् यथा हेम्नि तथा_अहम्त्वम् चित्.आत्मनि ।

kaTakatvam yathA hemni tathA_ahamtvam cit.Atmani |

जडम् तु_असत्.रूपतया तेन तत् न_अस्ति हे मुने ॥६।९४।३३॥

jaDam tu_asat.rUpatayA tena tat na_asti he mune ||6|94|33||

.

kaTakatvam

a golden condition

yathA hemni

as in gold

thus "I"dentity in the Conscious self

tathA_ahamtvam cit.Atmani

jaDam tu_

tho inert

w a state of unreal form

a-sat.rUpatayA

tena

tat na_asti

he mune – .

*vlm.33. As we see the form of the bracelet in gold, so do I conceive my egoism to consist in the intelligent soul; because it is impossible for any material substance, to have anything as intelligence (as I perceive my egoism to be possest of).

*sv.30-....-35 SIKHIDHVAJA said: I know that I am pure consciousness. How this impurity (ignorance) arose in it, I do not know. I am distressed because I am unable to get rid of this impurity which is not-self and unreal.

संनिवेश.निवास.आत्मा सर्व.अर्थ.आदिः परे पदे ।

saMniveza-nivAsa~AtmA sarva~artha.Adi: pare pade |

विद्यते न_अन्यद् अन्यत्वान् नभसि_इव महा.द्रुमः ॥६।९४।३४॥

vidyate na_anyat anyatvAn nabhasi_iva mahA.druma: ||6|94|34||

.

saMniveza-nivAsa~AtmA

sarva~artha.Adi: - for the purposes of all pare pade - in a higher state

vidyate na_anyat anyatvAn_

nabhasi iva mahA.druma: - like a great tree in the spacious sky

.

*vlm.34. All real existence depends on the supreme soul for its subsistence, so all real entities subsist in the supreme essence; orelse it is impossible for any thing to exist in a nullity, as there is no possibility for a forest to subsist in a vacuity (without a firm ground).

*sv.30-....-35 SIKHIDHVAJA said: I know that I am pure consciousness. How this impurity (ignorance) arose in it, I do not know. I am distressed because I am unable to get rid of this impurity which is not-self and unreal.

जानन्_अपि_इति भगवन् अहम्त्वम् अलम् आर्जनम् ।

jAnan_api_iti bhagavan ahamtvam alam Arjanam |

अन्तर् यत् ज्ञम् न जानामि तेन तप्ये चिरम् मुने ॥६।९४।३५॥

antar yat jJam na jAnAmi tena tapye ciram mune ||6|94|35||

.

jAnan_api_iti knowing even so, Lord.bhagavan,

ahamtvam alam "I"dentity enuf

Arjanam

antar - within

yat jJam

na jAnAmi - I do not know

tena tapye ciram mune

.

*vlm.35. Thus sir, knowing it full well, that my egoism is an aspect or shadow of my enternal soul and worthy to be wiped off from it; yet I regret my ignorance of the intrinsic spirit from which it is to be wiped off, and the internal soul be set in full light.

*sv.30-....-35 SIKHIDHVAJA said: I know that I am pure consciousness. How this impurity (ignorance) arose in it, I do not know. I am distressed because I am unable to get rid of this impurity which is not-self and unreal.

KUMBHA.POT said—

एतावत् मात्रकम् वृन्दम् यदि न त्वम् महीपते ।

etAvat mAtrakam vRndam yadi na tvam mahIpate |

जडत्वात् तत् महाबुद्धे यः_असि तत् वद मे_अनघ ॥६।९४।३६॥

jaDatvAt tat mahAbuddhe ya:_asi tat vada me_anagha ||6|94|36||

.

etAvan-mAtrakam vRndam yadi na tvam mahIpate – if such a lot is not yours, EarthLord jaDatvAt tan mahAbuddhe – because it is inert, great thinker ya: asi – who you are tad vada me – tell me that anagha – holy man

.

*vlm.36. kumbha replied:-If you are none of these material objects as you say, nor cloth your egoism consist in materiality; then tell me prince, what you think yourself to be in reality.

*sv. KUMBHA asked: Tell me if that impurity (ignorance), on account of which you are an ignorant man bound to this saMsAra, is real or unreal?

*jd.36 – etAvan-mAtrakam vRndam yadi na tvam mahIpate – if such a lot is not yours, EarthLordjaDatvAt tan mahAbuddhe – because it is inert, great thinkerya: asi – who you aretad vada me – tell me thatanagha – holy man.

FIRECREST said—

चित्.मात्रम् अहम् अच्छ.आत्म.वेदनम् विदुषाम् वर ।

cit.mAtram aham accha~Atma-vedanam viduSAm vara |

यत्र भावाः स्वदन्ते ते निर्णीयन्ते च येन वा ॥६।९४।३७॥

yatra bhAvA: svadante te nirNIyante ca yena vA ||6|94|37||

.

cin.mAtram aham – I am measured Consciousness accha~Atma-vedanam – pure Self-knowledge viduSAm vara – o best of the knowing

yatra bhAvA: svadante te nirNIyante ca yena vA

.

*vlm.37. Sikhidhwaja answered:—I feel myself O most learned sir, to be that intelligent and pure soul, which is of the form of intelligence, which acquaints me of all existence, and which discriminates their different natures.

*sv. KUMBHA asked: Tell me if that impurity (ignorance), on account of which you are an ignorant man bound to this saMsAra, is real or unreal?

*VA - second line, plz
*AS: यत्र means wherein (he is referring to the चित्त of line 1)
so the second line says:
wherein the emotions are enjoyed (sweetened)
and also by which they (the emotions) are sorted (or stabilized)

एवम्.रूपस्य मे लग्नम् नूनम् मलम् अकारणम् ।

evam.rUpasya me lagnam nUnam malam akAraNam |

स=कारणम् वा_अहम् इति यत् पदम् च न वेद्मि_अहम् ॥६।९४।३८॥

sa-kAraNam vA_aham iti yat padam ca na vedmi_aham ||6|94|38||

.

evaM-rUpasya of such a form

my lagna

nUnam malam a-kAraNam

sa-kAraNam vA aham – or I am with a cause

iti yat padam ca na vedmi aham – and such a state I do not know

.

*vlm.38. I perceive thus my egoism to be attached to my body, but whether it is a caused or causeless principle, is what I am perfectly ignorant of.

*sv. KUMBHA asked: Tell me if that impurity (ignorance), on account of which you are an ignorant man bound to this saMsAra, is real or unreal?

लग् #lag -> #lagna- - adhering or clinging to, attached to, sticking to, intent on, clasping, touching, following closely [tailing] (with gen. or ifc) mbh. &c. • with *mArge, sticking to the road • with *hRdaye, one who has penetrated the heart • one who has begun to [do something] +

असत् एतद् अनात्मीयम् प्रमार्ष्टुम् मलम् आत्मनः ।

asat etat anAtmIyam pramArSTum malam Atmana: |

मुने यदा न शक्नोमि तेन तप्ये सु.दारुणम् ॥६।९४।३९॥

mune yadA na zaknomi tena tapye su.dAruNam ||6|94|39||

.

a.sat etat – it is un.real

an.AtmIyam – without an essence ("un.Selfish")

pramArSTum malam Atmana: - , muni, yadA na zaknomi tena tapye su.dAruNam

.

*vlm.39. I am unable O sage, to rub out this sense of my egoism as an unreality and unessentially; and it is on that I greatly regret in myself, (for my inability to get rid of my egoism as you led).

*sv. KUMBHA asked: Tell me if that impurity (ignorance), on account of which you are an ignorant man bound to this saMsAra, is real or unreal?

KUMBHA.POT said—

ब्रूहि किम् तत् महाबाहो लग्नम् तव मलम् महत् ।

brUhi kim tat mahAbAho lagnam tava malam mahat |

स्थितः_असि येन संसारी सता वा_अपि_अथवा_असता ॥६।९४।४०॥

sthita:_asi yena saMsArI satA vA_api_athavA_asatA ||6|94|40||

.

brUhi kim tat - , Master.Bowman,

lagnam tava malam mahat sthita:_asi yena saMsArI satA vA_api_athavA_asatA

.

*vlm.40. kumbha said:—Tell me O prince, what is that great foulness, which thou feelest to be attached to thee, which makes thee act as a man of the world, and whether thou thinkest it as something or a mere delusion.

*sv. KUMBHA asked: Tell me if that impurity (ignorance), on account of which you are an ignorant man bound to this saMsAra, is real or unreal?

FIRECREST said—

चित्त.द्रुमस्य यत् बीजम् अहम्.भावः च मे मलम् ।

citta-drumasya yat bIjam aham.bhAva: ca me malam |

तत् च त्यक्तुम् न जानामि त्यक्तम् त्यक्तम् उपैति माम् ॥६।९४।४१॥

tat ca tyaktum na jAnAmi tyaktam tyaktam upaiti mAm ||6|94|41||

.

citta-drumasya yat bIjam what is the seed of the Affection.tree

aham.bhAva:_ca me and my "I".feeling is impure malam

tat ca tyaktum na jAnAmi and I don't know how to renounce it

tyaktam tyaktam upaiti mAm renounced, the renounced comes back to me

.

*vlm.41. Sikhidhwaja replied:—The sense of my egoism, which is the root of the tree of my mind, is the great foulness that attaches to me; I know not how to get rid of it, for however I try to shun it, the more it clings about me.

*sv.41-...-45 SIKHIDHVAJA replied: That impurity is also the egosense and the seed for this big tree known as citta (mind). I do not know how to get rid of it. It returns to me even when it is renounced by me!

KUMBHA.POT said—

कारणाज् जायते कार्यम् यत् तत् सर्वत्र सम्भवेत् ।

kAraNAt jAyate kAryam yat tat sarvatra sambhavet |

अन्यत् तु_असत्-द्वि.चन्द्र.आभम् दृष्तम् एतत् न विद्यते ॥६।९४।४२॥

anyat tu_asat-dvi.candra~Abham dRStam etat na vidyate ||6|94|42||

.

kAraNAt jAyate kAryam yat - from Cause bearing Effect which tat sarvatra sambhavet - that everywhere comes.to.be anyat tu - but something.else asat-dvicandra~Abham dRStam - having been seen as the light of an unreal double moon etan na vidyate – this is not known.to.be

.

*vlm.42. kumbha said:—Every effect is produced from some cause or other, and this is the general law of nature everywhere; anything otherwise is as false as the sight of a second moon in the sky, which is nothing but a reflexion of the true moon,

*sv.41-...-45 SIKHIDHVAJA replied: That impurity is also the egosense and the seed for this big tree known as citta (mind). I do not know how to get rid of it. It returns to me even when it is renounced by me!

कारणाज् जायते कार्यम् अहम्.भावात् भव.अङ्कुरः ।

kAraNAt jAyate kAryam aham.bhAvAt bhava.aGkura: |

इति कारणम् अन्विष्य कथयस्व मम_अधुना ॥६।९४।४३॥

iti kAraNam anviSya kathayasva mama_adhunA ||6|94|43||

.

* kAraNAt jAyate kAryam aham.bhAvAt bhavAGkura: iti kAraNam anviSya kathayasva mama~adhunA

.

*vlm.43. It is the cause which produces the effect, whether it be a big one or the small rudiment of it; therefore explore into the cause of your egoism, and tell me what it is.

*sv.41-...-45 SIKHIDHVAJA replied: That impurity is also the egosense and the seed for this big tree known as citta (mind). I do not know how to get rid of it. It returns to me even when it is renounced by me!

FIRECREST said—

मुने_अहम् इति दोषस्य वेदनम् वेद्मि कारणम् ।

mune_aham iti doSasya vedanam vedmi kAraNam |

तत् यथा_उपशमम् याति तत् मे वद मुनीश्वर ॥६।९४।४४॥

tat yathA_upazamam yAti tat me vada munIzvara ||6|94|44||

.

muni, "I" doSasya vedanam - of evil the knowledge vedmi kAraNam - I know to be the cause tat - that yathA_upazamam yAti - as to subsidence it comes

tat me vada munIzvara - that tell me, muni.Lord

.

*vlm.44. Sikhidhwaja replied:—I know my sagely guide, that it is mere illusion-máyá, which is the cause of the fallacy of my egoism; but tell me sir, how this error of mine is to subside and vanish away from one.

*sv.41-...-45 SIKHIDHVAJA replied: That impurity is also the egosense and the seed for this big tree known as citta (mind). I do not know how to get rid of it. It returns to me even when it is renounced by me!

चितः_चेत्य.उन्मुखत्वेन दुःखाय_अयम् अहम् स्थितः ।

cita:_cetya~unmukhatvena du:khAya_ayam aham sthita: |

चेत्य.उपशमनम् ब्रूहि मुने तत् उपशान्तये ॥६।९४।४५॥

cetya~upazamanam brUhi mune tat upazAntaye ||6|94|45||

.

cita:_cetya~unmukhatvena du:khAya_ayam aham sthita: cetya~upazamanam brUhi - , muni, tat upazAntaye

.

*vlm.45. It is from the proclivily of the mind towards the thinkables, that I am suffering all these pains and pangs within myself; now tell me O muni, about the means of suppressing my thots, in regard to external objects.

*sv.41-...-45 SIKHIDHVAJA replied: That impurity is also the egosense and the seed for this big tree known as citta (mind). I do not know how to get rid of it. It returns to me even when it is renounced by me!

KUMBHA.POT said—

कारणम् कारण.ज्ञः_असि वेदनस्य दशा_आशु मे ।

kAraNam kAraNa.jJa:_asi vedanasya dazA_Azu me |

ततः_त्वाम् बोधयिष्यामि कारण.अकारण-क्रमम् ॥६।९४।४६॥

tata: tvAm bodhayiSyAmi kAraNa~akAraNa-kramam ||6|94|46||

.

kAraNam kAraNa.jJa:_asi vedanasya dazA_Azu me

tata:_tvAm bodhayiSyAmi

thus I will awaken you to the process of causeless cause

.

kAraNa~a.kAraNa-kramam -

.

