FM.4.22 SEEING WHO SEES 1.NV25.26
सर्ग ४.२२
sarga 4.22
वसिष्ठ उवाच ।
vasiSTha uvAca |
जन्तोः कृत.विचारस्य विगलत् वृत्ति चेतसः ।
janto: kRta* vicArasya vigaladvRtti cetasa: |
मननम् त्यजतो ज्ञात्वा किम्चित् परिणत.आत्मनः ॥४।२२।१॥
mananam tyajatA: jJAtvA kimcit pariNatAtmana: ||4|22|1||
दृश्यम् संत्यजतः हेयम् उपादेयम् उपेयुषः ।
dRzyam saMtyajata: heyam upAdeyam upeyuSa: |
द्रष्टारम् पश्यतः_दृश्यम् अ.द्रष्टारम् अ.पश्यतः ॥४।२२।२॥
draSTAram pazyata:_dRzyam a.draSTAram a.pazyata: ||4|22|2||
जागर्तव्ये परे तत्त्वे जागरूकस्य जीवतः ।
jAgartavye pare tattve jAgarUkasya jIvata: |
सुप्तस्य घन.संमोहमये संसार.वर्त्मनि ॥४।२२।३॥
suptasya ghana.sammohamaye saMsAra.vartmani ||4|22|3||
पर्यन्त.अत्यन्त.वैराग्यात् स.रसेSv अ.रसेSv अपि ।
paryanta.atyanta.vairAgyAt sa.raseSu.a.raseSu.api |
भोगेSv आभोग.रम्येषु नीरक्तस्य निराशिषः ॥४।२२।४॥
bhogeSu.Abhoga.ramyeSu nIraktasya nirAziSa: ||4|22|4||
व्रजty आत्म.अम्भस.एकत्वम् जीर्ण.जाड्ये मनsy अलम् ।
vrajati_Atma.ambhasa.ekatvam jIrNa.jADye manasi_alam |
गलत्य् अपगतासङ्गे हिमापूर इव.आतपे ॥४।२२।५॥
galati_apagatÂsaGge himApUra* iva Atape ||4|22|5||
तरङ्गितासु कल्लोल.जाल.लोल.आन्तरासु च ।
taraGgitAsu kallola.jAla.lolAntarAsu ca |
शाम्यन्तीSv अथ तृष्णासु नदीSv इव घन.अत्यये ॥४।२२।६॥
zAmyantISu.atha tRSNAsu nadISu.iva ghana.atyaye ||4|22|6||
संसार.वासना.जाले खग.जाल इव.आखुना ।
saMsAra.vAsanA.jAle khaga.jAla* iva AkhunA |
त्रोटिते हृदय.ग्रन्थौ श्लथे वैराग्य.रंहसा ॥४।२२।७॥
troTite hRdaya.granthau zlathe vairAgya.raMhasA ||4|22|7||
कातकम् फलम् आसाद्य यथा वारि प्रसीदति ।
kAtakam phalam AsAdya yathA vAri prasIdati |
तथा विज्ञान.वशतः स्वभावः सम्.प्रसीदति ॥४।२२।८॥
tathA vijJAna.vazata: svabhAva: sam.prasIdati ||4|22|8||
नी.रागम् निर्.उपासङ्गम् निर्.द्वन्द्वम् निर्.उपाश्रयम् ।
nI.rAgam nir.upAsaGgam nir.dvandvam nir.upAzrayam |
वि.निर्याति मनः_मोहात् विहगः पञ्जरात्_इव ॥४।२२।९॥
vi.niryAti mana:_mohAd vihaga: paJjarAt iva ||4|22|9||
शान्ते संदेह.दौरात्म्ये गत.कौतुक.विभ्रमम् ।
zAnte saMdeha.daurAtmye gata.kautuka.vibhramam |
परिपूर्ण.अन्तरम् चेतः पूर्ण.इन्दुः_इव राजते ॥४।२२।१०॥
paripUrNa.antaram ceta: pUrNa.indu:_iva rAjate ||4|22|10||
जनित.उत्तम.सौन्दर्या दूराद् अस्तमय.उन्नता ।
janita.uttama.saundaryA dUrAt_astamaya.unnatA |
समता उदेति सर्वत्र शान्ते वात इव_अर्णवे ॥४।२२।११॥
samatA* udeti sarvatra zAnte vAta* iva_arNave ||4|22|11||
अन्धकार.मयी मूका जाड्य.जर्जरित.अन्तरा ।
andhakAra.mayI mUkA jADya.jarjarita.antarA |
तनुत्वम् एति संसार.वासना. इव.उदये क्षपा ॥४।२२।१२॥
tanutvam eti saMsAra.vAsanA. ivodaye kSapA ||4|22|12||
दृष्ट.चित् भास्करा प्रज्ञा पद्मिनी पुण्य.पल्लवा ।
dRSTa.cit_bhAskarA prajJA padminI puNya.pallavA |
विकसत्य् अमल.उद्द्योता प्रातर् द्यौः इव रूपिणी ॥४।२२।१३॥
vikasati_amala.uddyotA prAtar dyau:_iva rUpiNI ||4|22|13||
प्रज्ञा.हृदय.हारिण्यः_भुवन.आह्लादन.क्षमाः ।
prajJA.hRdaya.hAriNya:_bhuvanAhlAdana.kSamA: |
सत्त्व.लब्धाः प्रवर्धन्ते स.कल.इन्दोः_इव_अंशवः ॥४।२२।१४॥
sattva.labdhA: pravardhante sa.kala_indo:_iva_aMzava: ||4|22|14||
बहुना.अत्र किम् उक्तेन ज्ञात.ज्ञेयः महामतिः ।
bahunA. atra kim uktena jJAta.jJeya:_mahAmati: |
न.उदेति न एव याति अस्तम् अभूत.आकाश.कोशवत् ॥४।२२।१५॥
na_udeti na eva yAti astam abhUta.AkAza.kozavat ||4|22|15||
विचारणा परिज्ञान.स्वभावस्य.उदिta.आत्मनः ।
vicAraNA parijJAna.svabhAvasya_udita.Atmana: |
अनुकम्प्या भवति.इह ब्रह्मा.विष्णु.इन्द्र.शंकराः ॥४।२२।१६॥
anukampyA bhavati_iha brahmA.viSNu.indra.zaMkarA: ||4|22|16||
प्रकट.आकारम् अpy.अन्तर् निर्.अहंकार.चेतसम् ।
prakaTAkAram api_antar nir.ahamkAra.cetasam |
न.अप्नुवन्ति विकल्प.अस्तम् मृग.तृष्णाम् इव एणकाः ॥४।२२।१७॥
na_apnuvanti vikalpa.astam mRgatRSNAm iva eNakA: ||4|22|17||
तरङ्ग.वत्_इमे लोकाः प्रयाnty आयान्ति चेतसः ।
taraGgavat ime lokA: prayAnti_AyAnti cetasa: |
क्रोडी.कुर्वन्ति च.अज्ञम् ते न ज्ञम् मरण.जन्मनी ॥४।२२।१८॥
kroDI.kurvanti ca_ajJam te na jJam maraNa.janmanI ||4|22|18||
आविर्.भाव.तिroभावौ संसाro न.इतर.क्रमः ।
Avir.bhAvatira:bhAvau saMsAra:_na_itara.krama: |
इति ताभ्याम् समालोकः रमते sa नि.बध्यते ॥४।२२।१९॥
iti tAbhyAm samAloka: ramate sa: ni.badhyate ||4|22|19||
न जायते न म्रियते कुम्भे कुम्भ.नभः यथा ।
na jAyate na mriyate kumbhe kumbha.nabha: yathA |
भूषिते दूषिते वा.अपि देहे तद्वत्_इह.आत्मवान् ॥४।२२।२०॥
bhUSite dUSite vA. api dehe tadvat iha. AtmavAn ||4|22|20||
विवेक उदिते शीते मिथ्या भ्रम.मरु.उदिता ।
viveka* udite zIte mithyA bhrama.marUditA |
क्षीयते वासना साग्रे मृग.तृष्णा मराउ. इव ॥४।२२।२१॥
kSIyate vAsanA sAgre mRgatRSNA marAv iva ||4|22|21||
कः.अहम् कथम् इदम् च. इति यावत् न प्रविचारितम् ।
संसाराडम्बरम् तावद् अन्धकार.उपमम् स्थितम् ॥४।२२।२२॥
ka:_aham katham idam ca_iti yAvat_na pravicAritam |
saMsArADambaram tAvat_andhakAra.upamam sthitam ||4|22|22||
मिथ्या.भ्रम.भर.उद्भूतम् शरीरम् पदम् आपदाम् ।
mithyA.bhrama.bhara.udbhUtam zarIram padam ApadAm |
आत्म.भावनया न. इदम् यः पश्यति स पश्यति ॥४।२२।२३॥
Atma.bhAvanayA na_idam ya: pazyati sa* pazyati ||4|22|23||
देश.काल.वश.उत्थानि न मम. इति गत.भ्रमम् ।
deza.kAla.vaza.utthAni na mama_iti gata.bhramam |
शरीरे सुख.दुःखानि यः पश्यति स पश्यति ॥४।२२।२४॥
zarIre sukha.du:khAni ya: pazyati sa* pazyati ||4|22|24||
अपार.पर्यन्त.नभः दिक्.काल.आदि.क्रिया.अन्वितम् ।
apAra.paryanta.nabha:_dik.kAla.Adi.kriyA.anvitam |
अहम् एव_इति सर्वत्र यः पश्यति स पश्यति ॥४।२२।२५॥
aham eva_iti sarvatra ya: pazyati sa* pazyati ||4|22|25||
वालाग्र.लक्ष.भागात् तु कोटिशः परिकल्पितात् ।
vAlAgra.lakSa.bhAgAt tu koTiza: parikalpitAt |
अहम् सूक्ष्म इति व्यापी यः पश्यति स पश्यति ॥४।२२।२६॥
aham sUkSma* iti vyApI ya: pazyati sa* pazyati ||4|22|26||
आत्मानम् इतरc च एव दृष्ट्या नित्य.अविभिन्नया ।
AtmAnam itarat ca eva dRSTyA nitya.avibhinnayA |
सर्वम् चिj.ज्योतिः_एव_इति यः पश्यति स पश्यति ॥४।२२।२७॥
sarvam cit.jyoti:_eva_iti ya: pazyati sa* pazyati ||4|22|27||
सर्व.शक्तिः.अनन्त.आत्मा सर्व.भाव_अन्तर.स्थितः ।
sarva.zakti:. ananta.AtmA sarva.bhAva_antara.sthita: |
अ.द्वितीयः_चित्_इत्य् अन्तः. यः पश्यति स पश्यति ॥४।२२।२८॥
a.dvitIya:_cit iti_anta:_ya: pazyati sa* pazyati ||4|22|28||
आधि.व्याधि.भय.उद्विग्नः जरा.मरण.जन्मवान् ।
Adhi.vyAdhi.bhaya.udvigna: jarA.maraNa.janmavAn |
देहः.अहम् इति प्राज्ञः न पश्यति स पश्यति ॥४।२२।२९॥
deha:_aham iti prAjJa: na pazyati sa* pazyati ||4|22|29||
तिर्यक्_ऊर्ध्वम् अधस्ताc च व्यापकः_महिमा मम ।
tiryak Urdhvam adhastAt ca vyApaka:_mahimA mama |
द्वितीयः_न मम.अस्ति_इति यः पश्यति स पश्यति ॥४।२२।३०॥
dvitIya:_na mama_asti_iti ya: pazyati sa* pazyati ||4|22|30||
मयि सर्वम् इदम् प्रोतम् सूत्रे मणि.गणा इव ।
mayi sarvam idam protam sUtre maNi.gaNA* iva |
चित्तम् तु न.अहम् इव_इति यः पश्यति स पश्यति ॥४।२२।३१॥
cittam tu na_aham iva_iti ya: pazyati sa* pazyati ||4|22|31||
न.अहम् न च.अन्यद् अस्ति_इति ब्रह्म एव_अस्ति निरामयम् ।
na_aham na ca_anyat_asti_iti brahma eva_asti nirAmayam |
इत्थम् सd.असतोः. मध्ये यः पश्यति स पश्यति ॥४।२२।३२॥
ittham sat.asator_madhye ya: pazyati sa* pazyati ||4|22|32||
यत्_नाम किम्.चित् त्रैलोक्यम् स एव_अवयवः_मम ।
yat_nAma kim.cit trailokyam sa* eva_avayava:_mama |
तरङ्गः_अब्धौ_इव_इत्य् अन्तर् यः पश्यति स पश्यति ॥४।२२।३३॥
taraGga:_abdhau_iva_iti_antar ya: pazyati sa* pazyati ||4|22|33||
शोच्या पाल्या मया_एव_इयम् स्वसा. इयम् मे कनीयसि ।
zocyA pAlyA mayA_eva_iyam svasA. iyam me kanIyasi |
त्रिलोकी पेलवा. इति_उच्चैः_यः पश्यति स पश्यति ॥४।२२।३४॥
trilokI pelavA. iti_uccair ya: pazyati sa* pazyati ||4|22|34||
आत्मता.परते त्वत्ता.मत्ते यस्य महात्मनः ।
AtmatA.parate tvattA.matte yasya mahAtmana: |
भवात्_उपरते नूनम् स पश्यति सु.लोचनः ॥४।२२।३५॥
bhavAt_uparate nUnam sa* pazyati su.locana: ||4|22|35||
चेत्या.अनुपात.रहितम् चित्_भैरवमयम् वपुः ।
cetyA. anupAta.rahitam cit_bhairavamayam vapu: |
आपूरित.जगत्_जालम् यः पश्यति स पश्यति ॥४।२२।३६॥
ApUrita.jagat_jAlam ya: pazyati sa* pazyati ||4|22|36||
सुखम् दुःखम् भवः_भावः_विवेक.कलनाः_च याः ।
sukham du:kham bhava:_bhAva:_viveka.kalanA:_ca yA: |
अहम् एव_इति वा नूनम् पश्यन् अपि न हीयते ॥४।२२।३७॥
aham eva_iti vA nUnam pazyan api na hIyate ||4|22|37||
स्व.आत्म.सत्ता.पर.आपूर्णे जगty अंशेन वर्तिना ।
sva.Atma.sattA.parApUrNe jagati_aMzena vartinA |
किम् मे हेयम् किम् आदेयम् इति पश्यन् सुदृक्.नरः ॥४।२२।३८॥
kim me heyam kim Adeyam iti pazyan sudRk.nara: ||4|22|38||
अ.प्रतर्क्यम् अन्.आभासम् सन्.मात्रम् इदम् इत्य् अलम् ।
a.pratarkyam an.AbhAsam san.mAtram idam iti_alam |
हेय.उपादेय.कलना यस्य क्षीणा स वै पुमान् ॥४।२२।३९॥
heya.upAdeya.kalanA yasya kSINA sa* vai pumAn ||4|22|39||
य आकाश.वत्_एक.आत्मा सर्व.भाव.गतः_अपि सन् ।
ya* AkAzavat_eka.AtmA sarva.bhAva.gata:_api san |
न भाव.रञ्जनाम् एति स महात्मा महेश्वरः ॥४।२२।४०॥
na bhAva.raJjanAm eti sa* mahAtmA mahezvara: ||4|22|40||
तमःप्रकाश.कलना.मुक्तः काल.आत्मताम् गतः ।
tama:prakAza.kalanA.mukta: kAlAtmatAm gata: |
यः सौम्यः सुसमः स्वस्थः तम् नौमि पदम् आगतम् ॥४।२२।४१॥
ya: saumya: susama: svastha: tam naumi padam Agatam ||4|22|41||
यस्य_उदय.अस्तमय.संकलनाकलासु
yasya_udaya.astamaya.saMkalanAkalAsu
चित्रासु चारु.विभवासु जगत्.रतासु ।
citrAsu cAru.vibhavAsu jagat.ratAsu |
वृत्तिः सदा_एव सकल.एक.मतेः_अनन्ता
vRtti: sadA_eva sakala.eka.mate:_anantA
तस्मै नमः परम.बोधवते शिवाय ॥४।२२।४२॥
tasmai nama: parama.bodhavate zivAya ||4|22|42||
॥
santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga VasishthaOn Thu, Nov 26, 2020 at 7:12 PM Jiva Das <das.jiva@gmail.com> wrote:
FM4022 SEEING WHO SEES 1.NV25-26 .z42
https://www.dropbox.com/s/8w371s7oqezgric/fm4022%201.nv25-26%20Seeing%20who%20Sees%20.z42.docx?dl=0
FM.4.1-FM.4.29https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1-FM.4.29.docx?dl=0
FM.4.22 SEEING WHO SEES 1.NV25-26
सर्ग ४.२२
sarga 4.22
वसिष्ठ उवाच ।
vasiSTha uvAca |
जन्तोः कृत.विचारस्य विगलत् वृत्ति चेतसः ।
janto: kRta* vicArasya vigaladvRtti cetasa: |
मननम् त्यजतो ज्ञात्वा किम्चित् परिणत.आत्मनः ॥४।२२।१॥
mananam tyajatA: jJAtvA kimcit pariNatAtmana: ||4|22|1||
दृश्यम् संत्यजतः हेयम् उपादेयम् उपेयुषः ।
dRzyam saMtyajata: heyam upAdeyam upeyuSa: |
द्रष्टारम् पश्यतः_दृश्यम् अ.द्रष्टारम् अ.पश्यतः ॥४।२२।२॥
draSTAram pazyata:_dRzyam a-draSTAram a-pazyata: ||4|22|2||
जागर्तव्ये परे तत्त्वे जागरूकस्य जीवतः ।
jAgartavye pare tattve jAgarUkasya jIvata: |
सुप्तस्य घन.संमोहमये संसार.वर्त्मनि ॥४।२२।३॥
suptasya ghana-sammohamaye saMsAra-vartmani ||4|22|3||
पर्यन्त.अत्यन्त.वैराग्यात् स.रसेSv अ.रसेSv अपि ।
paryanta~atyanta-vairAgyAt sa-raseSu.a-raseSu.api |
भोगेSv आभोग.रम्येषु नीरक्तस्य निराशिषः ॥४।२२।४॥
bhogeSu.Abhoga-ramyeSu nIraktasya nirAziSa: ||4|22|4||
व्रजty आत्म.अम्भस.एकत्वम् जीर्ण.जाड्ये मनsy अलम् ।
vrajati_Atma~ambhasa~ekatvam jIrNa-jADye manasi_alam |
गलत्य् अपगतासङ्गे हिमापूर इव.आतपे ॥४।२२।५॥
galati_apagatÂsaGge himApUra* iva Atape ||4|22|5||
तरङ्गितासु कल्लोल.जाल.लोल.आन्तरासु च ।
taraGgitAsu kallola-jAla-lolAntarAsu ca |
शाम्यन्तीSv अथ तृष्णासु नदीSv इव घन.अत्यये ॥४।२२।६॥
zAmyantISu.atha tRSNAsu nadISu.iva ghana~atyaye ||4|22|6||
संसार.वासना.जाले खग.जाल इव.आखुना ।
saMsAra-vAsanA-jAle khaga-jAla* iva AkhunA |
त्रोटिते हृदय.ग्रन्थौ श्लथे वैराग्य.रंहसा ॥४।२२।७॥
troTite hRdaya-granthau zlathe vairAgya-raMhasA ||4|22|7||
कातकम् फलम् आसाद्य यथा वारि प्रसीदति ।
kAtakam phalam AsAdya yathA vAri prasIdati |
तथा विज्ञान.वशतः स्वभावः सम्.प्रसीदति ॥४।२२।८॥
tathA vijJAna-vazata: svabhAva: sam.prasIdati ||4|22|8||
नी.रागम् निर्.उपासङ्गम् निर्.द्वन्द्वम् निर्.उपाश्रयम् ।
nI.rAgam nir.upAsaGgam nir.dvandvam nir.upAzrayam |
वि.निर्याति मनः_मोहात् विहगः पञ्जरात्_इव ॥४।२२।९॥
vi.niryAti mana:_mohAd vihaga: paJjarAt iva ||4|22|9||
शान्ते संदेह.दौरात्म्ये गत.कौतुक.विभ्रमम् ।
zAnte saMdeha-daurAtmye gata-kautuka-vibhramam |
परिपूर्ण.अन्तरम् चेतः पूर्ण.इन्दुः_इव राजते ॥४।२२।१०॥
paripUrNa~antaram ceta: pUrNa~indu:_iva rAjate ||4|22|10||
जनित.उत्तम.सौन्दर्या दूराद् अस्तमय.उन्नता ।
janita~uttama-saundaryA dUrAt_astamaya~unnatA |
समता उदेति सर्वत्र शान्ते वात इव_अर्णवे ॥४।२२।११॥
samatA* udeti sarvatra zAnte vAta* iva_arNave ||4|22|11||
अन्धकार.मयी मूका जाड्य.जर्जरित.अन्तरा ।
andhakAra-mayI mUkA jADya-jarjarita~antarA |
तनुत्वम् एति संसार.वासना. इव.उदये क्षपा ॥४।२२।१२॥
tanutvam eti saMsAra-vAsanA. ivodaye kSapA ||4|22|12||
दृष्ट.चित् भास्करा प्रज्ञा पद्मिनी पुण्य.पल्लवा ।
dRSTa-cit_bhAskarA prajJA padminI puNya-pallavA |
विकसत्य् अमल.उद्द्योता प्रातर् द्यौः इव रूपिणी ॥४।२२।१३॥
vikasati_amala~uddyotA prAtar dyau:_iva rUpiNI ||4|22|13||
प्रज्ञा.हृदय.हारिण्यः_भुवन.आह्लादन.क्षमाः ।
prajJA~hRdaya-hAriNya:_bhuvanAhlAdana-kSamA: |
सत्त्व.लब्धाः प्रवर्धन्ते स.कल.इन्दोः_इव_अंशवः ॥४।२२।१४॥
sattva-labdhA: pravardhante sa-kala_indo:_iva_aMzava: ||4|22|14||
बहुना.अत्र किम् उक्तेन ज्ञात.ज्ञेयः महामतिः ।
bahunA. atra kim uktena jJAta-jJeya:_mahAmati: |
न.उदेति न एव याति अस्तम् अभूत.आकाश.कोशवत् ॥४।२२।१५॥
na_udeti na eva yAti astam abhUta.AkAza-kozavat ||4|22|15||
विचारणा परिज्ञान.स्वभावस्य.उदिta.आत्मनः ।
vicAraNA parijJAna-svabhAvasya_udita.Atmana: |
अनुकम्प्या भवति.इह ब्रह्मा.विष्णु.इन्द्र.शंकराः ॥४।२२।१६॥
anukampyA bhavati_iha brahmA-viSNu-indra-zaMkarA: ||4|22|16||
प्रकट.आकारम् अpy.अन्तर् निर्.अहंकार.चेतसम् ।
prakaTAkAram api_antar nir.ahamkAra-cetasam |
न.अप्नुवन्ति विकल्प.अस्तम् मृग.तृष्णाम् इव एणकाः ॥४।२२।१७॥
na_apnuvanti vikalpa~astam mRgatRSNAm iva eNakA: ||4|22|17||
तरङ्ग.वत्_इमे लोकाः प्रयाnty आयान्ति चेतसः ।
taraGgavat ime lokA: prayAnti_AyAnti cetasa: |
क्रोडी.कुर्वन्ति च.अज्ञम् ते न ज्ञम् मरण.जन्मनी ॥४।२२।१८॥
kroDI.kurvanti ca_ajJam te na jJam maraNa-janmanI ||4|22|18||
आविर्.भाव.तिroभावौ संसाro न.इतर.क्रमः ।
Avir.bhAvatira:bhAvau saMsAra:_na_itara-krama: |
इति ताभ्याम् समालोकः रमते sa नि.बध्यते ॥४।२२।१९॥
iti tAbhyAm samAloka: ramate sa: ni.badhyate ||4|22|19||
न जायते न म्रियते कुम्भे कुम्भ-नभः यथा ।
na jAyate na mriyate kumbhe kumbha-nabha: yathA |
भूषिते दूषिते वा.अपि देहे तद्वत्_इह.आत्मवान् ॥४।२२।२०॥
bhUSite dUSite vA. api dehe tadvat iha. AtmavAn ||4|22|20||
विवेक उदिते शीते मिथ्या भ्रम.मरु.उदिता ।
viveka* udite zIte mithyA bhrama-marUditA |
क्षीयते वासना साग्रे मृग.तृष्णा मराउ. इव ॥४।२२।२१॥
kSIyate vAsanA sAgre mRgatRSNA marAv iva ||4|22|21||
कः.अहम् कथम् इदम् च. इति यावत् न प्रविचारितम् ।
संसाराडम्बरम् तावद् अन्धकार.उपमम् स्थितम् ॥४।२२।२२॥
ka:_aham katham idam ca_iti yAvat_na pravicAritam |
saMsArADambaram tAvat_andhakAra~upamam sthitam ||4|22|22||
मिथ्या-भ्रम.भर.उद्भूतम् शरीरम् पदम् आपदाम् ।
mithyA-bhrama-bhara~udbhUtam zarIram padam ApadAm |
आत्म-भावनया न. इदम् यः पश्यति स पश्यति ॥४।२२।२३॥
Atma-bhAvanayA na_idam ya: pazyati sa* pazyati ||4|22|23||
देश.काल.वश.उत्थानि न मम. इति गत.भ्रमम् ।
deza-kAla-vaza~utthAni na mama_iti gata-bhramam |
शरीरे सुख.दुःखानि यः पश्यति स पश्यति ॥४।२२।२४॥
zarIre sukha-du:khAni ya: pazyati sa* pazyati ||4|22|24||
अपार.पर्यन्त-नभः दिक्-काल.आदि-क्रिया.अन्वितम् ।
apAra-paryanta-nabha:_dik-kAla.Adi-kriyA.anvitam |
अहम् एव_इति सर्वत्र यः पश्यति स पश्यति ॥४।२२।२५॥
aham eva_iti sarvatra ya: pazyati sa* pazyati ||4|22|25||
वालाग्र.लक्ष.भागात् तु कोटिशः परिकल्पितात् ।
vAlAgra-lakSa-bhAgAt tu koTiza: parikalpitAt |
अहम् सूक्ष्म इति व्यापी यः पश्यति स पश्यति ॥४।२२।२६॥
aham sUkSma* iti vyApI ya: pazyati sa* pazyati ||4|22|26||
आत्मानम् इतरc च एव दृष्ट्या नित्य.अविभिन्नया ।
AtmAnam itarat ca eva dRSTyA nitya~avibhinnayA |
सर्वम् चिj.ज्योतिः_एव_इति यः पश्यति स पश्यति ॥४।२२।२७॥
sarvam cit.jyoti:_eva_iti ya: pazyati sa* pazyati ||4|22|27||
सर्व.शक्तिः.अनन्त.आत्मा सर्व.भाव_अन्तर.स्थितः ।
sarva.zakti:. ananta.AtmA sarva.bhAva_antara.sthita: |
अ.द्वितीयः_चित्_इत्य् अन्तः. यः पश्यति स पश्यति ॥४।२२।२८॥
a-dvitIya:_cit iti_anta:_ya: pazyati sa* pazyati ||4|22|28||
आधि.व्याधि.भय.उद्विग्नः जरा.मरण.जन्मवान् ।
Adhi-vyAdhi-bhaya~udvigna: jarA-maraNa-janmavAn |
देहः.अहम् इति प्राज्ञः न पश्यति स पश्यति ॥४।२२।२९॥
deha:_aham iti prAjJa: na pazyati sa* pazyati ||4|22|29||
तिर्यक्_ऊर्ध्वम् अधस्ताc च व्यापकः_महिमा मम ।
tiryak Urdhvam adhastAt ca vyApaka:_mahimA mama |
द्वितीयः_न मम.अस्ति_इति यः पश्यति स पश्यति ॥४।२२।३०॥
dvitIya:_na mama_asti_iti ya: pazyati sa* pazyati ||4|22|30||
मयि सर्वम् इदम् प्रोतम् सूत्रे मणि.गणा इव ।
mayi sarvam idam protam sUtre maNi-gaNA* iva |
चित्तम् तु न.अहम् इव_इति यः पश्यति स पश्यति ॥४।२२।३१॥
cittam tu na_aham iva_iti ya: pazyati sa* pazyati ||4|22|31||
न.अहम् न च.अन्यद् अस्ति_इति ब्रह्म एव_अस्ति निरामयम् ।
na_aham na ca_anyat_asti_iti brahma eva_asti nirAmayam |
इत्थम् सd.असतोः. मध्ये यः पश्यति स पश्यति ॥४।२२।३२॥
ittham sat-asator_madhye ya: pazyati sa* pazyati ||4|22|32||
यत्_नाम किम्.चित् त्रैलोक्यम् स एव_अवयवः_मम ।
yat_nAma kim.cit trailokyam sa* eva_avayava:_mama |
तरङ्गः_अब्धौ_इव_इत्य् अन्तर् यः पश्यति स पश्यति ॥४।२२।३३॥
taraGga:_abdhau_iva_iti_antar ya: pazyati sa* pazyati ||4|22|33||
शोच्या पाल्या मया_एव_इयम् स्वसा. इयम् मे कनीयसि ।
zocyA pAlyA mayA_eva_iyam svasA. iyam me kanIyasi |
त्रिलोकी पेलवा. इति_उच्चैः_यः पश्यति स पश्यति ॥४।२२।३४॥
trilokI pelavA. iti_uccair ya: pazyati sa* pazyati ||4|22|34||
आत्मता.परते त्वत्ता.मत्ते यस्य महात्मनः ।
AtmatA-parate tvattA-matte yasya mahAtmana: |
भवात्_उपरते नूनम् स पश्यति सु.लोचनः ॥४।२२।३५॥
bhavAt_uparate nUnam sa* pazyati su.locana: ||4|22|35||
चेत्या.अनुपात.रहितम् चित्_भैरवमयम् वपुः ।
cetyA. anupAta-rahitam cit_bhairavamayam vapu: |
आपूरित.जगत्_जालम् यः पश्यति स पश्यति ॥४।२२।३६॥
ApUrita-jagat_jAlam ya: pazyati sa* pazyati ||4|22|36||
सुखम् दुःखम् भवः_भावः_विवेक.कलनाः_च याः ।
sukham du:kham bhava:_bhAva:_viveka-kalanA:_ca yA: |
अहम् एव_इति वा नूनम् पश्यन् अपि न हीयते ॥४।२२।३७॥
aham eva_iti vA nUnam pazyan api na hIyate ||4|22|37||
स्व.आत्म.सत्ता.पर.आपूर्णे जगty अंशेन वर्तिना ।
sva.Atma-sattA-parApUrNe jagati_aMzena vartinA |
किम् मे हेयम् किम् आदेयम् इति पश्यन् सुदृक्-नरः ॥४।२२।३८॥
kim me heyam kim Adeyam iti pazyan sudRk-nara: ||4|22|38||
अ.प्रतर्क्यम् अन्.आभासम् सन्.मात्रम् इदम् इत्य् अलम् ।
a-pratarkyam an-AbhAsam san-mAtram idam iti_alam |
हेय.उपादेय.कलना यस्य क्षीणा स वै पुमान् ॥४।२२।३९॥