*vlm.46. kumbha said:—Tell me whether your thinking and knowing, are the causes of your thinkables and knowables, or these latter actuate your thinking and knowing powers. If you can tell me this, then shall I be able to explain to you the process of the cause and effect.

*sv.46-47 KUMBHA said: The effect arising from a real cause is self-evident at all times everywhere. Where the cause is not real, the effect is surely as unreal as the second moon seen in diplopia. The sprout of saMsAra has arisen from the seed of egosense. Enquire into its cause and tell me now.

*vA - you know the cause, so tell me quickly the cause of the perception, and then I will explain to you the sequence of कारणाकारण - cause and effect? cause of non-caused?
*AS: The word कारण+अकारण+क्रम means the chain of cause and non cause. The idea is that things are are apparent causes can become non causes when the situations are altered.

वेद्य.वेदन.रूपस्य चेत्य.संचेतनस्य मे ।

vedya-vedana-rUpasya cetya-saMcetanasya me |

अ=कारणम् कारणताम् यत् यातम् तव तत् वद ॥६।९४।४७॥

a.kAraNam kAraNatAm yat yAtam tava tat vada ||6|94|47||

.

vedya-vedana-rUpasya of a form of knowable knowing of my conceivable conception cetya-saMcetanasya me a.kAraNam without cause kAraNatAm yad_yAtam which comes to a causal state tava tat vada tell me how that is for you

.

*vlm.47. Now tell me which do you think to be the cause and not the cause, of knowing and knowable, and of thinking and the thinkable, which are the subjects of my question to you.

*sv.46-47 KUMBHA said: The effect arising from a real cause is self-evident at all times everywhere. Where the cause is not real, the effect is surely as unreal as the second moon seen in diplopia. The sprout of saMsAra has arisen from the seed of egosense. Enquire into its cause and tell me now.

*VA - pls?
Knowledge of knowable, cognition of cognisable -
(tell me) how non-causal becomes cause?
By a-kAraNam he means knowable? How knowable becomes cause for knowledge?
*AS: The pair चेत्य, संचेतन which has the nature of that can be perceived
and the perception.
Tell me how the चेत्य became the cause of its perception according to
you (तव यातम्).
The point being made is subtle.
A thing that is perceived is considered a cause of perception, because
in ordinary discussion, it is presumed that you cannot see what does not
exist. However, since the perceivable world is unreal, it cannot be a
cause of anything.
So, the question is asked
"how do you explain this non cause being considered as a cause?"

FIRECREST said—

चेत्य.चेतन.रूपस्य वेद्य.संवेदन.आकृतेः ।

cetya-cetana-rUpasya vedya-saMvedana~AkRte: |

इयम् पदार्थ.सत्ता_इह देह.आदिः कारणम् मुने ॥६।९४।४८॥

iyam padArtha-sattA_iha deha.Adi: kAraNam mune ||6|94|48||

.

cetya-cetana-rUpasya of a form of conceivable conception

of an embodiment of understandable understanding

vedya-saMvedanaAkRte:

iyam padArtha-sattA_iha this present state of the reality of things

deha.Adi: the bodily formation is the cause, muni

.

*vlm.48. Sikhidhwaja answered:—I think, O sage, that the sensible objects of the body &c, are the causes of the thinking and thinkable (thots), and of knowing and the knowables or knowledge. (Because unless there be things in actual existence, we can neither think of or know anything, nor have any idea or knowledge of it at all).

*sv.48-.-50 SIKHIDHVAJA replied: O sage, I see that experience is the cause of egosense. But, tell me how to get rid of it.

शरीर.आदितया_उदेति वेदनम् वस्तु.सत्तया ।

zarIra.AditayA_udeti vedanam vastu-sattayA |

असत्य.आभासया स्पन्दः_यथा पवन.लेखया ॥६।९४।४९॥

asatya~AbhAsayA spanda:_yathA pavana-lekhayA ||6|94|49||

.

thru the bodily organism

knowledge arises

with a substantially.real state

:

with an unreal projection

its spanda.Vibration

is like a whiff of air or lick of flame

.

zarIra.AditayA_udeti vedanam vastu-sattayA | asatya~AbhAsayA spanda:_yathA pavana-lekhayA

.

*vlm.49. Our knowledge of the entity of things, appears only in the sensible forms of bodies; or else the mere abstract thought of a thing, is as empty as an airy nothing.

असत्ताम् वस्तु.सत्तया न_अवगच्छामि_अहम् यथा ।

asattAm vastu-sattayA na_avagacchAmi_aham yathA |

अहम्त्व.वेदनम् चित्त.बीजम् सम्.उपशाम्यति ॥६।९४।५०॥

ahamtva-vedanam citta-bIjam sam.upazAmyati ||6|94|50||

.

a state of nonBeing with a substantial reality?

I don't get it

—

how does knowing an "I"dentity Affection.seed bring it to a quiet state?

.

asattAm vastu-sattayA na_avagacchAmi_aham yathA | ahamtva-vedanam citta-bIjam sam.upazAmyati

.

*vlm.50. As I can not conceive the non-entity of a positive entity, nor the abstract nature of a concrete body; so I know not how my egoism, which is the seed of my mind, can be at once ignored by me.

*sv. O sage, I see that experience is the cause of egosense. But, tell me how to get rid of it.

KUMBHA.POT said—

विद्यते यदि देह.आदि.वस्तु.सत्ता तद् अस्ति ते ।

vidyate yadi deha.Adi-vastu-sattA tat asti te |

अभावात् देह.सत्ता.आदेः किम् निष्ठम् तव वेदनम् ॥६।९४।५१॥

abhAvAt deha-sattA.Ade: kim niSTham tava vedanam ||6|94|51||

.

vidyate yadi deha.Adi-vastu-sattA tad asti te abhAvAd deha-sattA-Ade: kim niSTham tava vedanam

.

*vlm.51. kumbha said:—If thou rely on thy material body as a real existence, then tell me, on what does your knowledge depend, when your soul is separated from the body.

*sv.51 KUMBHA asked again: Ah, you are able to find the causes of effects! Tell me then the cause of such experience. I shall then tell you how to get rid of the cause. When consciousness is both the experiencing and the experience, and when there was no cause for the experience as the object to arise, how did the effect (experience) arise?

FIRECREST said—

यस्य_उपलभ्यते किम्.चित् स्वरूपम् कलन.आत्मकम् ।

yasya_upalabhyate kim.cit_svarUpam kalana~Atmakam |

असत्_रूपम् कथम् तत् स्यात् प्रकाशः स्यात् कथम् तमः ॥६।९४।५२॥

asat rUpam katham tat syAt prakAza: syAt katham tama: ||6|94|52||

.

yasya - of what upalabhyate - is gotten.to.know kim.cit – whatever the svarUpam - nature kalana~Atmakam – an imaginary kind

an unreal form

how can that be?

illumination would be how the dark?

.

*vlm.52. Sikhidhwaja replied.—The body which is evident to view, and a real entity, cannot be taken for an unreality by any body; as the palpable sun light, eannot be called darkness by any man of common sense.

*sv.52 SIKHIDHVAJA replied: Surely on account of the objective reality, such as the body? I am unable to see how such objective reality is seen as false.

* yasya - of what upalabhyate - is gotten.to.know kim.cit – whatever the

svarUpam - nature kalana~Atmakam – an imaginary kind an unreal form how can that be? illumination would be how the dark?

हस्त-पाद.आदि=संयुक्तः क्रिया-फल.विलासवान् ।

hasta-pAda.Adi=saMyukta: kriyA-phala.vilAsavAn |

सदा_अनुभूयमानः_अयम् देहः न_अस्ति कथम् मुने ॥६।९४।५३॥

sadA_anubhUyamAna:_ayam deha: na_asti katham mune ||6|94|53||

.

conjoined with hands and feet &c.

kriyA-phala.vilAsavAn – sporting with Action and Fruition

sadA anubhUyamAna: - ever experiencing

ayam deha: na asti this body is not?!

katham mune – how can that be, muni?

.

*vlm.53. Who can ignore the body, which is replete with its hands and feet and other members; which is full of activity and vivacity, and whose actions are so palpable to sight: and which so evident to our perception and conception.

*jd.53 - hasta-pAda.Adi=saMyukta: - conjoined with hands and feet &c.kriyA-phala.vilAsavAn - sporting with Action and FruitionsadA anubhUyamAna: - ever experiencingayam deha: na asti - This body is not?!katham mune - How can that be, muni?

KUMBHA.POT said—

कारणम् यस्य कार्यस्य भूमिपाल न विद्यते ।

kAraNam yasya kAryasya bhUmipAla* na vidyate |

विद्यते न_इह तत् कार्यम् तत् संवित्तिः_तु विभ्रमः ॥६।९४।५४॥

vidyate na_iha tat kAryam tat saMvitti: tu vibhrama: ||6|94|54||

.

the cause

yasya kAryasya of such effect, Earthlord,

is not known to be

vidyate na iha tat-kAryam –

not known here is That-effect

tat-saMvittis tu vibhrama:

for That-Awareness is delusion.

*vlm.54. kumbha said.—Know prince, that nothing can be said to exist, which is not produced by some cause; and the knowledge or consciousness that we have of it, cannot be but the product of mistake and error.

*sv.54 KUMBHA said: If experience rests on the reality of objects like the body, then if the body, etc., are proved to be unreal, on what will experience rest? When the cause is absent or unreal, the effect is non-existent and the experience of such an effect is delusion.

*jd.54 - kAraNam - the causeyasya kAryasya - of such activitybhUmipAla - Earthlordna vidyate - is not knownvidyate na iha tat-kAryam - not known here is That-activitytat-saMvittis tu vibhrama: - for That-Awareness is delusion.

कारणेन विना कार्यम् शरीरे न कदाचन ।

kAraNena vinA kAryam zarIre na kadAcana |

विद्यते यस्य नो* बीजम् तत् द्रव्यम् क्व_इव जायते ॥६।९४।५५॥

vidyate yasya no* bIjam tat dravyam kva_iva jAyate ||6|94|55||

.

kAraNena vinA

kAryam zarIre na kadAcana |

vidyate yasya no* bIjam

tat dravyam kva_iva jAyate -

.

without a cause

an effect does not happen anywhen in the body

:

when something has no seed

how would that thing come to be

?

*vlm. There can be no product without a similar cause, and no material form can come out from a formless and immaterial agent. How can any thing come to existence, without having its seed of the like nature?

अ=कारणम् तु यत् कार्यम् सत् इव_अग्रे_अनुभूयते ।

a-kAraNam tu yat kAryam sat iva_agre_anubhUyate |

तत् द्रष्तुः_विभ्रमात् विद्धि मृग-तृष्ण-जल.उपमम् ॥६।९४।५६॥

tat draStu:_vibhramAt viddhi mRga-tRSNa-jala~upamam ||6|94|56||

.

but without cause

what is effect

is experienced as.if real

by the confused Perceiver

:

know that as like the water of a mirage

.

*vlm.p.56 Whatever thing appears to anyone without a true cause is as false an appearance to its deluded observer as a mirage in a desert.

*vlm. ... before its deluded observer.

अविद्यमानम् एव त्वम् विद्धि मिथ्याभ्रम.उदितम् ।

न_अति.यत्नवतः_अपि_एतत् मृगतृष्ण.अम्बु लभ्यते ॥६।९४।५७॥

avidyamAnam eva tvam viddhi mithyAbhrama~uditam |

na_ati.yatnavata:_api_etat mRgatRSNa~ambu labhyate ||6|94|57||

.

avidyamAnam eva tvam

viddhi mithyAbhrama~uditam

na_ati.yatnavata:_api_etat

mRgatRSNa~ambu labhyate - .

*vlm.57. Know thyself to be no real existence, but a false shape of your error only; and with whatever earnestness you took to it, you will never get any water from this delusive mirage.

*sv.55-.-57 What, then, is the cause of objects like the body?

FIRECREST said—

असतः द्वि.इन्दु-बिम्ब.आदेः न युक्तम् कारण~ईक्षणम् ।

asata: dvi.indu-bimba.Ade: na yuktam kAraNa~IkSaNam |

वन्ध्या-तनय.सर्व.अङ्ग.मण्डनम् कस्य राजते ॥६।९४।५८॥

vandhyA-tanaya-sarva~aGga-maNDanam kasya rAjate ||6|94|58||

.

* asata: dvi.indu-bimba.Ade: -

of the unreality of things like a double moon

na yuktam kAraNa~IkSaNam –

there is no use looking for a cause

vandhyA-tanaya-sarva~aGga-maNDanam -

barren.woman-son-all.aGga-maNDanam

kasya rAjate - .

*vlm.58. Sikhidhwaja said,—It is as useless to inquire the cause of a nonentity, as it is fruitless to look into the origin of the secondary moon which but false reflex of the true one. Believing in a nullity, is as decorating the person of a barren women's son.

*sv.58-.-60 SIKHIDHVAJA asked: The second moon is surely not unreal because it has a cause which is eye-disease. The barren woman's son is never seen and that is unreal. Why, is not the father the cause for the existence of the body?

Kumbha.Pot said—

कारणेन विना कार्यम् शरीर.आदि.अस्थि.पञ्जरम् ।

kAraNena vinA kAryam zarIra.Adi-asthi-paJjaram |

अविद्यमानम् एव_इदम् विद्धि_अ=सम्भवतः नृप ॥६।९४।५९॥

avidyamAnam eva_idam viddhi_a.sambhavata: nRpa ||6|94|59||

.

the Body with its cage of bone is an effect without a cause

so know this to be misunderstanding

since it does not happen, Lord of men

.