heya~upAdeya-kalanA yasya kSINA sa* vai pumAn ||4|22|39||
य आकाश.वत्_एक.आत्मा सर्व.भाव.गतः_अपि सन् ।
ya* AkAzavat_eka.AtmA sarva.bhAva-gata:_api san |
न भाव.रञ्जनाम् एति स महात्मा महेश्वरः ॥४।२२।४०॥
na bhAva-raJjanAm eti sa* mahAtmA mahezvara: ||4|22|40||
तमःप्रकाश.कलना.मुक्तः काल.आत्मताम् गतः ।
tama:prakAza-kalanA-mukta: kAlAtmatAm gata: |
यः सौम्यः सुसमः स्वस्थः तम् नौमि पदम् आगतम् ॥४।२२।४१॥
ya: saumya: susama: svastha: tam naumi padam Agatam ||4|22|41||
यस्य_उदय.अस्तमय.संकलनाकलासु
yasya_udaya~astamaya-saMkalanAkalAsu
चित्रासु चारु.विभवासु जगत्.रतासु ।
citrAsu cAru-vibhavAsu jagat.ratAsu |
वृत्तिः सदा_एव सकल.एक.मतेः_अनन्ता
vRtti: sadA_eva sakala~eka-mate:_anantA
तस्मै नमः परम.बोधवते शिवाय ॥४।२२।४२॥
tasmai nama: parama-bodhavate zivAya ||4|22|42||
॥
oॐm
FM.4.22
SEEING WHO SEES
VASISHTHA said—
जन्तोः कृत.विचारस्य विगलत् वृत्ति चेतसः ।
janto: kRta* vicArasya vigaladvRtti cetasa: |
मननम् त्यजतो ज्ञात्वा किम्चित् परिणत.आत्मनः ॥४।२२।१॥
mananam tyajatA: jJAtvA kimcit pariNatAtmana: ||4|22|1||
.
of people who practice vichAra.Enquiry
restraining
the flow of thought in the process of affecting things
unthinkingly forsaking manana.Mentation
—
having known
something of the mature Self
…
janto: kRta*vicArasya vigaladvRtti cetasa: | mananam tyajao jJAtvA kimcit pariNatAtmana:
.
*vlm.1 Vasishtha continued:-Men of sound judgment, are freed from mental perturbation, and are perfected in their mastery over themselves, by restraining the flight of the mind, and fastening it to its inward cogitation.
*vwv. For a person who has made investigation (into the nature of the Self), who has a mind the movements of which are disappearing, who is giving up thinking (or imagination), whose mind is transformed to a certain degree having known the Truth, who is completely giving up visible objects that_are fit to be abandoned,...
*AS: From this verse until verse 5, a word image is created of one who is liberated even though alive: thus, the second line means: one who has stopped deliberating (mananam ), having acquired knowledge and one who has matured within himself (kiMcit pariNata. Atmana:) Note that_all words are in gen. case because in verse 5 it concludes his soul becomes one with water (AtmA ambhasA ekatvam vrajati). More below:
दृश्यम् संत्यजतः हेयम् उपादेयम् उपेयुषः ।
dRzyam saMtyajata: heyam upAdeyam upeyuSa: |
द्रष्टारम् पश्यतः_दृश्यम् अ.द्रष्टारम् अ.पश्यतः ॥४।२२।२॥
draSTAram pazyata:_dRzyam a-draSTAram a-pazyata: ||4|22|2||
.
dRzyam saMtyajata: heyam upAdeyam upeyuSa:
let the seer be perceived as the world
:
no seer, no perception
.
*moT. heyam ajJAna-bhUmikAbhedam | upadeyam jJAna-bhUmikA-vizeSam upeyuSa: |. ..|| ¶ // mo.. 4,22.2 //
*sv.3 He is fully awake in the supreme truth; hence he is totally asleep, as it were, in the world-appearance.
*m.2 When phenomena_is given up, the distinction between good and bad phenomena will cease. Then one sees any thing or phenomena_as a witness. If not_as witness, he will not see anything.
*vlm.2. They swerve from the sight of the visibles as unworthy of their notice, and seek after the knowledge of their chief good; they behold the all-seeing God in their mental and external sights, and have no perception of the unintelligent perceptibles. (i.e. They perceive the noumenon only in the phenomenon).
*vwv.2240-2245/1-4,7-8. For a person who has made investigation (into the nature of the Self), who has
a mind the movements of which are disappearing, who is giving up thinking (or imagination), whose mind is transformed to a certain degree having known the Truth, who is completely giving up visible objects that_are fit to be abandoned,...
जागर्तव्ये परे तत्त्वे जागरूकस्य जीवतः ।
jAgartavye pare tattve jAgarUkasya jIvata: |
सुप्तस्य घन.संमोहमये संसार.वर्त्मनि ॥४।२२।३॥
suptasya ghana-sammohamaye saMsAra-vartmani ||4|22|3||
.
when jAgartavya.to.be.awake.e pare tattve
of jAgarUka.wakeful/watchful-sya jIvata: |
suptasya ghana-sammohamaye saMsAra-vartmani -
.
jAgartavya.to.be.awake-e pare tattve
when to be awakened in the perfect Thatness
of somebody wakeful
thru living
for one asleep
delusion thickens into the present saMsAra
.
*vwv.2240-2245/1-4,7-8.. .., who is wakeful while living in the Highest Truth to which he ought to be awake, who is asleep to the way of the world full of dense ignorance (or confusion). ..
पर्यन्त.अत्यन्त.वैराग्यात् स.रसेSv अ.रसेSv अपि ।
paryanta~atyanta-vairAgyAt sa-raseSu.a-raseSu.api |
भोगेSv आभोग.रम्येषु नीरक्तस्य निराशिषः ॥४।२२।४॥
bhogeSu.Abhoga-ramyeSu nIraktasya nirAziSa: ||4|22|4||
.
paryanta_atyanta-vairAgyAt
thru complete unlimited dispassion
sa-raseSu a-raseSu api –
whether with or without pleasure
in enjoyments
Abhoga-ramyeSu
nIraktasya
of someone dispassionate
.
शास् #zAs - #AzAs - #Azis, pl. AziSa: - hope, prayer • #nirAzis -adj.- without_a hope or prayer + #AzIrvAda: - benediction, mbh.&c. +
*m.4 With intense disgust for the most pleasant things, he shall be averse to enjoy even the best of pleasures.
*vlm.4. They are utterly indifferent to the sweet pleasures of this life, as also to the cheerless prospects of future enjoyments (in the next world). (The Yogi is equally averse to the present_and prospective pleasures of both worlds).
व्रजty आत्म.अम्भस.एकत्वम् जीर्ण.जाड्ये मनsy अलम् ।
vrajati_Atma~ambhasa~ekatvam jIrNa-jADye manasi_alam |
गलत्य् अपगतासङ्गे हिमापूर इव.आतपे ॥४।२२।५॥
galati_apagatÂsaGge himApUra* iva Atape ||4|22|5||
.
vrajati_Atma_ambhasa-ekatvam –
forsaking the self-water=oneness = jIrNa-jADye manasi alam –
when the weakened solidity of Mind freely = galati –
flows = apagata_a.saGge (fuzzy Â) apagata. A.saGge –
departed thru detachment = hima. ApUre iva Atape –
like heat in a heap of snow.
.
*m.When the waters of Self unite with the cloud of declining stupidity, the evil fate of attachment will drop of / melt like snow in sun.
*vlm. They are mixed (like salt) with the water of spiritual (divine) unity, and in the boundless ocean of omnipresence; and they melt_away as the ice in a river, by their rigorous austerities, resembling the vigorous heat of the sun.
*VA. he goes to onnessness of Self-waters (mixes with self like water with water?) he melts like ice in heat (of knowledge?) in the sky of old age and inertness????
*AS: He merges totally into space with ignorance worn out (jIrNajADye) causing loss of attachment (to the unreal), just_as heap of snow becomes one with water in hot sun. Several word plays are going on here. jADya means cold as well as ignorance. Snow becomes one with water in a total sense not like salt dissolving! Thus, he totally merges into the infinite becomes one with Brahman without leaving any separate identity.
*moT. keSu satsu prasIdati_ity apekSAyAm Aha vrajaty. AtmA. ity.Adi | apagatÂsaGge naSTAsaktyAkhyadoSe | jIrNajADye jADyanirgate | ata eva galati galanonmukhe | manasi | AtmAmbhasA paramAtmAkhyajalena saha | ekatvam vrajati sati //mo..4,22.5//*jd.5 - vrajati_Atma_ambhasa-ekatvam - forsaking the self-water=oneness = jIrNa-jADye manasi alam - when the weakened solidity of Mind freely = galati - flows = apagata_a.saGge (fuzzy Â) apagata. A.saGge - departed thru detachment = hima. ApUre iva Atape - like heat in a heap of snow.
*x* #saGga सङ्ग – in y5068 &c, this term is translated by Swami V. interchangeably with #sakti and #saMsakti as "conditioning ". I prefer the metrically shorter "attachment" or (with VLM) "connexion". Note that the latter term is distinct from "connection". It denotes what has a common nexus, a link or yoga. —> #asaGga, . a.sanga असङ्ग - free from ties , independent . Up. • moving without obstacle . MBh.&c. • having no attachment (see also #asakta) • m. - non-attachment, non-inclination . Mn. • #asaGgena असङ्गेन - instr. ind. - without obstacle R. • #asaGgAt असङ्गात् - abl. ind_unobstructedly , at pleasure Ba1lar. • #AsaGga आसङ्ग – m. the act of clinging to or hooking on • association, connection BhP.&c. • attachment, devotedness . KSS.&c.
तरङ्गितासु कल्लोल.जाल.लोल.आन्तरासु च ।
taraGgitAsu kallola-jAla-lolAntarAsu ca |
शाम्यन्तीSv अथ तृष्णासु नदीSv इव घन.अत्यये ॥४।२२।६॥
zAmyantISu.atha tRSNAsu nadISu.iva ghana~atyaye ||4|22|6||
.
when
the waves are tossing and their billows tangle within
then
they bring to rest cravings
that stir into floods
that flow.forth the emptying clouds
.
*sv.6 His cravings have ceased, even as the restlessness of rivers ceases on their entering the ocean.
*m.6 Inside (lower down) disturbed waters, the waves subside (are not there). Similarly (when stupidity declines or knowledge increases) intense desires subside like rivers at the end of rainy season (which will become quiet).
*vlm.6. All their restless desires and passions are set to rest, at the disappearance of their ignorance; as the turbulent waves of rivers subside of themselves, in the absence of stormy clouds.
*AS:. .. with ghana gone i.e. with the rainy season over. His desires (tRSNA) are being compared with rivers. His desires, like rivers, with rolling waves have calmed down with the rainy season over (or with the clouds of ignorance having vanished).
*jd. I prefer the moT. reading. .. ghanAtyaye zaradi ||
संसार.वासना.जाले खग.जाल इव.आखुना ।
saMsAra-vAsanA-jAle khaga-jAla* iva AkhunA |
त्रोटिते हृदय.ग्रन्थौ श्लथे वैराग्य.रंहसा ॥४।२२।७॥
troTite hRdaya-granthau zlathe vairAgya-raMhasA ||4|22|7||
.
someone in the samsAra-net of these vAsanA.traces
is
like a mouse caught in a net set for birds
:
when his Heart-strings are snapped by fervent Dispassion
he gets loose
.
saMsAra-vAsanA-jAle khaga-jAla* iva AkhunA | troTite hRdaya-granthau
zlathe vairAgya-raMhasA
.
रंह् #raMh - #raMhas - रंहस् n. [रंह्-असुन् हुक्च UN.4.221] 1 Speed, velocity • न पादपोन्मूलनशक्ति रंहः शिलोच्चये मूर्च्छति मारुतस्य R.2. 34 • zi.12.7 • Ki.2.4 -2 Eagerness, violence, vehemence, impetuosity. यः परं रंहसः साक्षात् BhAg.4.24.28. … - n - speed, quickness, velocity • eagerness, impetuosity • - m - N. of Shiva (Vehemence personified) -
*vairAgya.Dispassion-.
.
*m.4.22.7 Like mice which bite the bird-cage, complete cessation of desire and distaste for the world loosen the knots of the heart_and peck at the web of worldly vāsanas.
*vlm.4.22.7 The net of desires, which ensnares men as birds in their traps, is cut_asunder by a spirit of dispassionateness; as the meshes of a net, are torn into twain, by the teeth of a mouse.
*vwv.2240-2245/1-4,7-8. 7. when the net of worldly desires is snapped off like a bird-net_by a rat, when the knot (of ignorance) of the heart is loosened by the force of asceticism, then,...).
कातकम् फलम् आसाद्य यथा वारि प्रसीदति ।
kAtakam phalam AsAdya yathA vAri prasIdati |
तथा विज्ञान.वशतः स्वभावः सम्.प्रसीदति ॥४।२२।८॥
tathA vijJAna-vazata: svabhAva: sam.prasIdati ||4|22|8||
.
when U use a kAtaka.nut Ur pot of muddy water
clears
:
when you use vijJAna.Understanding your self-nature
comes to perfect repose
.
kAtakam phalam AsAdya yathA vAri prasIdati tathA vijJAna-vazata: svabhAva: samprasIdati
.
*vlm.p.8 As the seeds of kata fruit serve to purify foul water, so philosophy tends to cleanse human nature of its errors.
*m.. .. when one's nature is influenced by knowledge, that_nature will become delightful.
*vwv.. .. as water clears up having got the kataka or clearing nut (whose power cleans up muddy water).
नी.रागम् निर्.उपासङ्गम् निर्.द्वन्द्वम् निर्.उपाश्रयम् ।
nI.rAgam nir.upAsaGgam nir.dvandvam nir.upAzrayam |
वि.निर्याति मनः_मोहात् विहगः पञ्जरात्_इव ॥४।२२।९॥
vi.niryAti mana:_mohAd vihaga: paJjarAt iva ||4|22|9||
.
nI.rAgam nir.upAsaGgam nir.dvandvam nir.upAzrayam viniryAti mano mohAt
vihaga: paJjarAt iva
.
passionless, disconnected, and without duality,
without dependence upon anything. . .
Mind dismisses delusion—a bird released from its cage.
nIrAgam nirupAsaGgam - free from passion, free from connections = nir.dvandvam - without duality (*vlm. "contention"), independent of things (*vwv. "without support") nIrAgam nirupAsaGgam - free from passion, free from connections = nir.dvandvam - without duality (*vlm. "contention"), independent of things (*vwv. "without support") = nirupAzrayam - without support = viniryAti mano mohAt – manas.Mind emerges from delusion = vihaga: paJjarAt iva - like a bird from its cage.
*m.4.22.9 Lack of attachment, lack of sensuous attractions, non-duality and lack of dependence (on things) will free one from the cage of self-deluding mind.
*vlm.4.22.9 The mind that is freed from passions, from worldly connections and contentions, and from dependance on any one (person or thing); is liberated also from the bonds of ignorance and error, as a bird is set free from its imprisoning cage. (True freedom is the freedom from all cares, concerns and connections, which are but_bondages of the soul).
*vwv.2246/9 (Then), the mind which is free from passion, without close attachment, without duality and without support, goes out of delusion like a bird out of its cage.
*sv.9. It is only when the mind has become devoid of all attachment, when it is not swayed by the pairs of opposites, when it is not_attracted by objects and when it is totally independent of all supports, that it is freed from the cage of delusion.
*AB.. .. bhArya.Adi-jana=sAhityam. ..
#dvaMdva, #dvandva -n.- (the repeated nom. of *dva) - pair, couple mbh.&c. •• #dvaMdvam, #dvaMdve, or #dvaMdvena -ind.- by two, face to face (in conflict, or secretly) • • a pair of opposites (e.g. heat_and cold, joy and sorrow &c.) mbh.&c. • strife, quarrel • fight (esp. a duel) mbh. •-•> –m.- (re #samAsa • rarely n.) - a copulative compound (or any compound in which the members if uncompounded would be in the same case and connected by the conjunction"and"). •• the astra:_sign Gemini Gol. •• a complication of two disorders, a compound affection of two humours Lex.
*jd.9 - nIrAgam nirupAsaGgam - free from passion, free from connections = nir.dvandvam - without duality (*vlm. "contention"), independent of things (*vwv. "without support") = nirupAzrayam - without support = viniryAti mano mohAt – manas.Mind emerges from delusion = vihaga: paJjarAt iva - like a bird from its cage.
शान्ते संदेह.दौरात्म्ये गत.कौतुक.विभ्रमम् ।
zAnte saMdeha-daurAtmye gata-kautuka-vibhramam |
परिपूर्ण.अन्तरम् चेतः पूर्ण.इन्दुः_इव राजते ॥४।२२।१०॥
paripUrNa~antaram ceta: pUrNa~indu:_iva rAjate ||4|22|10||
.
zAnte saMdeha-daurAtmye –
when serious doubt is subdued =
gata-kautuka-vibhramam –
gone is the wandering of curiosity =
paripUrNa_antaram chetas.Affectivity overflowing
pUrNa-indur iva rAjate- -
like the full moon it shines.
*vwv.2247. When the evil temper of doubt has ceased, the mind, with its confusion and wonder departed and quite full within (or self-satisfied), shines like the full moon.
*sv.10 When all doubt comes to rest_and when there is neither elation nor depression, then the mind shines like the full moon.
*m. A mind that is liberated from the evil of doubt_and hesitation, that is free from the whirl of vehement desires and pleasures and perfectly contented inside, will shine like full moon. Then an attitude of equality will spread with beauty and grandeur. It will be like a vast sea which is calm without_any breeze (over it).
*vlm.10. When the disturbances of doubts are settled, and the wandering of curiosity is over, it is then that the fullmoon of internal fulness, sheds its lustre over the mind.
#kutukam कुतुक - #kautukam कौतुक - curiosity • strong desire for (tasmin or in comp) • eagerness, impatience • public diversion, spectacle • kind or friendly greeting, civility • • #kautukAt -ind.- out of curiosity or interest • for amusement, as a relaxation.
जनित.उत्तम.सौन्दर्या दूराद् अस्तमय.उन्नता ।
janita~uttama-saundaryA dUrAt_astamaya~unnatA |
समता उदेति सर्वत्र शान्ते वात इव_अर्णवे ॥४।२२।११॥
samatA* udeti sarvatra zAnte vAta* iva_arNave ||4|22|11||
.
janitottama-saundaryA w born-high-beauty
dUrAt – from afar
astamaya.unnatA
samatA* udeti – the state of Sameness arises
sarvatra zAnte – everywhere calm =
vAta_iva_arNave – no wind on the water
.
*vwv.2248. (When the mind is calmed), evenness, giving birth to the greatest_beauty and with rise or fall in a remote degree, arises everywhere, as (it happens) in an ocean when the wind has subsided.
*vlm.11. As the mind has its true magnanimity, after its setting from the hight of its dignity and highmindedness, so it_begins to have its equanimity in a state, resembling the calmness of the sea_after the storm.
*sv.11 When the impurities of the mind have ceased to be, there arise in the heart_all the auspicious qualities, and there is equal vision everywhere.
*m. Then an attitude of equality will spread with beauty and grandeur. It will be like a vast sea which is calm without_any breeze (over it).
अन्धकार.मयी मूका जाड्य.जर्जरित.अन्तरा ।
andhakAra-mayI mUkA jADya-jarjarita~antarA |
तनुत्वम् एति संसार.वासना. इव.उदये क्षपा ॥४।२२।१२॥
tanutvam eti saMsAra-vAsanA. ivodaye kSapA ||4|22|12||
.
andhakAra-mayI mUkA – blinding-form mute = jADya-jarjarita_antarA – stiff and decrepit within = tanutvam eti – goes to thinness = saMsAra-vAsanA – the samsAric vAsanA.Imprint = iva udaye kSapA – like night_at dawn
.
*AS: The dark desire for the world (andhakAra.mayI saMsAra-vAsanA), degenerated with ignorance (jADya-jarjarita_antarA), becomes mute and withers away (mUkA tanutvam eti) as dark nighdvanishes at sunrise.
*vwv.2249. Worldly desire, full of darkness, wretched, with its contents decayed on account of stupidity, attains to thinness as (the darkness of) night_at dawn.
*m.12 (On the other hand) if the inside (of a person) is worn out_by darkness, stupidity and dumbness, worldly vāsanas triumph and overtake a person.
*vlm.12. As long as the shadow of solicitude, hangs over the mind, it is darkened and stupefied and broken in the heart, until the sun of inappetency rises to dispel its gloom.
*sv.12-15 Even as darkness is dispelled by the rising sun, the world-illusion is dispelled when the sun of infinite consciousness arises in the heart. Such wisdom as is capable of gladdening the hearts of all beings in the universe manifests and expands. In short, he who has known that which alone is worth knowing transcends all coming and going, birth and death.
* andhakAra-mayI mUkA – blinding-form mute = jADya-jarjarita_antarA – stiff and decrepit within = tanutvam eti – goes to thinness = saMsAra-vAsanA – the samsAric vAsanA.Imprint = iva udaye kSapA – like night_at dawn
दृष्ट.चित् भास्करा प्रज्ञा पद्मिनी पुण्य.पल्लवा ।
dRSTa-cit_bhAskarA prajJA padminI puNya-pallavA |
विकसत्य् अमल.उद्द्योता प्रातर् द्यौः इव रूपिणी ॥४।२२।१३॥
vikasati_amala~uddyotA prAtar dyau:_iva rUpiNI ||4|22|13||
.
dRSTa-cid=bhAskarA – the Seen-Consciousness=sun =
prajJA padminI – lotus-pond of the wise =
puNya-pallavA – holy blossomed =
vikasati amaloddyotA – blooms with pure brightness =
prAtar – in the morning = like beauty of the sky – dyaur iva rUpiNI
.
*vwv.2250. The lotus-plant of wisdom that has seen the sun of Consciousness and is bearing the blossoms of virtue, blooms with a pure and superior luster, beautful like the sky at dawn.
*m.13 The sky will be pure and clear on a clean bright morning. Similarly when the sun of consciousness perception shines, the pond of lotuses of all-wise intelligence with its soft petals of virtue will open in full bloom.
*vlm.13. It is by the sunshine of the intellect, that the lotus-bed of intelligence, shines in its pure lustre; and unfolds the foliage of its virtues before the dawning light_above it.
*sv.12-15 Even as darkness is dispelled by the rising sun, the world-illusion is dispelled when the sun of infinite consciousness arises in the heart. Such wisdom as is capable of gladdening the hearts of all beings in the universe manifests and expands. In short, he who has known that which alone is worth knowing transcends all coming and going, birth and death.
प्रज्ञा.हृदय.हारिण्यः_भुवन.आह्लादन.क्षमाः ।
prajJA~hRdaya-hAriNya:_bhuvanAhlAdana-kSamA: |
सत्त्व.लब्धाः प्रवर्धन्ते स.कल.इन्दोः_इव_अंशवः ॥४।२२।१४॥
sattva-labdhA: pravardhante sa-kala_indo:_iva_aMzava: ||4|22|14||
.
prajJA. hRdaya-hAriNya: - intuitions heart-captivating –
bhuvana. AhlAdana-kSamA:
sattva-labdhA: having got reality
pravardhante – they spread
sakala-indo:_iva_aMzava: -
like moonbeams at the full of a Moon that's grown thru all its phases
.
*vwv.2251. Wisdom or wise sayings which captivate the heart, which are capable of delighting the world and which have been acquired by virtue, grow like beams of light from the full moon.
*m.14 When one's heart is stolen by pure intelligence he will be able to delight the whole world. A quality of poise, harmony and peace will be gained and it will increase like moon-beams.
*vlm.14. Intelligence is charmer of hearts and delighter of all in the world; it is fostered by the quality of goodness (sattwaguna), as the moon becomes full by her increasing digits.
*sv.12-15 Even as darkness is dispelled by the rising sun, the world-illusion is dispelled when the sun of infinite consciousness arises in the heart. Such wisdom as is capable of gladdening the hearts of all beings in the universe manifests and expands. In short, he who has known that which alone is worth knowing transcends all coming and going, birth and death.