*vlm. The body with its bones and ribs, are products of no assignable cause; therefore know it as no entity, because it is impossible for the frail body to be the work of an Everlasting Maker.

FIRECREST said—

हस्त.पाद.आदि=युक्तस्य शरीरस्य मुनीश्वर ।

hasta.pAda.Adi=yuktasya zarIrasya munIzvara |

नित्यम् आलक्ष्यमाणस्य पिता कस्मात् न कारणम् ॥६।९४।६०॥

nityam AlakSyamANasya pitA kasmAt na kAraNam ||6|94|60||

.

hasta.pAda.Adi=yuktasya zarIrasya –

of Body with its various parts

munIzvara –

o muniLord

nityam –

ever

AlakSyamANasya pitA kasmAn_na kAraNam - .

*vlm.60. Sikhidhwaja said.—Now tell me sir, why we should not reckon our fathers the causes and producers of our bodies, with all theirs members; and parts, since they arc known as the immediate causes of these.

*sv.58-.-60 SIKHIDHVAJA asked: The second moon is surely not unreal because it has a cause which is eye-disease. The barren woman's son is never seen and that is unreal. Why, is not the father the cause for the existence of the body?

KUMBHA.POT said—

कारण.अभावतः राजन् पिता नाम न विद्यते ।

kAraNa~abhAvata: rAjan pitA nAma na vidyate |

असतः यत् तु संजातम् असत् एव तत् उच्यते ॥६।९४।६१॥

asata: yat tu saMjAtam asat eva tat ucyate ||6|94|61||

.

kAraNa~a.bhAvatas

rAjan –

Your Majesty

pitA nAma na vidyate –

a "Father" is not known to be

asata: yat tu saMjAtam -

x

asat eva tat ucyate –

the unreal is said to be that.

*vlm.61. kumbha replied.—The father can be nothing and no cause, without his having another cause for himself; because whatever is without a cause is nothing in itself.

*sv. KUMBHA replied: But, then, that father is unreal: that which is born of unreality is unreal, too.

पर.अर्थानाम् च कार्याणाम् कारणम् बीजम् उच्यते ।

para~arthAnAm ca kAryANAm kAraNam bIjam ucyate |

सम्भवति_अङ्ग जगति न बीजेन विना_अङ्कुरः ॥६।९४।६२॥

sambhavati_aGga jagati na bIjena vinA_aGkura: ||6|94|62||

.

para~ArthAnAm ca kAryANAm kAraNam –

and of effected things the cause

bIjam ucyate –

is called the Seed

sambhavati_aGga jagati

na bIjena vinA_aGkura: - .

*vlm.62. The causes of all things and effects are called as their aeetis, and when there is no seed in existence, it is impossible for a germ to be produced in the earth from nothing. (Exni:ilo ni:il fit).

*sv. KUMBHA replied: But, then, that father is unreal: that which is born of unreality is unreal, too.

तस्मात् न कारणम् यस्य कार्यस्य_इह_उपपद्यते ।

tasmAt na kAraNam yasya kAryasya_iha_upapadyate |

बीज.अभावे हि तत् न_अस्ति तत् संवित्तिः_तु विभ्रमः ॥६।९४।६३॥

bIja~abhAve hi tat na_asti tat saMvitti: tu vibhrama: ||6|94|63||

.

tasmAt

na kAraNam yasya kAryasya iha upapadyate –

there is no cause from which an effect is here derived

bIja~a.bhAve hi tat na_asti –

for in the absence of a seed that is not

tat saMvitti:_tu vibhrama: - .

*vlm.63. So when you cannot trace out the cause of an event, account the event as no event at all; because there can nothing without its seed, and the knowledge of a causeless effect or eventuality, is an utter impossibility and fallacy of the understanding.

*sv. KUMBHA replied: But, then, that father is unreal: that which is born of unreality is unreal, too.

अवश्यम् खलु यत् न_अस्ति निर्बीजम् तत् मति-भ्रमः ।

avazyam khalu yat na_asti nirbIjam tat mati-bhrama: |

द्वि.इन्दुत्व.मरु-भूमि.अम्बु.वन्ध्या.पुत्र-दशासमम् ॥६।९४।६४॥

dvi.indutva-maru-bhUmi-ambu-vandhyA.putra-dazAsamam ||6|94|64||

.

* avazyam khalu

yat na asti - what is not

nirbIjam tat mati-bhrama: - seedless is that thot-delusion

dvi.indutva-maru-bhUmy-ambu-vandhyA.putra-dazAsamam - .

*vlm.64. It is an egregious error to suppose the existence of a thing without its cause or seed, such as to suppose the existence of two moons in the sky, of water in the mirage and of the son of a barren woman.

*sv. KUMBHA replied: But, then, that father is unreal: that which is born of unreality is unreal, too.

FIRECREST said—

पितामहानाम् पुत्राणाम् पितॄणाम् च जगत्-त्रये ।

pitAmahAnAm putrANAm pitRRNAm ca jagat-traye |

आद्यः पितामहः कस्मात् पूर्व.उत्पत्तौ न कारणम् ॥६।९४।६५॥

Adya: pitAmaha: kasmAt pUrva~utpattau na kAraNam ||6|94|65||

.

of grandfathers, fathers, & sons in the three worlds

how is the Primal Grandfather brahmA not

the cause of the first outfalling of creation

?

*vlm. Now tell me sir, why should not our parents betaken as the causes of our production, who had our grandfathers and grandmothers for the causes or seeds of their birth likewise; and why should we not reckon our first greatgrandfather (Brahmá), as the prime proginitor of the human race?

*jd.65 - pitAmahAnAm putrANAm pitRRNAm ca - of grandfathers, sons, and fathersjagat-traye - in the three worldsAdya: pitAmaha: kasmAt - why is the Primal GrandfatherpUrva~utpattau na kAraNam - not the cause of the first outfalling/creation.

KUMBHA.POT said—

आद्यः पितामहो यः स्यात् सः_अपि न_अस्ति_एव भू.पते ।

Adya: pitAmaho ya: syAt sa:_api na_asti_eva bhU.pate |

कारण.अभावतः नित्यम् यदा भावः न कस्यचित् ॥६।९४।६६॥

kAraNa~abhAvata: nityam yadA bhAva: na kasyacit ||6|94|66||

.

Adya: pitAmaho ya: syAt sa:_api na_asti_eva bhU.pate | kAraNa~abhAvata: nityam yadA bhAva: na kasyacit

.

he who you think would be the Primal Ancestor

he too does not exist, Protector of the Earth

because of the absence of a cause

always

there is no presence of anything

.

*vlm. The prime greatgrandfather, O prince, cannot be the original cause, since he also requires a cause for his birth, or else he could not come into existence.

कारणस्य स्व.बीजस्य नित्य.अभावात् पितामहः ।

kAraNasya sva.bIjasya nitya~abhAvAt pitAmaha: |

अन्यः स दृश्यमानः_अपि भ्रमाद् अन्यः न विद्यते ॥६।९४।६७॥

anya: sa* dRzyamAna:_api bhramAt anya: na vidyate ||6|94|67||

.

kAraNasya sva.bIjasya

nitya~a.bhAvAt

pitAmaha: anya:

sa dRzyamAna: api

bhramAt –

thru delusion

anya: na vidyate –

another is not known to be.

*vlm.67. The greatgrandfather of creation even Brahmá himself, is the cause of production by means of the seeds of the supreme spirit which produced him; or else the visible form in which he appeared, was no more than a mere delusion,

*sv.66-..-69 If one says that the first Creator is the original cause of all subsequent bodies, in fact even that is not true! The Creator himself is non-different from the reality; hence his appearance as other than the reality (this creation, etc. ) is delusion.

मृगतृष्ण.अम्बुवत्-भ्रान्ति.रूप* एव_अवभासते ।

mRgatRSNa~ambuvat-bhrAnti-rUpa* eva_avabhAsate |

पितामहा.अर्थ.कारित्वम् अपि तस्य भ्रम.आत्मकम् ॥६।९४।६८॥

pitAmahA-artha.kAritvam api tasya bhrama~Atmakam ||6|94|68||

.

mRgatRSNa~ambuvad-bhrAnti-rUpa

mirage.waterlike-delusion-form

eva_avabhAsate

pitAmahA-artha.kAritvam api -

Grandfather-artha.kAritvam api

tasya bhrama~Atmakam - .

*vlm.68. Know the form of the visible world, to be as great a fallacy as the appearance of water in the mirage; and so the creativeness of the greatgrandfather Brahmá, is no more than an erroneous misconception.

*sv.66-..-69 If one says that the first Creator is the original cause of all subsequent bodies, in fact even that is not true! The Creator himself is non-different from the reality; hence his appearance as other than the reality (this creation, etc. ) is delusion.

पितामहा.उदरे तस्य मिथ्या-प्रत्ययतः स्थितिः ।

pitAmahA.udare tasya mithyA-pratyayata: sthiti: |

घना तव निवृत्ता_एव मार्ययिष्यामि_अथ_उत्तरम् ॥६।९४।६९॥

ghanA tava nivRttA_eva mAryayiSyAmi_atha_uttaram ||6|94|69||

.

pitAmahA~udare tasya

mithyA-pratyaya.tas

sthiti: ghanA tava

nivRttA_eva

mAryayiSyAmi_atha_uttaram - .

.

*vlm.69. I will now wipe off the dark cloud of your error, that our great grandfather Brahmá was conceived in the womb of the supreme spirit, (whereby he is styled the padma—yoni or born of the lotus like navel string of God); and this will be salvation of your soul. (And Adam's ancestors without end. Young).

*sv. The realisation of this truth enables one to get rid of the ignorance and egosense.

तस्मात् चित्.आत्मकतया_आत्मनि चित्ततः_अयम्

tasmAt cit.AtmakatayA_Atmani cittata:_ayam

नित्यम् स्वयम् कचति भूमिप देव.देवः ।

nityam svayam kacati bhUmipa deva.deva: |

तेन_एव पद्मज इति स्वयम् आत्मना_आत्मा

tena_eva padmaja* iti svayam AtmanA_AtmA

प्रोक्तः स्वरूप इति शान्तम् इदम् समस्तम् ॥६।९४।७०॥

prokta: svarUpa* iti zAntam idam samastam ||6|94|70||

.

tasmAt cit.AtmakatayA_Atmani cittata:_ayam

nityam svayam kacati bhUmipa deva.deva: |

tena_eva padmaja* iti svayam AtmanA_AtmA

prokta: svarUpa* iti zAntam idam samastam -

.

from That

thru the state of a bit of the Consciousness.Self

in yourself thru the affective mind

this forever itself projects, Protector of the Earth, as God of Gods

:

"the LotusBorn" himself thru the Self is said to be the Self

whose nature is this peaceful whole

.

*vlm.70. Now therefore know, O prince, that the lord God shines forever with his intelligent soul and mind in Himself; it is from him that the lotus born brahmA and the whole universe, are manifest to our view, and that there is nothing which exhibits itself without Him.

*sv. The realisation of this truth enables one to get rid of the ignorance and egosense.

.

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: cittam ahaMkAra:

माया-इति.आदि.अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

next Canto:

FM6095 FIRE.CREST'S REPOSE 2.DC05 .z25

https://www.dropbox.com/s/3yk40tgruwb6qhg/fm6095%202.dc05%20FIRE-CREST%27S%20REPOSE%20.z25.docx?dl=0

FM.6.50-FM.6.99

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

+++
santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

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

The complete YVFiles of this masterpiece can be found at

http://goo.gl/k3hRBX

On Sun, Dec 4, 2016 at 9:31 PM jivadas <das.jiva@gmail.com> wrote:

fm6094 2.dc03-04 FIRE-CREST AWAKENS .z70

work in progress .v16

work in progress .v15

latest update:

https://www.dropbox.com/s/fzh2j8z6pcsumia/fm6094%202.dc03-04%20FIRE-CREST%20AWAKENS%20.z70.docx?dl=0

Oॐm

FIRE.CREST AWAKENS

vasiShTha said—

एवम् वदति वै कुम्भे चित्त-त्यागम् मुहुर्.मुहु: । अन्तर्.विचारयन्_सौम्यो राजा वचनम् अब्रवीत् ॥६।९४।१॥

evam vadati vai kumbhe citta-tyAgam muhur.muhu: | antar.vicArayan_saumyo rAjA vacanam abravIt ||6|94|01||

.

evam vadati vai kumbhe

when Kumbha had spoken thus

citta-tyAgam muhur-muhu:

about forsaking the citta.Affection at every moment

antar-vicArayan saumyo rAjA

the moonlike Prince enquiring within

vacanam abravIt

spoke these words:

~vlm.1 VASISHTHA continued:—As the disguised boy was admonishing in this manner on the relinquishment of mind (i.e. the mental passions and affections); the prince ruminated inwardly on its sense, and then spoke as follows.

~sv. SIKHIDHVAJA said: Pray, tell me the exact nature of this citta (mind) and also how to abandon it so that it does not arise again and again.

When Kumbha thus had spoken of

the Chitta Affection, and how

it must be constantly forgone,--

the moonlike Prince, his thoughts within,

responded to him with these words:

shikhidhvaja.FIRECREST said—

हृदय-आकाश-विहगो हृदय-द्रुम-मर्कट: । भूयो-भूयो निरस्तम् हि समभ्येत्य्_एव मे मन: ॥६।९४।२॥

hRdaya-AkAza-vihago hRdaya-druma-markaTa: | bhUyo-bhUyo nirastam hi samabhyeti_eva me mana: ||02||

.

hRdaya-AkAza=vihaga:

Heart-space/sky=bird The bird in my Heart-sky

hRdaya-druma=markaTa:

the ape in my Heart-tree

bhUyo-bhUyas nirastam hi

though banished again and again

samabhyeti eva me mana:

returns again as my manas.Mind.