*moT. prajJA hRdaya-hAriNya:_bhuvana. AhlAdana-kSamAH sattva-labdhA: pra>vardhante sakala-indo:_iva_aMzava: > hRdaya-hAriNyo manoharAH sattva-guNôpacayAl labdhA: ||4|22| ¶ sattva-lakSmya: sattva-guNa-sampada: ||4|22| MoT 4,22.14 ||4|22|. .. sattvalakSmya: pravartante sakalendor...
बहुना.अत्र किम् उक्तेन ज्ञात.ज्ञेयः महामतिः ।
bahunA. atra kim uktena jJAta-jJeya:_mahAmati: |
न.उदेति न एव याति अस्तम् अभूत.आकाश.कोशवत् ॥४।२२।१५॥
na_udeti na eva yAti astam abhUta.AkAza-kozavat ||4|22|15||
.
why
all this chatter
?
the deep thinker
who knows what is to.be.known
is
like a sheath of formless Space that does not rise or come to set
.
bahunA. atra kim uktena jJAta-jJeya:_mahAmati:
na_udeti na eva yAty astam - does noy go.forth nor does it come to rest -
abhUta. AkAza-kozavat
.
*m.15 Why wax eloquent? For one of great mind who knows what is to be known, there is no rising or setting. He is like the pure sky without_any elemental states or becomings.
*sv. In short, he who has known that which alone is worth knowing transcends all coming and going, birth and death.
विचारणा परिज्ञान.स्वभावस्य.उदिta.आत्मनः ।
vicAraNA parijJAna-svabhAvasya_udita.Atmana: |
अनुकम्प्या भवति.इह ब्रह्मा.विष्णु.इन्द्र.शंकराः ॥४।२२।१६॥
anukampyA bhavati_iha brahmA-viSNu-indra-zaMkarA: ||4|22|16||
.
* vicAraNA parijJAna-svabhAvasya udita. Atmana:
anukampyA bhavati_iha
brahmA-viSNv-indra-zaMkarA:
making.inquiry / investigating \ exploring
your process of understanding
there has arisen in yourself compassion
as.if becoming brahmA & viShNu & indra.shamkara.
* note how indra butts.in to the Triad of Divinities
*m.16 Even Brahma, Vishnu and Sankara become pitiable before one whose self is chastened and tempered by knowledge acquired through inquiry.
*sv.16 Even the gods Brahma, Visnu, Indra_and Siva_are sympathised with and assisted by the holy ones in whom self-knowledge has arisen through self-enquiry or direct observation.
*vlm.16. The mind which is enlightened by reasoning, is as exalted in its nature, as to take pity even on the great gods Hari, Hara, Brahmá, and Indra.
http://en.wikipedia.org/wiki/Indra
प्रकट.आकारम् अpy.अन्तर् निर्.अहंकार.चेतसम् ।
prakaTAkAram api_antar nir.ahamkAra-cetasam |
न.अप्नुवन्ति विकल्प.अस्तम् मृग.तृष्णाम् इव एणकाः ॥४।२२।१७॥
na_apnuvanti vikalpa~astam mRgatRSNAm iva eNakA: ||4|22|17||
.
prakaTa. AkAram api antar – though in a manifest form =
nirahamkAra-cetasam – chetas.Affectivity without "I"dentity
na_apnuvanti vikalpa_astam
mRgatRSNAm iva eNakA: - like a stag in a mirage
.
*m.17 He will be internally free of ego even though he appears (and moves about) as an individual. There will not_be any deformations in his mind. It is like a mirage from which an animal cannot drink water.
*vlm.17. They are far from tasting the happiness of the egoistic yogis, who are continually seeking to quench their thirst (after pleasure), from the waters appearing in the mirage, as the parching deer (running to them by mistake).
तरङ्ग.वत्_इमे लोकाः प्रयाnty आयान्ति चेतसः ।
taraGgavat ime lokA: prayAnti_AyAnti cetasa: |
क्रोडी.कुर्वन्ति च.अज्ञम् ते न ज्ञम् मरण.जन्मनी ॥४।२२।१८॥
kroDI.kurvanti ca_ajJam te na jJam maraNa-janmanI ||4|22|18||
.
these worlds go forth and back as waves of chetas.Affectivity
&
enter into the unKnowing
:
but the Knowing do not deal.with death & birth
.
taraGgavat ime lokA: prayAnti_AyAnti cetasa: kroDI-kurvanti ca_ajJam te na jJam maraNa-janmanI
.
*vwv.2252. These worlds go forth and come from the mind like waves. They clasp the ignorant to the bosom. The death and birth (of the worlds) do not (affect) the wise.
*m.18 Souls move around and go through death and birth like ripples and waves on a sea. Only ignorant ones fall into this trap not the 'jnanis'.
*vlm.18. It is the heart's desire of all beings, that subjects them to repeated births and deaths, which cause the ignorant only and not the wise, to appear and disappear like waves of the sea.
आविर्.भाव.तिroभावौ संसाro न.इतर.क्रमः ।
Avir.bhAvatira:bhAvau saMsAra:_na_itara-krama: |
इति ताभ्याम् समालोकः रमते sa नि.बध्यते ॥४।२२।१९॥
iti tAbhyAm samAloka: ramate sa: ni.badhyate ||4|22|19||
.
Avir-bhAva=tiras-bhAvau –
the states of appearance and disappearance =
saMsAra.Convolution
netara-krama: -
with its et.ceteras =
iti tAbhyAm
samAloka:
ramate sa:
nibadhyate –
becomes entangled =
[Death and birth]
.
*m.19 Manifestation, disappearance, birth and death and such other sequences of the world grip only the ignorant. The wise people with knowledge sail through 'samsara' enjoying it like a play.
*vlm.19. The world presents no other show in its course, except that of the appearance and disappearance of bodies, which are now seen to move about_at the sport of time, and now fall as a prey to it for ever.
*VA. (taking 2 last words from the previous verse) samsara manifests as repeating birth and death, and nothing else, knowing this, he (wise one) looks at them with joy, not_being bound by them.
*AB.. ..|| iti evaMrUpAbhyAm | tAbhyAm AvirbhAvatirobhAvAbhyAm | sa: | samAloke tat tattva-prakAze sati | ramate | na khidyate | jJAtavastutattvo hi vastubhi: ramata eva na khidyate | ajJAtatattvasyaiva rajjvAdiSu sarpAdi-bhaya.kRta-kheda-darzanAt || MoT 4,22.19 ||4|22|. .. ramate na sa khidyate
न जायते न म्रियते कुम्भे कुम्भ-नभः यथा ।
na jAyate na mriyate kumbhe kumbha-nabha: yathA |
भूषिते दूषिते वा.अपि देहे तद्वत्_इह.आत्मवान् ॥४।२२।२०॥
bhUSite dUSite vA. api dehe tadvat iha. AtmavAn ||4|22|20||
.
notbeing born / notbeing dead
it's like the pot-space in a broken pot
lovely or ugly in Body
like that
•
here
in a person
.
*vlm.20. But the spiritual body (the spirit or one knowing the spirit), is neither born nor dies in this world; nor is it_affected by the decoration or perdition of the material body; but remains unchanged as the vacuity of a pot, both when it is in existence or broken to pieces.
*sv. The space in a pot does not come into being when the pot is brought in, nor is it destroyed when the pot is broken: he who knows that such is the relationship between his body (pot) and the self (space) is not influenced by praise and censure.
विवेक उदिते शीते मिथ्या भ्रम.मरु.उदिता ।
viveka* udite zIte mithyA bhrama-marUditA |
क्षीयते वासना साग्रे मृग.तृष्णा मराउ. इव ॥४।२२।२१॥
kSIyate vAsanA sAgre mRgatRSNA marAv iva ||4|22|21||
.
when the coolness of viveka.Discernment
meets
the delusion of the mirage and thirsty deer,
its coolness ends the desert heat
.
viveka* udite zIte mithyA bhrama-maru-uditA | kSIyate vAsanA sAgre mRgatRSNA marAv iva
.
vwv.2253. When cool discrimination is risen, desire, falsely produced from the sandy desert of delusion, is destroyed like a mirage in a sandy desert_at the close of the day.
*m.21 When discriminatory intelligence develops, the perplexity of illusion weakens vāsanas will decline as when it is cold a mirage disappears.
*vlm.21. As the understanding rises with its cooling moon-beams within us, it dispels the mist of erroneous desires rising before us like the mirage of the dreary desert.
#sAgra – sa.agra – tipped, pointed • = #samagra – whole, entire +
कः.अहम् कथम् इदम् च. इति यावत् न प्रविचारितम् ।
संसाराडम्बरम् तावद् अन्धकार.उपमम् स्थितम् ॥४।२२।२२॥
ka:_aham katham idam ca_iti yAvat_na pravicAritam |
saMsArADambaram tAvat_andhakAra~upamam sthitam ||4|22|22||
.
so long as you don'dask
"Who am I? How does this come to be?"
in this hullabaloo.saMsAra
you are sitting on the bottom of a dark well
.
ka:_aham katham idam ca_iti yAvat_na pravicAritam | saMsArADambaram tAvat_andhakAra~upamam sthitam
.
*vlm.p.22 The spectacle of the world presents its dusky appearance to our view only as long as we do not consider the questions, "What_am I, and what_are all these about me?"
मिथ्या-भ्रम.भर.उद्भूतम् शरीरम् पदम् आपदाम् ।
mithyA-bhrama-bhara~udbhUtam zarIram padam ApadAm |
आत्म-भावनया न. इदम् यः पश्यति स पश्यति ॥४।२२।२३॥
Atma-bhAvanayA na_idam ya: pazyati sa* pazyati ||4|22|23||
.
body, its fortunes & misfortunes
have come to be
being born as false delusions
thru self-affective feeling
:
not-this
who sees he sees
.
mithyA-bhrama-bhara~udbhUtam zarIram padam ApadAm | Atma-bhAvanayA na_idam
ya: pazyati sa* pazyati
.
*sv.. .. he sees the truth who sees the body as a product of deluded understanding and as the fountain-source of misfortune, and who knows that the body is not the self.
*m. This body, which is born out of host of perplexities is full of calamities. He alone is the true observer of truth who looks at this world from the point of view Self.
*vlm. He sees rightly, who sees his body as an apparition of his error, and the abode of all evils; and that it does not serve for the spiritual meditation of his soul and his maker.
देश.काल.वश.उत्थानि न मम. इति गत.भ्रमम् ।
deza-kAla-vaza~utthAni na mama_iti gata-bhramam |
शरीरे सुख.दुःखानि यः पश्यति स पश्यति ॥४।२२।२४॥
zarIre sukha-du:khAni ya: pazyati sa* pazyati ||4|22|24||
.
deza-kAla-vaza~utthAni na mama_iti - "it has arisen by force of Place and Time, not of me" = gata-bhramam - delusions gone +
zarIre sukha-du:khAni - in the body
pleasures & sorrows
good & bad spaces =
ya: pazyati sa* pazyati -
who sees, s/he sees. / Whoever sees can see it.
*m.24 24 'I am not that which is bound by time and space. All sorrows and joys are for the body' one who sees thus with all the confusions gone, he is the one who perceives (truth).
*vlm.24. He sees rightly, who sees that his body is the source of all the pain and pleasure, which betides one at different times and places, and that it does not_answer his purpose of spiritual edification.
*sv.24 He sees the truth who sees that in this body pleasure and pain are experienced on account of the passage of time and the circumstances in which one is placed; and that they do not pertain to him.
अपार.पर्यन्त-नभः दिक्-काल.आदि-क्रिया.अन्वितम् ।
apAra-paryanta-nabha:_dik-kAla.Adi-kriyA.anvitam |
अहम् एव_इति सर्वत्र यः पश्यति स पश्यति ॥४।२२।२५॥
aham eva_iti sarvatra ya: pazyati sa* pazyati ||4|22|25||
.
I
have no shore,
I
have no bounds
I
am activity in Place and Time
&
so
everywhere
:
(who sees it sees it)
.
apAra-
-paryanta-
-nabhas
dik--
kAla-
Adi-
-kriyA-
-anvita
.
*vlm.25. He sees rightly, who sees the Ego to pervade the infinite space {deza_is Place not Space; place is finite} and time, and as the source of all accidents and events, which incessantly take place in them. *sv.25 He sees the truth who sees that he is the omnipresent infinite consciousness which encompasses within itself all that takes place everywhere at_all times.
*moT.. .. AdizabdAkSiptAyA api kriyAyA: pRthak nirdeza: prAdhAnyakhyApana_artha: | iti evam | sarvatra sarveSu dezeSu kAleSu ca | ya: pazyati sa: pazyati | nAnya_ity artha: ||MoT 4,22.26 ||
वालाग्र.लक्ष.भागात् तु कोटिशः परिकल्पितात् ।
vAlAgra-lakSa-bhAgAt tu koTiza: parikalpitAt |
अहम् सूक्ष्म इति व्यापी यः पश्यति स पश्यति ॥४।२२।२६॥
aham sUkSma* iti vyApI ya: pazyati sa* pazyati ||4|22|26||
.
I am more subtly pervading
than
the ten-thousandth of a hairtip divided into koTis of parts
:
who sees, he sees
.
vAlAgra-lakSa-bhAgAt tu koTiza: parikalpitAt aham sUkSma_iti vyApI ya: pazyati sa pazyati
.
*m.26 'I am the one who is the subtle one subtler than the billionth part of end of hair' one, who sees this, is the one who perceives (truth).
*vlm.26. He knows rightly, who knows the Ego to be as minute as a millionth or billionth part of the point of a hair, and pervading all ever the infinity of space and eternity of time.
*sv.26 He sees the truth who knows that the self, which is as subtle as the millionth part of the tip of a hair divided a million times, pervades everything.
आत्मानम् इतरc च एव दृष्ट्या नित्य.अविभिन्नया ।
AtmAnam itarat ca eva dRSTyA nitya~avibhinnayA |
सर्वम् चिj.ज्योतिः_एव_इति यः पश्यति स पश्यति ॥४।२२।२७॥
sarvam cit.jyoti:_eva_iti ya: pazyati sa* pazyati ||4|22|27||
.
AtmAnam itarat ca_eva dRSTyA nitya~avibhinnayA | sarvam cit.jyoti:_eva_iti ya: pazyati sa* pazyati
.
AtmAnam itarat ca eva – both self and different =
dRSTyA nitya_avibhinnayA - x =
sarvam cit-jyoti:_eva_iti – everything is only the Light of Consciousness =
ya: pazyati sa pazyati – whoever sees it so, sees it
.
*moT.27 cijjyoti: zuddhacitprakAzarUpam || MoT 4,22.25 ||4|22|. .. ca eva dRzA. ..
*m.27 All that_appears different from me is only the light of consciousness alone.' one who sees this, is the one who perceives (truth).
*vlm.27. He perceives rightly, who perceives the universal soul to be permeated in all the various objects of his sight; and knows them as sparks of the Intellectual Light.
*sv.27 He sees the truth who sees that there is no division at_all between the self and the other, and that the one infinite light of consciousness exists as the sole reality.
सर्व.शक्तिः.अनन्त.आत्मा सर्व.भाव_अन्तर.स्थितः ।
sarva.zakti:. ananta.AtmA sarva.bhAva_antara.sthita: |
अ.द्वितीयः_चित्_इत्य् अन्तः. यः पश्यति स पश्यति ॥४।२२।२८॥
a-dvitIya:_cit iti_anta:_ya: pazyati sa* pazyati ||4|22|28||
.
sarva.zakti:. ananta.AtmA sarva.bhAva_antara.sthita: | a-dvitIya:_cit iti_antar ya: pazyati sa* pazyati
.
the All-Power
the boundless Self seated within all states of being
is
the nondual chit.Consciousness within
:
who sees it sees it
.
*sv.28 He sees the truth who sees that the non-dual consciousness which indwells all beings is omnipotent_and omnipresent.
*m.28 'The infinite self is all powerful. It_abides in all. In that consciousness there is no second.' one who sees this, is the one who perceives (truth).
*vlm.28. He perceives rightly, who perceives within himself the omnipotence of the infinite Spirit, to be present in all the states and conditions of beings, and the self-same Intellect to abide in and preside over all.
आधि.व्याधि.भय.उद्विग्नः जरा.मरण.जन्मवान् ।
Adhi-vyAdhi-bhaya~udvigna: jarA-maraNa-janmavAn |
देहः.अहम् इति प्राज्ञः न पश्यति स पश्यति ॥४।२२।२९॥
deha:_aham iti prAjJa: na pazyati sa* pazyati ||4|22|29||
.
of Affection and Infection
the terrifying fears—
Age and Death and Birth—
a wise man
not seeing such a body
sees
.
Adhi-vyAdhi-bhayodvigna: - Affection-Infection-fears=terrified = jarA-maraNa-janma-vAn - Age-Death-Birth=ful = deha: aham iti prAjJa: - the wise man who thinks, "I am the body" = na pazyati sa pazyati - not seeing, sees it sa:_
.
*moT. prAjJa: zuddha-cinmAtratattve Atmatva-nizcayavAn ||4|22| MoT 4,22.29 || . ..janmavAn deho nAham iti. ..
*m.29. 'I am that_embodied one who is shaken by birth, death, old age, disease mental and physical' a wise one, who does not perceive thus, is the one who perceives (truth).
*vlm.29. He understands rightly, who understands by his wisdom, that he is not his body, which is subject to diseases and dangers, to fears and anxieties, and to the pain and pangs of old age and death.
*sv.29-30 He sees the truth who is not deluded into thinking that he is the body which is subject to illness, fear, agitation, old age and death.
*jd.29 - Adhi-vyAdhi-bhayodvigna: - Affection-Infection-fears=terrified = jarA-maraNa-janma-vAn - Age-Death-Birth=ful = deha: aham iti prAjJa: - the wise man who thinks, "I am the body" = na pazyati sa pazyati - not seeing, sees it sa:_
तिर्यक्_ऊर्ध्वम् अधस्ताc च व्यापकः_महिमा मम ।
tiryak Urdhvam adhastAt ca vyApaka:_mahimA mama |
द्वितीयः_न मम.अस्ति_इति यः पश्यति स पश्यति ॥४।२२।३०॥
dvitIya:_na mama_asti_iti ya: pazyati sa* pazyati ||4|22|30||
.
"And because it is above and below and between*
it is pervasively immense
and mine
.
there is no second to me"
=
whoever sees it so, sees it
.
* this is like the Chinese ideogram 王 <wang> "king",
with 3 horizontal lines connected by a vertical,
representing the king as intermediary between heaven and earth.
*sv.29-30 He sees the truth who is not deluded into thinking that he is the body which is subject to illness, fear, agitation, old age and death.
*m.30. The majesty of all this that is spread below, above and middle is mine. There is no other than me' one who sees thus, is the one who perceives (truth).
*vlm.30. He understands rightly, who understands his soul to stretch above and below and all about him; whose magnitude has no bounds nor an equal to it.
*vlm.30 He understands rightly who understands his soul as stretching above and below and all about him, whose magnitude has no bounds nor equal to it.
* tiryaJc-Urdhvam adhastAc ca - And because it is above and below and between (This is like the Chinese ideogram 王 <wang> "king", with 3 horizontal lines connected by a vertical, representing the king as intermediary between heaven and earth.)
मयि सर्वम् इदम् प्रोतम् सूत्रे मणि.गणा इव ।
mayi sarvam idam protam sUtre maNi-gaNA* iva |
चित्तम् तु न.अहम् इव_इति यः पश्यति स पश्यति ॥४।२२।३१॥
cittam tu na_aham iva_iti ya: pazyati sa* pazyati ||4|22|31||
.
"On me this everything is strung
like jewels on a cord; what is
only Affection is not 'I'"
whoever sees it so, sees it.
.
mayi sarvam idam protam - "On me all this is strung = sUtre maNi-gaNA: iva - like a bunch of jewels on a cord = cittam tu - but what is affective mind = na_aham - is not I" = iva_iti - like this = ya: pazyati sa pazyati - whoever sees it so, sees it.
.
*vlm.31 He knows full well who sees his soul as a string to which all things are strung like pearls on a necklace, and that it is not the mind or heart that is seated in the brain or bosom.
*sv.31 He sees the truth who sees that_all things are strung in the self as beads are strung on a thread, and who knows 'I am not the mind'.
* mayi sarvam idam protam - "On me all this is strung = sUtre maNi-gaNA: iva - like a bunch of jewels on a cord = cittam tu - but what is affective mind = na_aham - is not I" = iva_iti - like this = ya: pazyati sa pazyati - whoever sees it so, sees it.
न.अहम् न च.अन्यद् अस्ति_इति ब्रह्म एव_अस्ति निरामयम् ।
na_aham na ca_anyat_asti_iti brahma eva_asti nirAmayam |
इत्थम् सd.असतोः. मध्ये यः पश्यति स पश्यति ॥४।२२।३२॥
ittham sat-asator_madhye ya: pazyati sa* pazyati ||4|22|32||
.
na_aham na ca_anyat_asti iti - "Not I nor any other is = brahma eva_asti nirAmayam - only the undecaying Brahman is = ittham sat-asato: madhye - thus, between Such and unSuch = ya: pazyati sa pazyati - whoever sees it so, sees it.
"Not I nor any other is.
Only the whole Brahman is, so,
between what's So and what's notSa:_
Whoever sees it so, sees it.
*sv.32 He sees the truth who sees that_all this is Brahman, neither 'I' nor 'the other'.
*vlm.32 He thinks rightly who imagines neither himself nor anything else as existent_except the imperishable- brahman. , and who knows himself as living between reality and unreality.
*vlm.33 He is right who beholds what they call the three worlds to be only parts of his self, and that the three worlds have been rolling about him like the waves of the sea.
*moT. … aham evêti...|| ¶ iha loke | aham paricchinnadehAdirUpa: aham | nAsmi | anyat matto bhinnatvena sthitam jagat | na cAsti | suSuptau adarzanAt | brahma vyApakam cinmAtratattvam | evAsti paramArthata: sattAm bhajate | sarvathAbhAvasya vaktum azakyatvAt | na hi nirAdiSTo no bhrama: sambhavati | tat_brahma | nAsti ca | bAhyAnta:karaNAtItatvAt | ittham evam | sadasato: madhyam sandhibhUtam zuddhacinmAtrAkhyam vastu | ya: pazyati sa pazyati ||4|22| MoT 4,22.32 ||4|22|. .. astIha brahmaivAsti na cAsti tat /. .. sadasator madhyam. .. ||
*jd.32 - na_aham na ca_anyat_asti iti - "Not I nor any other is = brahma eva_asti nirAmayam - only the undecaying Brahman is = ittham sat-asato: madhye - thus, between Such and unSuch = ya: pazyati sa pazyati - whoever sees it so, sees it.
यत्_नाम किम्.चित् त्रैलोक्यम् स एव_अवयवः_मम ।
yat_nAma kim.cit trailokyam sa* eva_avayava:_mama |
तरङ्गः_अब्धौ_इव_इत्य् अन्तर् यः पश्यति स पश्यति ॥४।२२।३३॥
taraGga:_abdhau_iva_iti_antar ya: pazyati sa* pazyati ||4|22|33||
.
yat_nAma kim.cit trailokyam - "whatever U call the Triple.World =
sa: eva_avayava:_mama
taraGga:_abdhau_iva_ity anta:_
ya: pazyati sa pazyati
.
it is just a bit of me
a wave within the water"
—
whoever sees it so within
sees it
.
*vlm.33 He is right who beholds what they call the three worlds to be only parts of his self, and that the three worlds have been rolling about him like the waves of the sea.
शोच्या पाल्या मया_एव_इयम् स्वसा. इयम् मे कनीयसि ।
zocyA pAlyA mayA_eva_iyam svasA. iyam me kanIyasi |
त्रिलोकी पेलवा. इति_उच्चैः_यः पश्यति स पश्यति ॥४।२२।३४॥
trilokI pelavA. iti_uccair ya: pazyati sa* pazyati ||4|22|34||
.
by a glowing flame
—
protected by me alone
this sister
she's younger than me
tenderer & slenderer than any girl in the Three.Worlds
—
whatever sees, it sees
.
zocyA pAlyA mayA_eva_iyam svasA. iyam me kanIyasi | trilokI pelavA. iti_uccai: ya: pazyati sa* pazyati
.
*m.34 'This triple of worlds is like my younger sister. I am the elder one who take its sorrow and nourish and protect it ' one who sees thus, is the one who perceives (truth).
*vlm.34. He is wise, who looks with pity upon the frail world, and compassionates the earth as his younger sister.
आत्मता.परते त्वत्ता.मत्ते यस्य महात्मनः ।
AtmatA-parate tvattA-matte yasya mahAtmana: |
भवात्_उपरते नूनम् स पश्यति सु.लोचनः ॥४।२२।३५॥
bhavAt_uparate nUnam sa* pazyati su.locana: ||4|22|35||
.
AtmatA-aparate – Selfness and Otherness
tvattA-matte – You-ness and I-ness
yasya mahAtmana: - of which Great Souls =
bhavAt_uparate nUnam – have stopped becoming now =
sa pazyati su-locana: - sees it with clear vision
.
*m.35 Those great souls who consider 'you and I' from the high ground of absorption in self and thus abstain from enjoyment, their perception is the right perception.
*vlm.35. That great soul looks brightly upon the earth, who has withdrawn his mind from it, by retrenching his reliance on his egoism or tuism, (i_e. both on his subjectivity and objectivity).
*sv.34-36. He sees the truth who knows that the self alone exists and that there is no substance in objectivity.
*VA. great soul who enjoys in absolute atman, who stopped notions of the world, he sees (the truth)
*AS: The great soul, for whom the dual notions of "self and other" (AtmatA-parate dual nom. form of AtmatA-paratA) and "you and I" (tvattA-matte dual nom. form of tvattA-mattA) have stopped arising (bhavAd uparate) he, with greadvision (sulocana:) is the seer (pazyati).
*ma:_bhAvAt manasa: | sarvatra cin.mAtratva-darzanAd iti bhAva: || MoT 4,22.35 ||
चेत्या.अनुपात.रहितम् चित्_भैरवमयम् वपुः ।
cetyA. anupAta-rahitam cit_bhairavamayam vapu: |
आपूरित.जगत्_जालम् यः पश्यति स पश्यति ॥४।२२।३६॥
ApUrita-jagat_jAlam ya: pazyati sa* pazyati ||4|22|36||
.
cetyA. anupAta-rahitam
cid bhairava-mayam vapu: -
Consciousness is a vapus.body made by bhairavashiva the Terrible =
ApUrita-jagat-jAlam – overflowing the world-net =
ya: pazyati sa pazyati – who sees it sees it
.
*m.36 'The web of the worlds is flooded with consciousness. It is the auspicious body of Siva, the terrible. It is free of the flow of objects' one who sees thus, is the one who perceives (truth).
*vlm.36. He sees the truth, who finds his body and the whole world, filled by the colossus figure of the Intellect, without the opposition of any sensible object.
*sv.34-36. He sees the truth who knows that the self alone exists and that there is no substance in objectivity.
.
* #kutuka - n. curiosity, eagerness, interest; desire for (---) + #kautuka - curiosity • strong desire for (tasmin or in comp) • eagerness, impatience • public spectacle • kind or friendly greeting, civility • • #kautukAt -ind.- out of curiosity or interest • for amusement, as a relaxation +
सुखम् दुःखम् भवः_भावः_विवेक.कलनाः_च याः ।
sukham du:kham bhava:_bhAva:_viveka-kalanA:_ca yA: |
अहम् एव_इति वा नूनम् पश्यन् अपि न हीयते ॥४।२२।३७॥
aham eva_iti vA nUnam pazyan api na hIyate ||4|22|37||
.
pleasure & pain
bhava.Becoming & bhAva.Feeling
viveka.Discernment & kalanA.Imagining
:
all these are only
"I"
then
seeing but_unharmed
.
sukham du:kham
bhava:_bhAva:_viveka-kalanA:_ca yA: |
aham eva_iti vA nUnam
pazyan api na hIyate -
.