~vlm.2. Sikhidhwaja said:—I find my mind fluttering always, as a bird in the open sky of my bosom; and lurking incessantly as an ape, in the wilderness of my heart.

~sv. SIKHIDHVAJA said: Pray, tell me the exact nature of this citta (mind) and also how to abandon it so that it does not arise again and again.

The bird that flies in my Heart-sky,

the ape that plays in my Heart-tree,

though chased-away repeatedly,

returns again. It is my Mind!

जानामि च_एतद्_आदातुम् मत्स्यम् जाल इव_आकुलम् । त्यागम् अस्य न जानामि चित्तम् द्रव्य इव_उत्तम ॥६।९४।३॥

jAnAmi ca_etat_AdAtum_matsyam jAla iva_Akulam | tyAgam asya na jAnAmi cittam dravya iva_uttama ||03||

.

jAnAmi ca_etat_AdAtum_matsyam jAla iva_Akulam |

tyAgam asya na jAnAmi cittam dravya iva_uttama ||03||

AB. ... he uttama ||

~vlm.3. I know how to restrain my mind, as they do the fishes in the net; but know not how to get rid of it. when it is so much engaged with the objects of sense.

~sv. SIKHIDHVAJA said: Pray, tell me the exact nature of this citta (mind) and also how to abandon it so that it does not arise again and again.

चित्तस्य_ आदौ स्वरूपम् मे यथावद्_भगवन्_वद । ततश् चित्त-परित्यागम् यथावद्_वद मे प्रभो ॥६।९४।४॥

cittasya_ Adau svarUpam me yathAvat_bhagavan_vada | tataz citta-parityAgam yathAvat_vada me prabho ||04||

.

*jd.4 –

cittasya Adau - first, of the citta.AffectionsvarUpam me yathAvat - tell me about the naturebhagavan vada - tell me, Lordtata: citta-parityAgam - and then renunciation of citta.AffectionyathAvad vada me prabho -

likewise tell me, sir.

~vlm.4. Please sir acquaint me first with the nature of the mind, and then teach me the method of relinquishing it for ever from me.

~sv. SIKHIDHVAJA said: Pray, tell me the exact nature of this citta (mind) and also how to abandon it so that it does not arise again and again.

*jd.4 - cittasya Adau - first, of the citta.AffectionsvarUpam me yathAvat - tell me about the naturebhagavan vada - tell me, Lordtata: citta-parityAgam - and then renunciation of citta.AffectionyathAvad vada me prabho -

likewise tell me, sir.

kumbha.Pot said—

वासना_एव महाराज स्वरूपम् विद्धि चेतस: । चित्त-शब्दस्_तु पर्यायो वासनाया उदाहृत: ॥६।९४।५॥

vAsanA_eva mahArAja svarUpam viddhi cetasa: | citta-zabda:_tu paryAyo vAsanAyA udAhRta: ||05||

.

vAsanA_eva

mahArAja

svarUpam viddhi cetasa: |

citta-zabda:_tu paryAyo vAsanAyA udAhRta:

वासना एव this "vAsanA" - only vAsanA

महाराज O Great KingGreat Majesty

is the nature of Affective Awareness.

*विद्धि स्वरूपम् * चेतसः know as the nature of Chetas Awareness / consciousness the empty Chit-Consciousness becomes becomes aware

as for the word "Chitta", it is the Affective mind—equivalent to vAsanA.

चित्त-शब्दस् तु as for the word "Chitta", Affective mind

पर्यायो वासनाया उदाहृतः it is considered equivalent to vAsanA. -5-

~vwv.1963/5. King! Know that desire alone is the essential nature of the mind. The word "mind" (_citta) is declared to be a synonym of desire (_vAsanA).

~sv.5 KUMBHA (THE BRÂHMANA CUDALA) replied: Vasana (memory, subtle impressions of the past, conditioning) is the nature of this citta (mind). In fact they are synonyms.

~vlm.5. Kumbha replied:—Know great prince, cupidity to be the intrinsic nature of the mind; and know the word desire to be used a synonym for the mind. (The mind and will are synonymous terms).

त्यागस्_तस्य_ अतिसुकर: सुसाध्य: स्पन्दनाद्_अपि । राज्याद्_अप्य्_अधिक_आनन्द: कुसुमाद्_अपि सुन्दर: ॥६।९४।६॥

tyAga:_tasya_ atisukara: susAdhya: spandanAt_api | rAjyAt_api_adhika_Ananda: kusumAt_api sundara: ||06||

.

*jd.6 - tyAgas tasya –

such renunciation isati-sukara: - easily donesu-sAdhya: - easily perfectedspandanAt_api - even than activityrAjyAd api - even than the kingdomadhika-Ananda: - it is more surpassing joykusumAd api sundara: - even more beautiful than a flower.

~sv.6 Its abandonment or renunciation is easy, easily accomplished, more delightful than even the sovereignty over a kingdom, and more beautiful than a flower.

~vlm.6. The abandonment of the mind is very easy, and more facile than the stirring of it; it is attended with a greater delight, than the possession of a kingdom can afford, and is more pleasant than the scent of fragrant flowers.

*jd.6 - tyAgas tasya - such renunciation isati-sukara: - easily donesu-sAdhya: - easily perfectedspandanAt_api - even than activityrAjyAd api - even than the kingdomadhika-Ananda: - it is more surpassing joykusumAd api sundara: - even more beautiful than a flower.

मूर्खस्य तु मनस्-त्यागो नूनम् दु:.साध्यताम् गत: । पामरस्य_इव साम्राज्यम् तृणस्य_इव सुमेरुता ॥६।९४।७॥

mUrkhasya tu manas-tyAgo nUnam du:.sAdhyatAm gata: | pAmarasya_iva sAmrAjyam tRNasya_iva sumerutA ||07||

.

mUrkhasya tu manas-tyAgo

nUnam du:.sAdhyatAm gata:

pAmarasya_iva sAmrAjyam tRNasya_iva sumerutA

jd>#pai* —> #pAman a skin disease _ChUp. —> #pAmara, #pAmarA, #pAmarI पामर (-रा, -री f) -adj.- scabby • Vile, wicked. • Vulgar, stupid. • Poor, helpless. •• *pAmara: -रः –m.- A fool, an idiot; <valganti cet pAmarAH> वल्गन्ति चेत् पामराः Bv.1.72. .3 • A wicked or low man.

~vlm.7. But it is very difficult for the ignorant, to get rid of or forsake the desires of their minds; it is as hard to them as it is for a boor to wield the reins of a kingdom, and for a heap of grass to be as high as a mountain.

~sv. It is certainly very difficult for a foolish person to renounce the mind, even as it is difficult for a simpleton to rule the kingdom.

FIRECREST said—

स्वरूपम् वेद्मि चित्तस्य वासना-मयम् आकुलम् । त्याग: स मन्ये दु:.साध्यो वज्र-निर्गिलताद्_अपि ॥६।९४।८॥

svarUpam vedmi cittasya vAsanA-mayam Akulam | tyAga: sa manye du:.sAdhyo vajra-nirgilatAt_api ||08||

.

svarUpam vedmi cittasya vAsanA-mayam Akulam

tyAga: sa manye du:.sAdhyo vajra-nirgilatAt_api

~vlm.8. Sikhidhwaja said:—I understand the nature of the mind, to be replete with its desires; but I find my riddance from if, to be as impossible as the swallowing of an iron bolt by anybody.

~sv. It is certainly very difficult for a foolish person to renounce the mind, even as it is difficult for a simpleton to rule the kingdom.

संसृत्य्=आमोद-पुष्पस्य दु:ख=दाह-अनलस्य च । जगद्=अब्ज-मृणालस्य मोह-मारुत.खस्य च ॥६।९४।९॥

saMsRty=Amoda-puSpasya du:kha=dAha-analasya ca | jagad=abja-mRNAlasya moha-mAruta.khasya ca ||09||

.

saMsRti-Amoda-puSpasya

of saMsAra (the aroma of a flower),

du:kha-dAha-analasya ca

and its sorrow (a devouring fire);

jagat=abja-mRNAlasya

of the world (a lotus-stalk)

moha=mAruta-khasya ca

and of delusion (the Airs in personal #kha space) ...

~vlm.9. I find the mind as the fragrant flower in the great garden of the world, and the crater of the fire of all our woes; it is the stalk of the lotas of the world, and it is bag that bears and blows the gusts of delusion ail over the world. Now tell me how thing may be easily removed from us.

शरीर-यन्त्र-वाहस्य हृत्.पद्म-भ्रमरस्य च । अयत्नाच्_चेतसस्_त्यागो यथा भवति तद्_वद ॥६।९४।१०॥

zarIra-yantra-vAhasya hRt.padma-bhramarasya ca | ayatnAt_cetasa:_tyAgo yathA bhavati tat_vada ||10||

.

zarIra-yantra-vAhasya hRt.padma-bhramarasya ca

ayatnAt_cetasa:_tyAgo yathA bhavati tat_vada

~vlm.10. The mind is the locomotive engine of the body, it is the bee that flutters about the lotas of the heart; now tell me how I may with ease get rid of this mind.

~sv. It is certainly very difficult for a foolish person to renounce the mind, even as it is difficult for a simpleton to rule the kingdom.

kumbha.Pot said—

सर्व.नाशो_अस्य य: साधो चेतस: संसृति-क्षय: । स एव छित्त-संत्याग इत्य्_उक्तम् दीर्घ-दर्शिभि: ॥६।९४।११॥

sarva.nAza:_asya ya: sAdho cetasa: saMsRti-kSaya: | sa eva chitta-saMtyAga iti_uktam dIrgha-darzibhi: ||11||

.

sarva.nAza:_asya ya: sAdho cetasa: saMsRti-kSaya:

sa eva chitta-saMtyAga iti_uktam dIrgha-darzibhi:

~vlm.11. Kumbha answered;—The total extirpation of the mind, consists in the entire extinction of the world from it; the learned and the men of long foresight, call this to be the abandonment of the mind; (i.e. when it is cast out with all its thoughts and cares).

~sv.11-12 The utter destruction or extinction of the mind is the extinction of saMsAra (the creation-cycle). It is also known as the abandonment of the mind.

FIRECREST said—

चित्त-त्यागाद्_अहं_मन्ये चित्त-नाश: सु.सिद्धये ।

citta-tyAgAt_aham_manye citta-nAza: su.siddhaye |

अभाव: शतशो व्याधे: कथम् अस्य_अनुभूयते ॥६।९४।१२॥

abhAva: zataza:_ vyAdhe: katham asya_anubhUyate ||12||

.

citta-tyAgAt

from forsaking the citta.Affection

aham manye citta-nAza: su.siddhaye

destruction of affective mind leads to empowerment.

abhAva: zataza: vyAdhe: katham asya_anubhUyate

how is its absence experienced as hundreds of diseases?

~vlm.12. Sikhidhwaja rejoined:—1 think the extinction of the mind, is better than our abandonment of it, on account of securing the success of our purposes; but how can we know the gradual expurgation of the mind, from the hundreds of diseases to which it is subject.

~sv.11-12 The utter destruction or extinction of the mind is the extinction of saMsAra (the creation-cycle). It is also known as the abandonment of the mind.

kumbha.Pot said—

अहं-बीजश्_चित्त-द्रुम: स.शाखा=फल-पल्लव: । उन्मूलय स-मूलम् तम् आकाश-हृदयो_भव ॥६।९४।१३॥

ahaM-bIja:_citta-druma: sa.zAkhA=phala-pallava: | unmUlaya sa-mUlam tam AkAza-hRdaya:_bhava ||13||

.

aham-bIja:

the "I".seed

citta-druma:

the Affection.tree with its branches of fruiting blossoms

sa.zAkhA=phala-pallava:

unmUlaya sa-mUlam tam - pull it out, root and all

AkAza-hRdaya: bhava –

be the Space in the Heart

.

~vwv.1999 The tree of the mind, with branches, fruits and blossoms (that are the objects of the world), has the sense of 'I' as its seed. Eradicate that with roots and be the one having the sky (of Consciousness) as your heart (or essence).

~vlm.13. Kumbha replied:—Egoism is the root (seed) of the arbour of the mind, with all its branches and leaves and fruits and flowers; therefore root out the mind with its very root of egoism, and have thy breast as clear as the empty and lurid sky.

~sv. Therefore, uproot this tree whose seed is the_aI'-idea, with all its branches, fruits and leaves, and rest in the space in the heart.

FIRECREST said—

चेतस: किम् मुने मूलम् को_अङ्कुर: को_अस्य संभव: ।

cetasa: kim mune mUlam ka:_aGkura: ka:_asya sambhava: |

का: शाखा: के च वा स्कन्धा: कथम् उन्मूल्यते च स: ॥६।९४।१४॥

kA: zAkhA: ke ca vA skandhA: katham unmUlyate ca sa: ||14||

.

cetasa: kim

mune

mUlam ka:_aGkura:

ka:_asya sambhava:

kA: zAkhA:

ke ca vA skandhA:

katham unmUlyate ca sa:

~vlm.14. Sikhidhwaja rejoined:—Tell me, O sage, what is the root of the mind, what are its sprouts and fruits; tell me also how many stems and branches it has, and how is it possible to root it out at once.

~sv. Therefore, uproot this tree whose seed is the_aI'-idea, with all its branches, fruits and leaves, and rest in the space in the heart.

kumbha.Pot said—

अहम्.अर्थ-उदय: यो_अयम् स चित्तावेदन-आत्मक: । एतत्_चित्त-द्रुमस्य_अस्य विद्धि बीजम् महामते ॥६।९४।१५॥

aham.artha-udaya: ya:_ayam sa cittAvedana-Atmaka: | etat_citta-drumasya_asya viddhi bIjam mahAmate ||15||

.

kumbha: uvAca

kumbha the POT said:

aham-artha=udaya: ya:

What has arisen as the sense of "I",

ayam sa citta-avedanA-Atmaka:

this that is of the nature of the unknowing of the affective mind,

etat_citta-drumasya asya viddhi bIjam

know this as the seed of the #citta tree,

mahAmate

o great thinker.

~sv.15 What is known as_aI' arises in the absence of the knowledge of the mind (self-knowledge); this_aI' is the seed of the tree known as mind.

~vlm.15. Kumbha replied.—Know prince that egoism and all the words expressive of the self as meity &c., and indicative of the mind, are the seeds of the tree of the mind.

परमात्म-पदम् क्षेत्रम् क्षेत्रम् माया-मयस्य तत् ।

paramAtma-padam kSetram kSetram mAyA-mayasya tat |

एतस्मात्_प्रथम-उद्भिन्नाद्_अङ्कुरो_अनुभवाकृति: ॥१६॥

etasmAt_prathama-udbhinnAt_aGkura:_anubhavAkRti: ||16||

.

paramAtma-padam kSetram

kSetram mAyA-mayasya tat

etasmAt_prathama-udbhinnAd

aGkura:_anubhavAkRti:

~vlm.16. The field of its growth is the supreme soul, which is the common source of all entities; but that field being filled with illusion, the mind is deluded to believe itself as the first born sprout springing out of this field. (The first born germ of the Divine spirit being the living soul, which originates the mind).

~sv.16-.-18 It grows in the field of the supreme self which is also pervaded by the illusory power known as MAyA. Thus, a division is created in that field and experience arises. With this, the determining faculty known as the buddhi arises. Of course it has no distinct form, as it is but the expanded form of the seed. Its nature is conceptualisation or notional; and it is also known as the mind, jîva and void.

निश्चय-आत्मा निराकारो बुद्धिर्_इत्य्_एव सा_उच्यते । अस्य बुद्ध्य्-अभिधान्_अस्य या_अङ्कुरस्य प्रपीनता ॥६।९४।१७॥

nizcaya-AtmA nirAkAro buddhi:_iti_eva sA_ucyate | asya buddhy-abhidhAn_asya yA_aGkurasya prapInatA ||17||

.

nizcaya-AtmA nirAkAra: buddhi:

iti_eva socyate

asya buddhy-abhidhAn

asya yA_aGkurasya prapInatA

~vlm.17. The certain knowledge of the mind in its discrete state, is called its understanding (which in its concrete state is known as sensation); the buddhi or understanding is the state of maturity of the germ or sprout of the mind. (The infant mind is ripens into the understanding),

~sv.16-.-18 It grows in the field of the supreme self which is also pervaded by the illusory power known as MAyA. Thus, a division is created in that field and experience arises. With this, the determining faculty known as the buddhi arises. Of course it has no distinct form, as it is but the expanded form of the seed. Its nature is conceptualisation or notional; and it is also known as the mind, jîva and void.

संकल्प-रूपिणी तस्याश्_चित्त-नाम-मनो-अभिधा । जीवो मिथ्या-उपलम्भात्मा शून्यात्मा ह्य्_उपल-उपम: ॥६।९४।१८॥

saMkalpa-rUpiNI tasyA:_citta-nAma-mano-abhidhA | jIvo mithyA-upalambhAtmA zUnyAtmA hi_upala-upama: ||18||

.

saMkalpa-rUpiNI tasyA:_citta-nAma-mano-abhidhA

jIva: mithyA-upalambha.AtmA zUnya.AtmA hi_upala-upama:

~vlm.18. The understanding or buddhi, being subject to various desires, takes the name of chitta or wasteful mind; and this mind makes the living being, which is as hollow within it, as a curved image of stone (or moulded metal), and a mere false conception.

~sv.16-.-18 It grows in the field of the supreme self which is also pervaded by the illusory power known as MAyA. Thus, a division is created in that field and experience arises. With this, the determining faculty known as the buddhi arises. Of course it has no distinct form, as it is but the expanded form of the seed. Its nature is conceptualisation or notional; and it is also known as the mind, jîva and void.

स्तम्भ: कायो_अयम् एतस्य स्नाय्व्-अस्थि-रस-रञ्जित: । देशान्तरे_अङ्कुर-उद्देशे काल-स्पन्दो_अस्य वासना ॥६।९४।१९॥

stambha: kAya:_ayam etasya snAyv-asthi-rasa-raJjita: | dezAntare_aGkura-uddeze kAla-spanda:_asya vAsanA ||19||

.

stambha: kAya: ayam

this body is the tree-trunk

etasya snAyu-asthi-rasa-raJjita:

its array of muscle, bone, and fluid

deza-antare aGkura-uddeze

kAla-spanda:_asya vAsanA - x.

#snAyu fn. cf. also <snai>) any sinew or ligament in the human and animal body, tendon, muscle, nerve, vein tbr. suzr. mn. mbh. &c.; the string of a bow paJcat.; m. an eruption on the skin of she extremities bhpr. ||?Cf. Germ. <se0nawa>, <Sehne>; Eng. <sinew>.||

~vlm.19. The body is the stem of this tree of the mind, and is composed of the skin and bones and juicy matters.

~sv.19 The trunk of this tree is the body. The movement of energy within it that results in its growth is the effect of psychological conditioning.

शाखायाश्_चित्त-वृक्षस्य दीर्घा दू.रगतास् तता: । इन्द्रियाण्य्_अल्प-भोगाश्_च भाव-अभाव-आत्म-योनय: ॥६।९४।२०॥

zAkhAyA:_citta-vRkSasya dIrghA dU.ragatAs tatA: | indriyANi_alpa-bhogA:_ca bhAva-abhAva-Atma-yonaya: ||20||

.

zAkhAyA: citta-vRkSasya

The branches of the Affection-tree

dIrghA: dUragatAs tatA:

are long and far-reaching in extent

indriyANi alpa-bhogA: ca

and the half-starved senses the cup half-fullhalf-empty...

bhAva-abhAva-Atma-yonaya:

~sv.20 Its branches are long and they reach out to great distances; they are the finite sense-experiences which are characterised by being and non-being. Its fruits are good and evil (pleasure and pain, happiness and unhappiness).

~vlm.20. The branches of the tree of the mind, extend to a great distance all about it; and so the sensible organs of the body, protruding wide about it, perish at last in seeking for its enjoyment.

विटप-ओघा महान्तो_अस्य शुभ-अ.शुभ=फल.आकुला: । ईदृशस्य अस्य चित्तस्य दुर्.वृक्षस्य प्रतिक्षणम् ॥६।९४।२१॥ शाखा-विलवनम् viTapa-oghA mahAnta:_asya zubha-a.zubha=phala.AkulA: | IdRzasya asya cittasya dur.vRkSasya pratikSaNam ||21|| कुर्वन्_मूल.काषे भरम् कुरु ॥

zAkhA-vilavanam kurvan_mUla.kASe bharam kuru ||

.

viTapa-oghA mahAnta: asya

zubha-azubha-phala-AkulA:

IdRzasya asya cittasya

dur-vRkSasya pratikSaNam

~vlm.21. Now try to lop off the branches of the tree of thy mind, and try also to root out the noxious tree at once.

~sv. This is a vicious tree. Endeavour every moment to cut down its branches and to uproot it. Its branches, too, are of the nature of conditioning, of concepts and of percepts. They (the branches) are endowed with the fruits of all these.

FIRECREST said—

चित्त-द्रुमस्य शाखादे: कुर्वाणो_अहिम् विकर्तनम् ॥६।९४।२२॥

citta-drumasya zAkhAde: kurvANa:_ahim vikartanam ||22||

कथम् करोमि मूलस्य निःशेषकषणम् मुने ।

katham karomi mUlasya niHzeSakaSaNam mune |

.

citta-drumasya zAkha.Ade: kurvANa:_ahim vikartanam

katham karomi mUlasya niHzeSakaSaNam mune

katham karomi

How do I do/make

mUlasya

of the root

niHzeSa-kaSaNam mune

#kaS to rub ("CruSH") –m.- a touchstone _Lex. • (v.l. for #AkarSa, Pa1n2. 4-4 , 9 Siddh. and v , 2 , 64 Siddh.)

—> #AkASa

•• #mUlakASa

~vlm.22. Sikhidhwaja said.—I can some how or other lop off the branches of the tree of mind, but tell me, O my sagely monitor, how I may be able to pull it out by its very root at once.

~vlm.22. Sikhidhwaja said.—I can some how or other lop off the branches of the tree of mind, but tell me, O my sagely monitor, how I may be able to pull it out by its very root at once.

~vlm.22. The most glorious God, is the Lord of his Kingdom of the world; He is one with his creation, ever pure, quiet and undecaying, and pervades over all these world which are scattered as turfs of grass all around us.

~sv. This is a vicious tree. Endeavour every moment to cut down its branches and to uproot it. Its branches, too, are of the nature of conditioning, of concepts and of percepts. They (the branches) are endowed with the fruits of all these.

kumbha.Pot said—

वासना विविधा: शाखा: फल-स्पन्दादिनान्विता: ॥६।९४।२३॥

vAsanA vividhA: zAkhA: phala-spanda.AdinA_anvitA: ||23||

the various vAsanAs are branches

shaken by their load of fruit

.

~m.23. All our desires are the several branches of this tree, which are hanging with loads of fruits; and are lopped off by the axe of our reason.

अभाविता_ भवन्त्य्_अन्तर्-लूना: संविद्-बलेन ते । असंसक्तमना मौनी शान्त-वाद-विचारण: ॥६।९४।२४॥

abhAvitA:_ bhavanti_antar-lUnA: saMvid-balena te | a-saMsaktamanA maunI zAnta-vAda-vicAraNa: ||24||

.

a-bhAvitA: bhavanti antar

lUnA: saMvid-balena te

a-saMsaktamanA

maunI

zAnta-vAda-vicAraNa:

~vlm.24. He alone is able to lop off the plant of his mind, who is unattached to the world, who hold his taciturnity and inward tranquility, who is judicious in all discussions, and does whatever offers of itself to him at anytime.

~sv. If you remain unattached to them, unconcerned about them and without identifying yourself with them, through the strength of your intelligence (consciousness) these _vAsanA_s are greatly weakened. You will then be able to uproot the tree altogether.

संप्राप्त-कारी य: सो_अन्तर्-लूनश्_चित्त-लतो भवेत् । चित्त-द्रुम-लता=जालम् पौरुषेण विकर्तयन् ॥६।९४।२५॥

saMprApta-kArI ya: sa:_antar-lUna:_citta-lato bhavet | citta-druma-latA=jAlam pauruSeNa vikartayan ||25||

.

saMprApta-kArI ya:

sa: antar-lUna:

citta-lata: bhavet

citta=druma.latA-jAlam

pauruSeNa vikartayan

~vlm.25. He who lops off the branches and brambles of the arbour of his mind, by his manliness of reason and descretion; is able also to root out this tree at once from his heart.

~sv. If you remain unattached to them, unconcerned about them and without identifying yourself with them, through the strength of your intelligence (consciousness) these _vAsanA_s are greatly weakened. You will then be able to uproot the tree altogether.

यस्_तिष्ठति स मूलस्य योग्यो निकषने भवेत् । गौणम् शाखाविल-वनम् मुख्यम् मूल-विकर्तनम् ॥६।९४।२६॥

ya:_tiSThati sa mUlasya yogyo nikaSane bhavet | gauNam zAkhAvila-vanam mukhyam mUla-vikartanam ||26||

.

ya: tiSThati

sa: mUlasya yogyo nikaSane bhavet

gauNam zAkhAvila-vanam mukhyam mUla-vikartanam - x.

~vlm.26. The first, thing to be done with the mind, is to root it out at once from the heart and the next process is to lop off its branches; therefore employ thyself more to its irradication, than to the severing of its boughs and branches.

~sv.26-27 The destruction of the branches is secondary; the primary thing is to uproot it.

चित्त-वृक्षस्य तेन त्वम् मूल.काष-परो भव । मुख्यत्वेन, महाबुद्धे, मूल-दाह-मलम् कुरु ॥६।९४।२७॥

citta-vRkSasya tena tvam mUla.kASa-paro bhava | mukhyatvena, mahAbuddhe, mUla-dAha-malam kuru ||27||

.

*jd.27 - citta-vRkSasya tena tvam mUla.kASa-para: bhava

mukhyatvena, mahAbuddhe, mUla-dAha-malam kuru - x.

~vlm.27. You may also burn it as the first step, instead of lopping the branches; and thus the great trunk of the tree of mind being reduced to ashes, there remains an entire mindlessness at last.

~sv.26-27 The destruction of the branches is secondary; the primary thing is to uproot it.

FIRECREST said—

अहम्.भाव-आत्मनश्_चित्त-द्रुम-बीजस्य हे मुने ।

aham.bhAva-Atmana:_citta-druma-bIjasya he mune |

को_अनलो दहन-आख्ये_अस्मिन्_कर्मण्य्_अर्थ.करो भवेत् ॥६।९४।२८॥

ka:_analo dahana-Akhye_asmin_karmaNi_artha.karo bhavet ||28||

.

aham.bhAva-Atmana:

citta-druma-bIjasya

he mune

ka:_anala:

dahana-Akhye_asmin_karmaNi

artha.karo bhavet - x.