*m. joy and sorrow, being and non-being, discrimination and fancy. ..
*sv.37-38 He is unaffected who knows that pleasure, pain, birth, death, etc., are all the self only.
*moT_etan na vA asmi iti vA pazyan | na parihIyate na hAnim prApnoti ||4|22|
*AB. bhava: adhikAri-dehas tatra bhAvo, the effective embodiment of Becoming is Feeling.
स्व.आत्म.सत्ता.पर.आपूर्णे जगty अंशेन वर्तिना ।
sva.Atma-sattA-parApUrNe jagati_aMzena vartinA |
किम् मे हेयम् किम् आदेयम् इति पश्यन् सुदृक्-नरः ॥४।२२।३८॥
kim me heyam kim Adeyam iti pazyan sudRk-nara: ||4|22|38||
.
in the fulness of my own self-being
in the world
playing my part
what's not to be done by me? what should be done?
:
so seeing =
a man sees well
.
sva.Atma-sattA-para. ApUrNe
jagaty aMzena vartinA
kim me heyam kim Adeyam
iti pazyan. sudRG-nara:
.
*m.38 'This world is an aspect of that infinite which exists by itself. If one moves in this, what is agreeable and what is disagreeable?' one who sees thus is one who is a good person of right perception.
*vlm.38. He is the right-sighted man, who sees himself situated amidst the world, which is filled with the divine spirit, (and the endless joy emanating from it); he has nothing to desire or dislike in this (or in his future) state of existence.
*VA. he who in the real greatest fullness of own self stays in world as its part, who sees he has nothing to gain or reject, he is great seer.
*AS: The man who thinks "this world is filled with my soul and (hence) I am only partly in it; (so) in it what do I need to reject or obtain?" is the seer!
अ.प्रतर्क्यम् अन्.आभासम् सन्.मात्रम् इदम् इत्य् अलम् ।
a-pratarkyam an-AbhAsam san-mAtram idam iti_alam |
हेय.उपादेय.कलना यस्य क्षीणा स वै पुमान् ॥४।२२।३९॥
heya~upAdeya-kalanA yasya kSINA sa* vai pumAn ||4|22|39||
.
a-pratarkyam an-AbhAsam san-mAtram idam ity alam heyopAdeya-kalanA yasya kSINA sa vai pumAn
.
"beyond conjecture
beyond manifestation
This
is a measure of what-is-So"
enuf such stuff!
someone for whomall pros & cons* have worn.away
s/he
is rightly called Human
.
*m.39 'All this is beyond conjecture, beyond any likeness or reflection.' with this knowledge if ones fancy and imagination are beyond the agreeable and disagreeable syndrome, such a one is a real being.
*vlm.39. He is the right (discerning) man, who has weakened his estimation and dislike of what is desirable and disgusting to him in the world, which is full of the essence of that_being, whose nature is beyond comprehension and conception.
*moT. idam jagat | apratarkyam tarkitum azakyam | anAbhAsam zAnte svasvarUpe sthitatvAd AbhAsarahitam | sanmAtram evAsti | iti anena nizcayena | yasya puruSasya | heyopAdeya.kalanA kSINA | aham tam puruSam | namAmi | sa eva sarvebhya utkRSTa_iti bhAva: || MoT 4,22.39 ||
*Ott. #heyopAdeya हेयोपदेय, #heyAdeya हेयादेय - Dos and Don'ts: "moral" standards. दा #dA दा - #deya देय -adj.- what ought to be given-out, displayed •• Virtue, according-to the many priesthoods • to some a proper donation •• #adeya - improper to be given, (*adeyam अम्) a bribe. #Adeya - acceptable, to be received. #upAdeya- उपादेय upa. A=deya, (Fuzzy.Â) - to be taken or received (A-deya) • not to be received (a-deya) •• what is permitted by the sort of holy person called Reverend, or Venerable, or 108zri, or His Holiness, or whatever High Hat he dons when pronouncing ethical judgments •• #heya - to be rejected or avoided. •-• *heyopAdeya - #heyAdeya –to be rejected or accepted • con and/or pro [Not quid pro quo, which refers to a trade of services.] •• idam puNyam upAdeyam - this Holy Thing is to be done, - heyam pApam idaM tu iti - not to be done however is Sin/Crime/Treason/Heresy like this> y1030.023 • y6052.015 • - #anupAdeya - a.heyam an.upAdeyam an-Adeyam an.Azrayam | ekam eva_advayam brahma na_iha nAnA asti kiJcana, v.cUD.467. •-•> #heyopadeyavarjitA - "a name of *zrI.#lalitA. She has nothing to reject_and nothing to accept. Rejection and acceptance (do this and do not do this) are laid down by scriptures based on. ... [tradition]. These are the rules that permit certain actions and prohibit certain others. " zrI-lalitA-sahasr. "http://www.scribd.com/doc/58896110/264/Heyopadeya-varjita-304 •• "heyopAdeyatA-pakSa.rahitA:" upekSa_apakSe sthitA: iti artha: || MoT 2,13.3 ||
य आकाश.वत्_एक.आत्मा सर्व.भाव.गतः_अपि सन् ।
ya* AkAzavat_eka.AtmA sarva.bhAva-gata:_api san |
न भाव.रञ्जनाम् एति स महात्मा महेश्वरः ॥४।२२।४०॥
na bhAva-raJjanAm eti sa* mahAtmA mahezvara: ||4|22|40||
.
what is the Space.like One.Self
tho all-feeling is gone even So
does not get feeling-pleased about it
:
he's a Great.Soul, a Great.Lord
.
ya* AkAzavat_eka.AtmA
sarva.bhAva-gata:_api san |
na bhAva-raJjanAm eti
sa* mahAtmA mahezvara: -
.
*m.40 One who is one self like the sky and who does not indulge in any thing, though he knows about_all things, such a great soul is the Supreme Lord himself.
*vlm.40. That great-souled man is a great god, whose soul like the all-pervading sky extends over all, and penetrates through every state of existence, without receiving the tincture of any.
तमःप्रकाश.कलना.मुक्तः काल.आत्मताम् गतः ।
tama:prakAza-kalanA-mukta: kAlAtmatAm gata: |
यः सौम्यः सुसमः स्वस्थः तम् नौमि पदम् आगतम् ॥४।२२।४१॥
ya: saumya: susama: svastha: tam naumi padam Agatam ||4|22|41||
.
tama:prakAza-kalanA-mukta: -
dark.bright-division=free =
kAla. AtmatAm gata: -
the sense of personal time gone.away =
ya: saumya: -
who's cool as the moon =
su.sama: -
so the same =
svastha: -
himself =
tam naumi –
I salute him =
padam Agatam –
come to his feet.
*m.41 One who is liberated from light_and darkness, one in whom the sense of time is not, such a gentle equal person will arrive at the supreme state.
*vlm.41. I bow down to that great soul, which has passed beyond the states of light, darkness and fancy, (i_e. the state of waking or life, sleep or death, and dreaming or transmigration, and which is situated in a state of brightness and tranquility in supreme felicity or heavenly bliss.
*moT. tama: suSupti: prakAzo jAgara: kalanA svapna-sthai:. yukta: |. ..|| ¶ ya: | tama:prakAzayo: jADyacittvayo: | yA kalanA | tayA mukta: | kAlasya kriyAvaicitryarUpasya kAlasya | AtmatAm sattAdAyakatvena svarUpatAm | gata: | somya: zItala: | svastha: svasvarUpe eva sthita: | bhavati | tam padam Agatam naumi | apUrvaz cAtra sUrya ukta: ||4|22| MoT 4,22.41 ||4|22|. .. ya: somya: susama:_..
यस्य_उदय.अस्तमय.संकलनाकलासु
yasya_udaya~astamaya-saMkalanAkalAsu
चित्रासु चारु.विभवासु जगत्.रतासु ।
citrAsu cAru-vibhavAsu jagat.ratAsu |
वृत्तिः सदा_एव सकल.एक.मतेः_अनन्ता
vRtti: sadA_eva sakala~eka-mate:_anantA
तस्मै नमः परम.बोधवते शिवाय ॥४।२२।४२॥
tasmai nama: parama-bodhavate zivAya ||4|22|42||
.
yasya – of whom =
udaya_astamaya-saMkalanA-kalAsu -
i/ the rising.falling-effective phases
in various happy conception/judgment/evolutions
citrAsu cAru-vibhavAsu
jagad-ratAsu –
attached to the world- =
vRtti: activity
sadA eva - evermore =
sakala-eka-mate:_anantA –
of the whole-one=thinking (ze) boundless =
tasmai nama: -
of that let there be praise
the perfectly realized shiva
.
*m.42 I bow to him who is settled in the belief that_all this world of multifarious risings and settings, charming manifestations is that great infinite, the Absolute. I bow to that Siva.I bow to that Supreme Knower and enlightened Siva, who is knowledge itself.
*vlm.42. I bow down to that Siva, of transcendental understanding; whose faculties are wholly engrossed in the meditation of that_eternal Being, who presides over the creation, destruction and preservation of the universe, and who is manifest in all the various wondrous and beauteous grandeurs of nature.
*sv.42 Salutations to that_abode of auspiciousness, who is filled with the supreme realisation that the entire universe is truly Brahman alone, which remains unchanged during all the apparent creation, existence and dissolution of the universe.
.
oॐm
.
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चित् संवित्त्या.उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात्स मनो भवेत् ।
saMkalpAt sa:_mana:_bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahamkAra:
माया.इty आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
next Canto:
FM4023 KINGDOM OF THE WISE 1.NV27-28 .z61
FM.4.1-FM.4.29
https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1-FM.4.29.docx?dl=0
FM.4.23 KINGDOM OF THE WISE 1.NV27-28
सर्ग ४.२३
sarga 4.23
+++
santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga VasishthaOn Sat, Nov 28, 2015 at 9:14 PM jivadas <das.jiva@gmail.com> wrote:--y4022_1.nv25-26 Seeing who Sees .z42
fm4022_1.nv25-26 Seeing who Sees .z42
https://www.dropbox.com/s/8w371s7oqezgric/fm4022_1.nv25-26%20Seeing%20who%20Sees%20.z42.docx?dl=0
work in progress v.15
Seeing who Sees
vasiShTha said
—
.
जन्तो: कृत विचारस्य विगलद्_वृत्ति चेतस: ।
मननम् त्यजतो ज्ञात्वा किम्.चित्_परिणत-आत्मन: ॥४।२२।१॥
janto: kRta vicArasya vigalad_vRtti cetasa: |
mananam tyajato jJAtvA kim.cit_pariNata-Atmana: ||
4|22|01||
of people who practice vicAra.Enquiry
restraining
the flow of thought in the chetas.Awareness of things
unthinkingly forsaking manana.Mentation
—
having known
something of the mature Self…
~vlm.1 Vasishtha continued:--Men of sound judgment, are freed from mental perturbation, and are perfected in their mastery over themselves, by restraining the flight of the mind, and fastening it_to its inward cogitation.
~vwv. For_a person who has made investigation (into the nature of the Self), who has a mind the movements of which are disappearing, who is giving up thinking (or imagination), whose mind is transformed to a certain degree having known the Truth, who is completely giving up visible objects that are fit_to be abandoned,...
~AS: From this verse until verse 5, a word image is created of one who is liberated even though alive:
thus, the second line means: one who has stopped deliberating (mananam ), having acquired knowledge and one who has matured within himself (kiMcit_pariNata-Atmana:) Note that all words are in gen. case because in verse 5 it concludes his soul becomes one with water (AtmA ambhasA ekatvam vrajati). More below:
#nam -> #pariNam -> #pariNata
दृश्यम् संत्यजतो हेयम्_उपादेयम्_उपेयुष: ।
द्रष्टारम् पश्यतो दृश्यम्_अ-द्रष्टारम्_अ-पश्यत: ॥४।२२।२॥
dRzyam saMtyajato heyam_upAdeyam_upeyuSa: |
draSTAram pazyato dRzyam_a-draSTAram_a-pazyata: ||
4|22|02||
dRzyam saMtyajata: heyam
x
upAdeyam upeyuSa:
x
draSTAram pazyata: dRzyam
x
a-draSTAram a-pazyata:
x
~moT. heyam ajJAna-bhUmikAbhedam | upadeyam jJAna-bhUmikA-vizeSam upeyuSa: | ...|| ¶ // Mo_4,22.2 //
~sv.3 He is fully_awake in the supreme truth; hence he is totally_asleep, as it were, in the world-appearance.
m.2 When phenomena is given up, the distinction between good and bad phenomena will cease. Then one sees any thing or phenomena as a witness. If not as witness, he will not see anything.
~vlm.2. They swerve from the sight of the visibles as unworthy of their notice, and seek after the knowledge of their chief good; they behold the all-seeing God in their mental and external sights, and have no perception of the unintelligent_perceptibles. (i.e. They perceive the noumenon only in the phenomenon).
~vwv.2240-2245/1-4,7-8. For_a person who has made investigation (into the nature of the Self), who has
a mind the movements of which are disappearing, who is giving up thinking (or imagination), whose mind is transformed to a certain degree having known the Truth, who is completely giving up visible objects that are fit_to be abandoned,...
जागर्तव्ये परे तत्त्वे जागरूकस्य जीवत: ।
सुप्तस्य घन-संमोहमये संसार-वर्त्मनि ॥४।२२।३॥
jAgartavye pare tattve jAgarUkasya jIvata: |
suptasya ghana-saMmohamaye saMsAra-vartmani ||
4|22|03||
jAgartavye pare tattve
When to be awakened in the perfect Thatness
jAgarUkasya
of the wakeful
jIvata:
x
suptasya
of sleep
ghana-saMmohamaye
/n thickening delusion
saMsAra-vartmani
in the present _saMsAra
m.3 Such a person will be aware of that_to be aware, the Supreme self and will live with that awareness. He will deeply_asleep to the deadly infatuations for the worldly_activities.