~vlm.28. Sikhidhwaja said.—Tell me O my sagely guide, what is that fire which is able to burn away the seed of the tree of mind, which is covered all over with the cuticle of egoism.

~sv.28 How is the tree to be uprooted? By engaging oneself in the enquiry into the nature of the self "Who am I?"

kumbha.Pot said—

राजन्_स्व.आत्म-विचारो_अयम् को_अहम् स्याम् इति रूप-धृक् ।

rAjan_sva.Atma-vicAra:_ayam ka:_aham syAm iti rUpa-dhRk |

चित्त-दुर्.द्रुम-बीजस्य दहने दहन: स्मृत: ॥६।९४।२९॥

citta-dur.druma-bIjasya dahane dahana: smRta: ||29||

.

rAjA, Enquiry into your.own self

—who is this "I"?—

form-bearing

of the Affection-bad.tree-seed

dahane

dahana: smRta:

~vwv.1935/29. King! This investigation of one's own self, bearing the form, "Who may I be?", is considered as the fire in the burning of the seed of the evil tree that is the mind.

~sv.29 This enquiry is the fire in which the very seed and the very roots of the tree known as citta (mind) are burnt completely.

~vlm.29. Kumbha replied.—Prince, the fire which is able to consume the seed of the noxious plant of the mind, is the expostulation of the question "what am I that bear this corporeal form upon me."

FIRECREST said—

मुने मया स्वया बुद्ध्या बहुश: प्रविचारितम् । यावन्_न_अहम् जगन्_न_ऊर्वी-वन-मण्डल-मण्डितम् ॥६।९४।३०॥

mune mayA svayA buddhyA bahuza: pravicAritam | yAvan_na_aham jagan_na_UrvI-vana-maNDala-maNDitam ||30||

.

mune

mayA svayA buddhyA

bahuza: pravicAritam

yAvan_na_aham jagan

na_UrvI-vana-maNDala-maNDitam

~vlm.30. Sikhidhwaja said.—O sage! I have repeatedly considered the questions in my own understanding, and found that my egoism does not consist in aught of this world, or this earth, or the woods which form its garniture.

~sv.30-....-35 SIKHIDHVAJA said: I know that I am pure consciousness. How this impurity (ignorance) arose in it, I do not know. I am distressed because I am unable to get rid of this impurity which is not-self and unreal.

न_अद्रेस्_तटम् न विपिनम् न पर्ण-स्पन्दन-आदि च ।

na_adre:_taTam na vipinam na parNa-spandana-Adi ca |

जडत्वान्_न च देह.आदि न मांस-अस्थ्यस्गृगादि च ॥४।२७।३१॥

jaDatvAn_na ca deha.Adi na mAMsa-asthyasgRgAdi ca ||31||

.

not on a mountain slope

nor a forest

nor the trembling of its leaves

not Mind and not its thoughts

because.of its inert state

and not the Body

not meat nor bone nor blood

.

~vlm.31. That my ego lay no where in the hills and forests where I resided, nor in the shaking of the leaves before me; nor did it lie in anypart of my gross body, or in its flesh, bones or blood.

कर्म-इन्द्रियाण्य्_अपि न च न च बुद्धि-इन्द्रियाणि च । न मनो_ न_अपि च मतिर्_न_अहंकारश्_च जाड्यत: ॥६।९४।३२॥

karma-indriyANi_api na ca na ca buddhi-indriyANi ca | na mana:_na_api ca mati:_na_ahaMkAra:_ca jADyata: ||32||

.

karma-indriyANi_api na ca

neither is it the functions of karma

na ca buddhi-indriyANi ca

nor the functions of Intellect

not Mind and not its thoughts

and not ahaMkAra."I"dentity

:

they are inert.

~vlm.32. It does not lie in any of the organs of action, nor in the organs of sensation; it does not consist in the mind or in the understanding, or in any part of the gross body.

कटकत्वम् यथा हेम्नि तथा_अहंत्वम् चिद्.आत्मनि । जडम् त्व्_अ-सद्.रूपतया तेन तन्_न_अस्ति हे मुने ॥६।९४।३३॥

kaTakatvam yathA hemni tathA_ahaMtvam cit.Atmani | jaDam tu_a-sat.rUpatayA tena tat_na_asti he mune ||33||

.

kaTakatvam

a golden condition

yathA hemni

as in gold

thus "I"dentity in the Conscious self

tathA_ahaMtvam cit.Atmani

jaDam tu_

tho inert

w a state of unreal form

a-sat.rUpatayA

tena

tat_na_asti

he mune – x.

~vlm.33. As we see the form of the bracelet in gold, so do I conceive my egoism to consist in the intelligent soul; because it is impossible for any material substance, to have anything as intelligence (as I perceive my egoism to be possest of).

~sv.30-....-35 SIKHIDHVAJA said: I know that I am pure consciousness. How this impurity (ignorance) arose in it, I do not know. I am distressed because I am unable to get rid of this impurity which is not-self and unreal.

संनिवेश-निवास-आत्मा सर्व.अर्थ-आदि: परे पदे । विद्यते न_अन्यद्_अन्यत्वान्_नभसि_इव महा.द्रुम: ॥६।९४।३४॥

saMniveza-nivAsa-AtmA sarva.artha-Adi: pare pade | vidyate na_anyat_anyatvAn_nabhasi_iva mahA.druma: ||34||

.

saMniveza-nivAsa-AtmA

sarva.artha-Adi: pare pade

vidyate na_anyat_anyatvAn_

nabhasi iva mahA.druma:

like a great tree in the spacious sky

.

~vlm.34. All real existence depends on the supreme soul for its subsistence, so all real entities subsist in the supreme essence; orelse it is impossible for any thing to exist in a nullity, as there is no possibility for a forest to subsist in a vacuity (without a firm ground).

~sv.30-....-35 SIKHIDHVAJA said: I know that I am pure consciousness. How this impurity (ignorance) arose in it, I do not know. I am distressed because I am unable to get rid of this impurity which is not-self and unreal.

जानन्.न्_अपि_इति भगवन्.न्_अहंत्वम् अलम् आर्जनम् । अन्तर्_यज्_ज्ञम् न जानामि तेन तप्ये चिरम् मुने ॥६।९४।३५॥

jAnan_api_iti bhagavan_ ahaMtvam alam Arjanam | anta:_yat_jJam na jAnAmi tena tapye ciram mune ||35||

.

jAnan_api_iti bhagavan ahaMtvam alam Arjanam

anta:_yat_jJam na jAnAmi tena tapye ciram mune

~vlm.35. Thus sir, knowing it full well, that my egoism is an aspect or shadow of my enternal soul and worthy to be wiped off from it; yet I regret my ignorance of the intrinsic spirit from which it is to be wiped off, and the internal soul be set in full light.

~sv.30-....-35 SIKHIDHVAJA said: I know that I am pure consciousness. How this impurity (ignorance) arose in it, I do not know. I am distressed because I am unable to get rid of this impurity which is not-self and unreal.

kumbha.Pot said—

एतावन्_मात्रकम् वृन्दम् यदि न त्वम् महीपते । जडत्वात्_तन्_महाबुद्धे यो_असि तद्_वद मे_अनघ ॥६।९४।३६॥

etAvan_mAtrakam vRndam yadi na tvam mahIpate | jaDatvAt_tan_mahAbuddhe ya:_asi tat_vada me_anagha ||36||

.

etAvan-mAtrakam vRndam yadi na tvam mahIpate - if such a lot is not yours, EarthLordjaDatvAt tan mahAbuddhe - because it is inert, great thinkerya: asi - who you aretad vada me - tell me thatanagha - holy man.

~vlm.36. Kumbha replied:-If you are none of these material objects as you say, nor cloth your egoism consist in materiality; then tell me prince, what you think yourself to be in reality.

~sv. KUMBHA asked: Tell me if that impurity (ignorance), on account of which you are an ignorant man bound to this saMsAra, is real or unreal?

*jd.36 - etAvan-mAtrakam vRndam yadi na tvam mahIpate - if such a lot is not yours, EarthLordjaDatvAt tan mahAbuddhe - because it is inert, great thinkerya: asi - who you aretad vada me - tell me thatanagha - holy man.

FIRECREST said—

चिन्.मात्रम् अहम् अच्छ-आत्म-वेदनम् विदुषाम् वर । यत्र भावा: स्वदन्ते ते निर्णीयन्ते च येन वा ॥६।९४।३७॥

cin.mAtram aham accha-Atma-vedanam viduSAm vara | yatra bhAvA: svadante te nirNIyante ca yena vA ||37||

.

cin.mAtram aham - I am measured Consciousness

accha-Atma-vedanam - pure Self-knowledge

viduSAm vara – o best of the knowing

yatra bhAvA: svadante te

nirNIyante ca yena vA – x.

~vlm.37. Sikhidhwaja answered:—I feel myself O most learned sir, to be that intelligent and pure soul, which is of the form of intelligence, which acquaints me of all existence, and which discriminates their different natures.

~sv. KUMBHA asked: Tell me if that impurity (ignorance), on account of which you are an ignorant man bound to this saMsAra, is real or unreal?

एवम्.रूपस्य मे लग्नम् नूनम् मलम् अकारणम् । सकारणम् वा_अहम् इति यत्_पदम् च न वेद्म्य्_अहम् ॥६।९४।३८॥

evam.rUpasya me lagnam nUnam malam akAraNam | sakAraNam vA_aham iti yat_padam ca na vedmi_aham ||38||

.

evaM-rUpasya

of such a form

my lagna

nUnam malam a-kAraNam

sa-kAraNam vA aham - or I am with a cause

iti yat padam ca na vedmi aham – and such a state I do not know.

~vlm.38. I perceive thus my egoism to be attached to my body, but whether it is a caused or causeless principle, is what I am perfectly ignorant of.

~sv. KUMBHA asked: Tell me if that impurity (ignorance), on account of which you are an ignorant man bound to this saMsAra, is real or unreal?

लग् #lag -> #lagna- - adhering or clinging to, attached to, sticking to, intent on, clasping, touching, following closely [tailing] (with gen. or ifc) mbh. &c. • with *mArge, sticking to the road • with *hRdaye, one who has penetrated the heart • one who has begun to [do something] +

असद्_एतद्_अनात्मीयम् प्रमार्ष्टुम् मलम् आत्मन: । मुने यदा न शक्नोमि तेन तप्ये सु.दारुणम् ॥६।९४।३९॥

asat_etat_anAtmIyam pramArSTum_malam Atmana: | mune yadA na zaknomi tena tapye su.dAruNam ||39||

.

a.sat_etat - it is un.real

an.AtmIyam - without an essence ("un.Selfish")

pramArSTum_malam Atmana:

o muni

yadA na zaknomi tena tapye su.dAruNam

~vlm.39. I am unable O sage, to rub out this sense of my egoism as an unreality and unessentially; and it is on that I greatly regret in myself, (for my inability to get rid of my egoism as you led).

~sv. KUMBHA asked: Tell me if that impurity (ignorance), on account of which you are an ignorant man bound to this saMsAra, is real or unreal?

ब्रूहि किम् तन्_महाबाहो लग्नम् तव मलम् महत् । स्थितो_असि येन संसारी स वा_अप्य्_अथवा_असता ॥६।९४।४०॥

brUhi kim tat_mahAbAho lagnam tava malam mahat | sthita:_asi yena saMsArI sa vA_api_athavA_asatA ||40||

.

brUhi kim tat_mahAbAho lagnam tava malam mahat

sthita:_asi yena saMsArI sa vA_api_athavA_asatA - x.

~vlm.40. Kumbha said:—Tell me O prince, what is that great foulness, which thou feelest to be attached to thee, which makes thee act as a man of the world, and whether thou thinkest it as something or a mere delusion.

~sv. KUMBHA asked: Tell me if that impurity (ignorance), on account of which you are an ignorant man bound to this saMsAra, is real or unreal?

FIRECREST said—

चित्त-द्रुमस्य यद्_बीजम् अहम्.भावश्_च मे मलम् ।

citta-drumasya yat_bIjam aham.bhAva:_ca me malam |

तच्_च त्यक्तुम् न जानामि त्यक्तम् त्यक्तम् उपैति माम् ॥६।९४।४१॥

tat_ca tyaktum na jAnAmi tyaktam tyaktam upaiti mAm ||41||

.

citta-drumasya yat_bIjam

what is the seed of the Affection.tree

aham.bhAva:_ca me

and my "I".feeling is impure

malam

tat_ca tyaktum na jAnAmi

and I don't know how to renounce it

tyaktam tyaktam upaiti mAm

renounced, the renounced comes back to me

.

~vlm.41. Sikhidhwaja replied:—The sense of my egoism, which is the root of the tree of my mind, is the great foulness that attaches to me; I know not how to get rid of it, for however I try to shun it, the more it clings about me.

~sv.41-...-45 SIKHIDHVAJA replied: That impurity is also the egosense and the seed for this big tree known as citta (mind). I do not know how to get rid of it. It returns to me even when it is renounced by me!

kumbha.Pot said—

कारणाज्_जायते कार्यम् यत्_तत्_सर्वत्र संभवेत् ।

kAraNAt_jAyate kAryam yat_tat_sarvatra sambhavet |

अन्यत्_त्व्_असद्-द्वि.चन्द्र-आभम् दृष्तम् एतन्_न विद्यते ॥६।९४।४२॥

anyat_tu_asat-dvi.candra-Abham dRStam etat_na vidyate ||42||

.

kAraNAt jAyate kAryam yat

tat sarvatra sambhavet

anyat tu

asad-dvicandra-Abham dRStam

etan na vidyate – x.

~vlm.42. Kumbha said:—Every effect is produced from some cause or other, and this is the general law of nature everywhere; anything otherwise is as false as the sight of a second moon in the sky, which is nothing but a reflexion of the true moon,

~sv.41-...-45 SIKHIDHVAJA replied: That impurity is also the egosense and the seed for this big tree known as citta (mind). I do not know how to get rid of it. It returns to me even when it is renounced by me!

कारणाज्_जायते कार्यम् अहम्.भावाद्_भवाङ्कुर: । इति कारणम् अन्विष्य कथयस्व मम-अधुना ॥६।९४।४३॥

kAraNAt_jAyate kAryam aham.bhAvAt_bhavAGkura: | iti kAraNam anviSya kathayasva mama-adhunA ||43||

.

*jd.43 –

kAraNAt jAyate kAryam aham.bhAvAt_bhavAGkura:

iti kAraNam anviSya kathayasva mama-adhunA

~vlm.43. It is the cause which produces the effect, whether it be a big one or the small rudiment of it; therefore explore into the cause of your egoism, and tell me what it is.

~sv.41-...-45 SIKHIDHVAJA replied: That impurity is also the egosense and the seed for this big tree known as citta (mind). I do not know how to get rid of it. It returns to me even when it is renounced by me!

FIRECREST said—

मुने_अहम् इति दोषस्य वेदनम् वेद्मि कारणम् । तद्_यथा_उपशमम् याति तन्_मे वद मुनीश्वर ॥६।९४।४४॥

mune_aham iti doSasya vedanam vedmi kAraNam | tat_yathA_upazamam yAti tat_me vada munIzvara ||44||

.

mune_aham iti doSasya vedanam vedmi kAraNam

tat_yathA_upazamam yAti tat_me vada munIzvara

~vlm.44. Sikhidhwaja replied:—I know my sagely guide, that it is mere illusion-máyá, which is the cause of the fallacy of my egoism; but tell me sir, how this error of mine is to subside and vanish away from one.

~sv.41-...-45 SIKHIDHVAJA replied: That impurity is also the egosense and the seed for this big tree known as citta (mind). I do not know how to get rid of it. It returns to me even when it is renounced by me!

चितश्_चेत्य-उन्मुखत्वेन दु:खाय_अयम् अहम् स्थित: । चेत्य-उपशमनम् ब्रूहि मुने तद्_उपशान्तये ॥६।९४।४५॥

cita:_cetya-unmukhatvena du:khAya_ayam aham sthita: | cetya-upazamanam brUhi mune tat_upazAntaye ||45||

.

cita:_cetya-unmukhatvena du:khAya_ayam aham sthita:

cetya-upazamanam brUhi mune tat_upazAntaye

~vlm.45. It is from the proclivily of the mind towards the thinkables, that I am suffering all these pains and pangs within myself; now tell me O muni, about the means of suppressing my thoughts, in regard to external objects.

~sv.41-...-45 SIKHIDHVAJA replied: That impurity is also the egosense and the seed for this big tree known as citta (mind). I do not know how to get rid of it. It returns to me even when it is renounced by me!

kumbha.Pot said—

कारणम् कारण.ज्ञो_असि वेदनस्य दशा_आशु मे । ततस्_त्वाम् बोधयिष्यामि कारण-अ.कारण-क्रमम् ॥६।९४।४६॥

kAraNam kAraNa.jJa:_asi vedanasya dazA_Azu me | tata:_tvAm bodhayiSyAmi kAraNa-a.kAraNa-kramam ||46||

.

kAraNam kAraNa.jJa:_asi vedanasya dazA_Azu me

tata:_tvAm bodhayiSyAmi

thus I will awaken you to the process of causeless cause

.

kAraNa-a.kAraNa-kramam

~vlm.46. Kumbha said:—Tell me whether your thinking and knowing, are the causes of your thinkables and knowables, or these latter actuate your thinking and knowing powers. If you can tell me this, then shall I be able to explain to you the process of the cause and effect.

~sv.46-47 KUMBHA said: The effect arising from a real cause is self-evident at all times everywhere. Where the cause is not real, the effect is surely as unreal as the second moon seen in diplopia. The sprout of saMsAra has arisen from the seed of egosense. Enquire into its cause and tell me now.

वेद्य-वेदन-रूपस्य चेत्य-संचेतनस्य मे । अ.कारणम् कारणताम् यद्_यातम् तव तद्_वद ॥४७॥

vedya-vedana-rUpasya cetya-saMcetanasya me | a.kAraNam kAraNatAm yat_yAtam tava tat_vada ||47||

.

vedya-vedana-rUpasya

of a form of knowable knowing

of my conceivable conception

cetya-saMcetanasya me

a.kAraNam

without cause

kAraNatAm yad_yAtam

which comes to a causal state

tava tat_vada

tell me how that is for you

.

~vlm.47. Now tell me which do you think to be the cause and not the cause, of knowing and knowable, and of thinking and the thinkable, which are the subjects of my question to you.

~sv.46-47 KUMBHA said: The effect arising from a real cause is self-evident at all times everywhere. Where the cause is not real, the effect is surely as unreal as the second moon seen in diplopia. The sprout of saMsAra has arisen from the seed of egosense. Enquire into its cause and tell me now.

FIRECREST said—

चेत्य-चेतन-रूपस्य वेद्य-संवेदनआकृते: । इयम् पदार्थ-सत्ता_इह देह.आदि: कारणम् मुने ॥६।९४।४८॥

cetya-cetana-rUpasya vedya-saMvedanaAkRte: | iyam padArtha-sattA_iha deha.Adi: kAraNam mune ||48||

.

cetya-cetana-rUpasya

of a form of conceivable conception

of an embodiment of understandable understanding

vedya-saMvedanaAkRte:

iyam padArtha-sattA_iha

this present state of the reality of things

deha.Adi:

the bodily formation is the cause, muni

.

~vlm.48. Sikhidhwaja answered:—I think, O sage, that the sensible objects of the body &c, are the causes of the thinking and thinkable (thoughts), and of knowing and the knowables or knowledge. (Because unless there be things in actual existence, we can neither think of or know anything, nor have any idea or knowledge of it at all).

~sv.48-.-50 SIKHIDHVAJA replied: O sage, I see that experience is the cause of egosense. But, tell me how to get rid of it.

शरीर.आदितया_उदेति वेदनम् वस्तु-सत्तया । असत्याभासया स्पन्दो_ यथा पवन-लेखया ॥६।९४।४९॥

zarIra.AditayA_udeti vedanam vastu-sattayA | asatyAbhAsayA spanda:_ yathA pavana-lekhayA ||49||

.

thru the bodily organism

understanding arises

with a substantially.real state

:

with an unreal projection

its spanda.Vibration

is like a whiff of air or lick of flame

.

~vlm.49. Our knowledge of the entity of things, appears only in the sensible forms of bodies; or else the mere abstract thought of a thing, is as empty as an airy nothing.

असत्ताम् वस्तु-सत्तया न_अवगच्छाम्य्_अहम् यथा । अहम्त्व-वेदनम् चित्त-बीजम् समुपशाम्यति ॥६।९४।५०॥

asattAm vastu-sattayA na_avagacchAmi_aham yathA | ahamtva-vedanam citta-bIjam samupazAmyati ||50||

.

a state of nonBeing with a substantial reality?

I don't get it

—

how does knowing an "I"dentity Affection.seed bring it to a quiet state?

.

~vlm.50. As I can not conceive the non-entity of a positive entity, nor the abstract nature of a concrete body; so I know not how my egoism, which is the seed of my mind, can be at once ignored by me.

~sv. O sage, I see that experience is the cause of egosense. But, tell me how to get rid of it.

kumbha.Pot said—

विद्यते यदि देह.आदि-वस्तु-सत्ता तद्_अस्ति ते । अभावाद्_देह-सत्ता=आदे: किम् निष्ठम् तव वेदनम् ॥६।९४।५१॥

vidyate yadi deha.Adi-vastu-sattA tat_asti te | abhAvAt_deha-sattA=Ade: kim niSTham tava vedanam ||51||

.

vidyate yadi deha-Adi-vastu-sattA

tad asti te

abhAvAd deha-sattA-Ade:

kim niSTham tava vedanam

~vlm.51. Kumbha said:—If thou rely on thy material body as a real existence, then tell me, on what does your knowledge depend, when your soul is separated from the body.

~sv.51 KUMBHA asked again: Ah, you are able to find the causes of effects! Tell me then the cause of such experience. I shall then tell you how to get rid of the cause. When consciousness is both the experiencing and the experience, and when there was no cause for the experience as the object to arise, how did the effect (experience) arise?

FIRECREST said—

यस्य_उपलभ्यते किम्.चित्_स्वरूपम् कलन_आत्मकम् |

yasya_upalabhyate kim.cit_svarUpam kalana_Atmakam |

असद्-रूपम् कथम् तत्_स्यात्_प्रकाश: स्यात्_कथम् तम: ॥६।९४।५२॥

asad-rUpam katham tat_syAt_prakAza: syAt_katham tama: ||52||

.

yasya upalabhyate

kim.cit

svarUpam kalana-Atmakam

an unreal form

how can that be?

where there is light how can there be darkness?

.

~vlm.52. Sikhidhwaja replied.—The body which is evident to view, and a real entity, cannot be taken for an unreality by any body; as the palpable sun light, eannot be called darkness by any man of common sense.

~sv.52 SIKHIDHVAJA replied: Surely on account of the objective reality, such as the body? I am unable to see how such objective reality is seen as false.

हस्त-पाद.आदि=संयुक्त: क्रिया-फल.विलासवान् । सदा_अनुभूयमानो_अयम् देहो न_अस्ति कथम् मुने ॥६।९४।५३॥

hasta-pAda.Adi=saMyukta: kriyA-phala.vilAsavAn | sadA_anubhUyamAna:_ayam deho na_asti katham mune ||53||

.

conjoined with hands and feet &c.

kriyA-phala.vilAsavAn –

sporting with Action and Fruition

sadA anubhUyamAna: -

ever experiencing

ayam deha: na asti

this body is not?!

katham mune –

how can that be, muni?

~vlm.53. Who can ignore the body, which is replete with its hands and feet and other members; which is full of activity and vivacity, and whose actions are so palpable to sight: and which so evident to our perception and conception.

*jd.53 - hasta-pAda.Adi=saMyukta: - conjoined with hands and feet &c.kriyA-phala.vilAsavAn - sporting with Action and FruitionsadA anubhUyamAna: - ever experiencingayam deha: na asti - This body is not?!katham mune - How can that be, muni?

kumbha.Pot said—

कारणम् यस्य कार्यस्य भूमिपाल न विद्यते । विद्यते न_ इह तत्-कार्यम् तत्-संवित्तिस्_तु विभ्रम: ॥६।९४।५४॥

kAraNam yasya kAryasya bhUmipAla na vidyate | vidyate na_ iha tat-kAryam tat-saMvitti:_tu vibhrama: ||54||

.

the cause

yasya kAryasya

of such effect, Earthlord,

is not known to be

vidyate na iha tat-kAryam –

not known here is That-effect

tat-saMvittis tu vibhrama:

for That-Awareness is delusion.

~vlm.54. Kumbha said.—Know prince, that nothing can be said to exist, which is not produced by some cause; and the knowledge or consciousness that we have of it, cannot be but the product of mistake and error.

~sv.54 KUMBHA said: If experience rests on the reality of objects like the body, then if the body, etc., are proved to be unreal, on what will experience rest? When the cause is absent or unreal, the effect is non-existent and the experience of such an effect is delusion.

*jd.54 - kAraNam - the causeyasya kAryasya - of such activitybhUmipAla - Earthlordna vidyate - is not knownvidyate na iha tat-kAryam - not known here is That-activitytat-saMvittis tu vibhrama: - for That-Awareness is delusion.

कारणेन विना कार्यम् शरीरे न कदा.चन । विद्यते यस्य नो_ बीजम् तद्_द्रव्यम् क्व_इव जायते ॥६।९४।५५॥

kAraNena vinA kAryam zarIre na kadA.cana | vidyate yasya no bIjam tat_dravyam kva_iva jAyate ||55||

.

without a cause

an effect foes not happen anywhen in the body

:

when something has no seed

how would that thing come to be?

.

~vlm. There can be no product without a similar cause, and no material form can come out from a formless and immaterial agent. How can any thing come to existence, without having its seed of the like nature?

अकारणम् तु यत्_कार्यम् सद्_इव_अग्रे_अनुभूयते ।

a-kAraNam tu yat_kAryam sat_iva_agre_anubhUyate |

तद्_द्रष्तुर्_विभ्रमाद्_विद्धि मृग-तृष्ण-जल-उपमम् ॥६।९४।५६॥

tat_draStu:_vibhramAt_viddhi mRga-tRSNa-jala-upamam ||56||

.

but without cause

what is effect

is experienced as.if real

by the confused Perceiver

:

know that as like the water of a mirage

.

~vlm. ... before its deluded observer.

अविद्यमानम् एव त्वम् विद्धि मिथ्याभ्रम-उदितम् ।

avidyamAnam eva tvam viddhi mithyAbhrama-uditam |

न_अति.यत्नवतो_अप्य्_एतन्_मृगतृष्ण-अम्बु लभ्यते ॥६।९४।५७॥

na_ati.yatnavata:_api_etat_mRgatRSNa-ambu labhyate ||57||

.

avidyamAnam eva tvam

viddhi mithyAbhrama-uditam

na_ati.yatnavata:_api_etat_mRgatRSNa-ambu labhyate

~vlm.57. Know thyself to be no real existence, but a false shape of your error only; and with whatever earnestness you took to it, you will never get any water from this delusive mirage.

~sv.55-.-57 What, then, is the cause of objects like the body?

FIRECREST said—

असतो द्वि.इन्दु-बिम्ब-आदेर्_न युक्तम् कारण-ईक्षणम् ।

asato dvi.indu-bimba-Ade:_na yuktam kAraNa-IkSaNam |

वन्ध्या-तनय-सर्व.अङ्ग-मण्डनम् कस्य राजते ॥६।९४।५८॥

vandhyA-tanaya-sarva.aGga-maNDanam kasya rAjate ||58||

.

*jd.58 – asata: dvi.indu-bimba-Ade: - of the unreality of things like a double moon

na yuktam kAraNa-IkSaNam - there is no use looking for a cause

vandhyA-tanaya-sarva.aGga-maNDanam -

barren.woman-son-all.aGga-maNDanam

kasya rAjate

~vlm.58. Sikhidhwaja said,—It is as useless to inquire the cause of a nonentity, as it is fruitless to look into the origin of the secondary moon which but false reflex of the true one. Believing in a nullity, is as decorating the person of a barren women's son.

~sv.58-.-60 SIKHIDHVAJA asked: The second moon is surely not unreal because it has a cause which is eye-disease. The barren woman's son is never seen and that is unreal. Why, is not the father the cause for the existence of the body?

kumbha.Pot said—

कारणेन विना कार्यम् शरीर.आद्य्-अस्थि-पञ्जरम् । अविद्यमानम् एव_इदम् विद्ध्य्_अ.संभवतो नृप ॥६।९४।५९॥

kAraNena vinA kAryam zarIra.Adi-asthi-paJjaram | avidyamAnam eva_idam viddhi_a.sambhavata:_ nRpa ||59||

.

the Body with its cage of bone is an effect without a cause

so know this to be misunderstanding

since it does not happen, Lord of men

.

~vlm. The body with its bones and ribs, are products of no assignable cause; therefore know it as no entity, because it is impossible for the frail body to be the work of an Everlasting Maker.

FIRECREST said—

हस्त.पाद-आदि=युक्तस्य शरीरस्य मुनीश्वर । नित्यम् आलक्ष्यमाणस्य पिता कस्मान्_न कारणम् ॥६।९४।६०॥

hasta.pAda-Adi=yuktasya zarIrasya munIzvara | nityam AlakSyamANasya pitA kasmAn_na kAraNam ||60||

.

hasta.pAda-Adi=yuktasya zarIrasya – of Body with its various parts

munIzvara – o muniLord

nityam - ever

AlakSyamANasya pitA kasmAn_na kAraNam - x.

~vlm.60. Sikhidhwaja said.—Now tell me sir, why we should not reckon our fathers the causes and producers of our bodies, with all theirs members; and parts, since they arc known as the immediate causes of these.

~sv.58-.-60 SIKHIDHVAJA asked: The second moon is surely not unreal because it has a cause which is eye-disease. The barren woman's son is never seen and that is unreal. Why, is not the father the cause for the existence of the body?

kumbha.Pot said—

कारण-अ.भावतो राजन्_पिता नाम न विद्यते । असतो यत्_तु संजातम् असद्_एव तद्_उच्यते ॥६।९४।६१॥

kAraNa-a.bhAvato rAjan_pitA nAma na vidyate | asato yat_tu saMjAtam asat_eva tat_ucyate ||61||

.

kAraNa-a.bhAvatas

rAjan – Your Majesty

pitA nAma na vidyate – a "Father" is not known to be

asata: yat tu saMjAtam

asat eva tat ucyate - the unreal is said to be that.

~vlm.61. Kumbha replied.—The father can be nothing and no cause, without his having another cause for himself; because whatever is without a cause is nothing in itself.

~sv. KUMBHA replied: But, then, that father is unreal: that which is born of unreality is unreal, too.

पर.आर्थानाम् च कार्याणाम् कारणम् बीजम् उच्यते । संभवत्य्_अङ्ग जगति न बीजेन विना_अङ्कुर: ॥६।९४।६२॥

para.ArthAnAm ca kAryANAm kAraNam bIjam ucyate | sambhavati_aGga jagati na bIjena vinA_aGkura: ||62||

.

para.ArthAnAm ca kAryANAm kAraNam – and of effected things the cause

bIjam ucyate – is called the Seed

sambhavati_aGga jagati

na bIjena vinA_aGkura: - x.

~vlm.62. The causes of all things and effects are called as their aeetis, and when there is no seed in existence, it is impossible for a germ to be produced in the earth from nothing. (Exnihilo nihil fit).

~sv. KUMBHA replied: But, then, that father is unreal: that which is born of unreality is unreal, too.

तस्मान्_न कारणम् यस्य कार्यस्य_इह_उपपद्यते । बीज-अ.भावे हि तन्_न_अस्ति तत्_संवित्तिस्_तु विभ्रम: ॥६।९४।६३॥

tasmAn_na kAraNam yasya kAryasya_iha_upapadyate | bIja-a.bhAve hi tat_na_asti tat_saMvitti:_tu vibhrama: ||63||

.

tasmAt

na kAraNam yasya kAryasya iha upapadyate – there is no cause from which an effect is here derived

bIja-a.bhAve hi tat_na_asti – for in the absence of a seed that is not

tat_saMvitti:_tu vibhrama: - x.

~vlm.63. So when you cannot trace out the cause of an event, account the event as no event at all; because there can nothing without its seed, and the knowledge of a causeless effect or eventuality, is an utter impossibility and fallacy of the understanding.

~sv. KUMBHA replied: But, then, that father is unreal: that which is born of unreality is unreal, too.

अवश्यम् खलु यन्_न_अस्ति निर्बीजम् तन्_मति-भ्रम: ।

avazyam khalu yan_na_asti nirbIjam tat_mati-bhrama: |

द्वि.इन्दुत्व-मरु-भूम्य्-अम्बु-वन्ध्या.पुत्र-दशासमम् ॥६।९४।६४॥

dvi.indutva-maru-bhUmy-ambu-vandhyA.putra-dazAsamam ||64||

.

*jd.64 –

avazyam khalu

yat na asti - what is not

nirbIjam tat mati-bhrama: - seedless is that thought-delusion

dvi.indutva-maru-bhUmy-ambu-vandhyA.putra-dazAsamam - x.

~vlm.64. It is an egregious error to suppose the existence of a thing without its cause or seed, such as to suppose the existence of two moons in the sky, of water in the mirage and of the son of a barren woman.

~sv. KUMBHA replied: But, then, that father is unreal: that which is born of unreality is unreal, too.

FIRECREST said—

पितामहानाम् पुत्राणाम् पितॄणाम् च जगत्-त्रये । आद्य: पितामह: कस्मात्_पूर्व-उत्पत्तौ न कारणम् ॥६।९४।६५॥

pitAmahAnAm putrANAm pitRRNAm ca jagat-traye | Adya: pitAmaha: kasmAt_pUrva-utpattau na kAraNam ||65||

.

of grandfathers, fathers, & sons in the three worlds

how is the Primal Grandfather brahmA not

the cause of the first outfalling of creation

?

~vlm. Now tell me sir, why should not our parents betaken as the causes of our production, who had our grandfathers and grandmothers for the causes or seeds of their birth likewise; and why should we not reckon our first greatgrandfather (Brahmá), as the prime proginitor of the human race?

*jd.65 - pitAmahAnAm putrANAm pitRRNAm ca - of grandfathers, sons, and fathersjagat-traye - in the three worldsAdya: pitAmaha: kasmAt - why is the Primal GrandfatherpUrva-utpattau na kAraNam - not the cause of the first outfalling/creation.

kumbha.Pot said—

आद्य: पितामहो य: स्यात्_सो_अपि न_अस्त्य्_एव भू.पते । कारण-अ.भावत: नित्यम् यदा भावो न कस्य.चित् ॥६।९४।६६॥

Adya: pitAmaho ya: syAt_sa:_api na_asti_eva bhU.pate | kAraNa-a.bhAvata: nityam yadA bhAvo na kasya.cit ||66||

.

he who you think would be the Primal Ancestor

he too does not exist, Protector of the Earth

because of the absence of a cause

always

there is no presence of anything

.

~vlm. The prime greatgrandfather, O prince, cannot be the original cause, since he also requires a cause for his birth, or else he could not come into existence.

कारणस्य स्व.बीजस्य नित्य-अ.भावात्_पितामह: । अन्य: स दृश्यमानो_अपि भ्रमाद्_अन्यो न विद्यते ॥६।९४।६७॥

kAraNasya sva.bIjasya nitya-a.bhAvAt_pitAmaha: | anya: sa dRzyamAna:_api bhramAt_anyo na vidyate ||67||

.

kAraNasya sva.bIjasya

nitya-a.bhAvAt

pitAmaha: anya:

sa dRzyamAna: api

bhramAt - thru delusion

anya: na vidyate – another is not known to be.

~vlm.67. The greatgrandfather of creation even Brahmá himself, is the cause of production by means of the seeds of the supreme spirit which produced him; or else the visible form in which he appeared, was no more than a mere delusion,

~sv.66-..-69 If one says that the first Creator is the original cause of all subsequent bodies, in fact even that is not true! The Creator himself is non-different from the reality; hence his appearance as other than the reality (this creation, etc. ) is delusion.

मृगतृष्ण-अम्बुवद्-भ्रान्ति-रूप एव_अवभासते । पितामहा-अर्थ.कारित्वम् अपि तस्य भ्रम-आत्मकम् ॥६।९४।६८॥

mRgatRSNa-ambuvad-bhrAnti-rUpa eva_avabhAsate | pitAmahA-artha.kAritvam api tasya bhrama-Atmakam ||68||

.

mRgatRSNa.ambuvad-bhrAnti-rUpa eva_avabhAsate –

mirage.waterlike-delusion-form eva_avabhAsate

pitAmahA-artha.kAritvam api -

Grandfather-artha.kAritvam api

tasya bhrama-Atmakam - x.

~vlm.68. Know the form of the visible world, to be as great a fallacy as the appearance of water in the mirage; and so the creativeness of the greatgrandfather Brahmá, is no more than an erroneous misconception.

~sv.66-..-69 If one says that the first Creator is the original cause of all subsequent bodies, in fact even that is not true! The Creator himself is non-different from the reality; hence his appearance as other than the reality (this creation, etc. ) is delusion.

पिता-महा.उदरे तस्य मिथ्या-प्रत्ययत: स्थिति: । घना तव निवृत्ता_एव मार्ययिष्याम्य्_अथ_उत्तरम् ॥६।९४।६९॥

pitA-mahA.udare tasya mithyA-pratyayata: sthiti: | ghanA tava nivRttA_eva mAryayiSyAmi_atha_uttaram ||69||

.

pitA-mahodare tasya

mithyA-pratyaya.tas

sthiti: ghanA tava

nivRttA_eva

mAryayiSyAmi_atha_uttaram

.

~vlm.69. I will now wipe off the dark cloud of your error, that our great grandfather Brahmá was conceived in the womb of the supreme spirit, (whereby he is styled the padma—yoni or born of the lotus like navel string of God); and this will be salvation of your soul. (And Adam's ancestors without end. Young).

~sv. The realisation of this truth enables one to get rid of the ignorance and egosense.

तस्माच्_चिद्.आत्मकतया_आत्मनि चित्ततो_अयम्

tasmAt_cit.AtmakatayA_Atmani cittata:_ayam

नित्यम् स्वयम् कचति भूमिप देव.देव: ।

nityam svayam kacati bhUmipa deva.deva: |

तेन_एव पद्मज इति स्वयम् आत्मना_आत्मा

tena_eva padmaja iti svayam AtmanA_AtmA

प्रोक्त: स्वरूप इति शान्तम् इदम् समस्तम् ॥६।९४।७०॥

prokta: svarUpa iti zAntam idam samastam ||70||

.

from That

thru the state of a bit of the Consciousness.Self

in yourself thru the affective mind

this forever itself projects, Protector of the Earth, as God of Gods

:

"the LotusBorn" himself thru the Self is said to be the Self

whose nature is this peaceful whole

.

~vlm.70. Now therefore know, O prince, that the lord God shines forever with his intelligent soul and mind in Himself; it is from him that the lotus born brahmA and the whole universe, are manifest to our view, and that there is nothing which exhibits itself without Him.

~sv. The realisation of this truth enables one to get rid of the ignorance and egosense.

oॐm

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

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

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

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

+++

++

+

Comments and suggestions

are welcome at

das.jiva@gmail.com

Please begin the Subject line with the relevant sarga/canto Number, e.g. "re: y5084".

+

The complete YVFiles,

including the Concordant Glossary, and every Sarga/Canto,

in their most recent update,

can be downloaded at:

All YVFiles:

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

Concordant Glossary (CGl1405)

https://www.dropbox.com/s/mats7olf4xfvsnm/CGl.1405.docx?dl=0

oॐm

"Rare Ramana video", with a wise Cow, and a monkey Prince!

http://www.youtube.com/watch?v=w814-Pj3bm8

DAILY READINGS 4 December

fm4027 1.dc03-04 The GENERALS meet the GODS .z41 https://www.dropbox.com/s/ge2zlc7fbpbr5ve/fm4027%201.dc03-04%20The%20GENERALS%20meet%20the%20GODS%20.z41.docx?dl=0

fm6094 2.dc03-04 FIRE-CREST AWAKENS .z70

https://www.dropbox.com/s/fzh2j8z6pcsumia/fm6094%202.dc03-04%20FIRE-CREST%20AWAKENS%20.z70.docx?dl=0

fm7197 3.dc04 On Scriptures .z34

https://www.dropbox.com/s/9zhjfjb2p027zw0/fm7197%203.dc04%20On%20Scriptures%20.z34.docx?dl=0

Group Page

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

Complete YVFiles

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

--
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/52111dab-3292-4571-8b2a-4d8dd883e578%40googlegroups.com.
For more options, visit https://groups.google.com/d/optout.