~vlm.3. They_are dormant amidst_the thick gloom of error, over-*spreading the mazy paths of life, and are awake under the transcendent light (of divine knowledge), requiring the vigilance of the living.
~sv.3 He is fully_awake in the supreme truth; hence he is totally_asleep, as it were, in the world-appearance.
~vwv.2240-2245/1-4,7-8. ..., who is wakeful qhilw living in the Highest Truth to which he ought_to be awake, who is asleep to the way of the world full of dense ignorance (or confusion), who is indifferent_to objects of enjoyment, agreeable or insipid, which are pleasing (only) until their enjoyment, on account of very great aversion to the limit (towards fleeting pleasures), and who is without desire, 7. when the net of worldly desires is snapped off like a bird-net by_a rat, when the knot (of ignorance) of the heart is loosened by the force of asceticism, then, the inherent nature of the person clears up (or becomes serene and happy) through the power of Knowledge (or Wisdom), as water clears up having got_the kataka or clearing nut (whose power cleans up muddy water).
पर्यन्त-अत्यन्त-वैराग्यात्_स-रसेष्व्_अ-रसेष्व्_अपि ।
भोगेष्व्_आभोग-रम्येषु नीरक्तस्य निराशिष: ॥४।२२।४॥
paryanta-atyanta-vairAgyAt_sa-raseSv_a-raseSv_api |
bhogeSv_Abhoga-ramyeSu nIraktasya nirAziSa: ||
4|22|04||
paryanta-atyanta-vairAgyAt - thru complete unlimited dispassion
sa-raseSu a-raseSu api - whether with or without pleasure
bhogeSu Abhoga-ramyeSu - x =
nIraktasya nirAziSa: - x =
~m.4 With intense disgust for the most_pleasant_things, he shall be averse to enjoy even the best of pleasures.
~vwv. ..., who is asleep to the way of the world full of dense ignorance (or confusion), who is indifferent_to objects of enjoyment, agreeable or insipid, which are pleasing (only) until their enjoyment, on account of very great aversion to the limit (towards fleeting pleasures), and who is without desire, 7. when the net of worldly desires is snapped off like a bird-net by_a rat, when the knot (of ignorance) of the heart is loosened by the force of asceticism, then, the inherent nature of the person clears up (or becomes serene and happy) through the power of Knowledge (or Wisdom), as water clears up having got_the kataka or clearing nut (whose power cleans up muddy water).
~vlm.4. They_are utterly indifferent_to the sweet_pleasures of this life, as also to the cheerless prospects of future enjoyments (in the next world). (The Yogi is equally_averse to the present and prospective pleasures of both worlds). sv04 His dispassion being pervasive, he is disinterested in pleasure and its opposite.
~sv.4-5 His dispassion being pervasive, he is disinterested in pleasure and its opposite.
व्रजत्य्_आत्म-अम्भस-एकत्वम् जीर्ण-जाड्ये मनस्य्_अलम् ।
गलत्य्_अपगत-अ.सङ्गे हिम-आपूर इव_आतपे ॥४।२२।५॥
vrajaty_Atma-ambhasa-ekatvam jIrNa-jADye manasy_alam |
galaty_apagatÂsaGge hima-ApUra iva_Atape ||
4|22|5||
vrajati_Atma-ambhasa-ekatvam - forsaking the self-water=oneness = jIrNa-jADye manasi alam - when the weakened solidity of Mind freely = galati - flows = apagata-a.saGge (fuzzy Â) apagata-A.saGge - departed thru detachment = hima-ApUre iva_Atape - like heat in a heap of snow.
~m.When the waters of Self unite with the cloud of declining stupidity, the evil fate of attachment will drop of / melt like snow in sun.
~vlm. They_are mixed (like salt) with the water of spiritual (divine) unity, and in the boundless ocean of omnipresence; and they melt away_as the ice in a river, by their rigorous austerities, resembling the vigorous heat of the sun.
~VA. he goes to onnessness of Self-waters (mixes with self like water with water?) he melts like ice in heat (of knowledge?) in the sky of old age and inertness????
~AS: He merges totally into space with ignorance worn out (jIrNajADye) causing loss of attachment (to the unreal), just as heap of snow becomes one with water in hot sun. Several word plays are going on here. jADya means cold as well as ignorance. Snow becomes one with water in a total sense not like salt dissolving! Thus, he totally merges into the infinite becomes one with Brahman without leaving any separate identity.
~moT. keSu satsu prasIdati_ity_apekSAyAm Aha vrajaty_AtmA_ity.Adi | apagatAsaGge naSTAsaktyAkhyadoSe | jIrNajADye jADyanirgate | ata eva galati galanonmukhe | manasi | AtmAmbhasA paramAtmAkhyajalena saha | ekatvam vrajati sati // Mo_4,22.5 //*jd.5 - vrajati_Atma-ambhasa-ekatvam - forsaking the self-water=oneness = jIrNa-jADye manasi alam - when the weakened solidity of Mind freely = galati - flows = apagata-a.saGge (fuzzy Â) apagata-A.saGge - departed thru detachment = hima-ApUre iva_Atape - like heat in a heap of snow.
#saGga सङ्ग – in y5068 &c, this term is translated by Swami V. interchangeably with #sakti and #saMsakti as "conditioning ". I prefer the metrically shorter "attachment" or (with VLM) "connexion". Note that the latter term is distinct from "connection". It denotes what has a common nexus, a link or yoga. —> #asaGga, _a.sanga असङ्ग - free from ties , independent _Up. • moving without obstacle _MBh.&c. • having no attachment (see also #asakta) • m. - non-attachment, non-inclination _Mn. • #asaGgena असङ्गेन - instr. ind. - without obstacle R. • #asaGgAt असङ्गात् - abl. ind. unobstructedly , at pleasure Ba1lar. • #AsaGga आसङ्ग – m. the act of clinging to or hooking on • association, connection BhP.&c. • attachment, devotedness _KSS.&c.
तरङ्गितासु कल्लोल-जाल-लोल-आन्तरासु च ।
शाम्यन्तीष्व्_अथ तृष्णासु नदीष्व्_इव घन-अत्यये ॥४।२२।६॥
taraGgitAsu kallola-jAla-lola-AntarAsu ca |
zAmyantISv_atha tRSNAsu nadISv_iva ghana-atyaye ||
4|22|06||
*jd.6 - taraGgitAsu - when they are tossing
kallola-jAla-lola-antarAsu ca - and billows-net-playing-within
zAmyantISu atha - x =
tRSNAsu - in thirst/cravings =
nadISu iva - as.if in rivers =
ghana-atyaye - x.
~moT. kasminn iva | Atape tApadeze | sthite himapUre iva | puna: kAsu satISu | atha tadanantaram | tRSNAsu zAmyantISu satISu | kathambhUtAsu | taraGgitAsu vRddhiyuktAsu | kallolajAlai: vikalpasvarUpai: kallolasamUhai: | lolam antaram yAsAm | tA: | tAdRzISu | kAsv iva | nadISv iva | yathA tA: ghanAtyaye zaradi | zAmyanti | tathety_artha: | puna: kasmin sati | // Mo_4,22.6 //
~sv.6 His cravings have ceased, even as the restlessness of rivers ceases on their entering the ocean.
~m.6 Inside (lower down) disturbed waters, the waves subside (are not_there). Similarly (when stupidity declines or knowledge increases) intense desires subside like rivers at_the end of rainy season (which will become quiet).
~vlm.6. All their restless desires and passions are set_to rest, at_the disappearance of their ignorance; as the turbulent waves of rivers subside of themselves, in the absence of stormy clouds. sv06 His cravings have ceased, even as the restlessness of rivers ceases on their entering the ocean.
~VA. his desires and thirst have subsided, like rolling waves in
water_and like rivers become solid (ice in cold)
~AS: First, there is a typo ghanAyaye -> ghanAtyaye. This means with ghana gone i.e. with the rainy season over. His desires (tRSNA) are being compared with rivers. His desires, like rivers, with rolling waves have calmed down with the rainy season over (or with the clouds of ignorance having vanished).
संसार-वासना-जाले खग-जाल इव_आखुना ।
त्रोटिते हृदय-ग्रन्थौ श्लथे वैराग्य-रंहसा ॥४।२२।७॥
saMsAra-vAsanA-jAle khaga-jAla iva_AkhunA |
troTite hRdaya-granthau zlathe vairAgya-raMhasA ||
4|22|7
||
someone in the samsAra-net of these vAsanA.traces
is
like a mouse in a net set for birds
:
when the Heart-strings are broken by fervent Dispassion
he gets loose
.
~m.4.22.7 Like mice which bite the bird-cage, complete cessation of desire and distaste for the world loosen the knots of the heart and peck at_the web of worldly vāsanas.
~vlm.4.22.7 The net of desires, which ensnares men as birds in their traps, is cut asunder by_a spirit of dispassionateness; as the meshes of a net, are torn into twain, by the teeth of a mouse.
~vwv.2240-2245/1-4,7-8. 7. when the net of worldly desires is snapped off like a bird-net by_a rat, when the knot (of ignorance) of the heart is loosened by the force of asceticism, then,...).
~sv.7-8 He has cut_the net of world-appearance even as a mouse cuts the snare.
*jd.7 - saMsAra-vAsanA-jAle - in the _saMsAra-vAsanA.Engram-net = khaga-jAle iva AkhunA - like a mouse in a bird-net = troTite hRdaya-granthau - when the Heart-strings are broken = zlathe vairAgya-raMhasA - one is loosed by fervent Dispassion.
कातकम् फलम्_आसाद्य यथा वारि प्रसीदति ।
तथा विज्ञान-वशत: स्वभाव: सम्प्रसीदति ॥४।२२।८॥
kAtakam phalam_AsAdya yathA vAri prasIdati |
tathA vijJAna-vazata: svabhAva: samprasIdati ||
4|22|08||
when you use the kAtaka.nut,
your pot of muddy water clears.
When you use vijJAna.Understanding,
the self-nature comes to perfect repose.
*jd.8 - yathA kAtakam phalam AsAdya - as when the Kataka nut is added = vAri prasIdati - water becomes clear = tathA vijJAna-vazata: - thus by the power of vijJAna Understanding = svabhAva: samprasIdati - the self-nature is calmed.
~m.4.22.8 When water is treated with 'kātaka' fruit, it becomes clear_and purified. Similarly when one's nature is influenced by knowledge, that nature will become delightful.
~vwv.2240-2245/1-4,7-8. ... then, the inherent nature of the person clears up (or becomes serene and happy) through the power of Knowledge (or Wisdom), as water clears up having got_the kataka or clearing nut (whose power cleans up muddy water).
~sv.7-8 He has cut_the net of world-appearance even as a mouse cuts the snare.
~sv.8 As the seeds of kata fruits, serve to purify the foul water; so doth philosophy tend to expurgate human nature, from all its errors.
*jd.8 - yathA kAtakam phalam AsAdya - as when the Kataka nut is added = vAri prasIdati - water becomes clear = tathA vijJAna-vazata: - thus by the power of vijJAna Understanding = svabhAva: samprasIdati - the self-nature is calmed.
नीरागम्_निरुपासङ्गम्_निर्द्वन्द्वम्_निरुपाश्रयम् ।
विनिर्याति मनो मोहाद्_विहग: पञ्जराद्_इव ॥४।२२।९॥
nI.rAgam_nir.upAsaGgam_nir.dvandvam_nir.upAzrayam |
viniryAti mano mohAd_vihaga: paJjarAd_iva ||
4|22|09||
passionless, disconnected, and without duality,
without dependence upon anything . . .
Manas dismisses delusion—a bird escaping from_its cage.
nIrAgam_nirupAsaGgam - free from passion, free from connections = nir.dvandvam - without duality (~vlm. "contention"), independent of things (~vwv. "without support") = nirupAzrayam - without support = viniryAti mano mohAt – manas.Mind emerges from delusion = vihaga: paJjarAd_iva - like a bird from_its cage.
~m.4.22.9 Lack of attachment, lack of sensuous attractions, non-duality_and lack of dependence (on things) will free one from the cage of self-deluding mind.
~vlm.4.22.9 The mind that is freed from passions, from worldly connections and contentions, and from dependance on any one (person or thing); is liberated also from the bonds of ignorance and error, as a bird is set free from_its imprisoning cage. (True freedom_is the freedom from all cares, concerns and connections, which are but bondages of the soul).
~vwv.2246/9 (Then), the mind which is free from passion, without close attachment, without duality_and without support, goes out of delusion like a bird out of its cage.
~sv.9. It is only when the mind has become devoid of all attachment, when it is not swayed by the pairs of opposites, when it is not attracted by objects and when it is totally independent of all supports, that it is freed from the cage of delusion.
~AB. ... bhArya.Adi-jana=sAhityam ...
Ø dva -> #dvaMdva, #dvandva -n.- (the repeated nom. of *dva) - pair, couple mbh.&c. •• #dvaMdvam, #dvaMdve, or #dvaMdvena -ind.- by two, face to face (in conflict, or secretly) • • a pair of opposites (e.g. heat and cold, joy and sorrow &c.) mbh.&c. • strife, quarrel • fight (esp. a duel) mbh. •-•> –m.- (re #samAsa • rarely n.) - a copulative compound (or any compound in which the members if uncompounded would be in the same case and connected by the conjunction"and"). •• the astro. sign Gemini Gol. •• a complication of two disorders, a compound affection of two humours Lex.
*jd.9 - nIrAgam_nirupAsaGgam - free from passion, free from connections = nir.dvandvam - without duality (~vlm. "contention"), independent of things (~vwv. "without support") = nirupAzrayam - without support = viniryAti mano mohAt – manas.Mind emerges from delusion = vihaga: paJjarAd_iva - like a bird from_its cage.
शान्ते संदेह-दौरात्म्ये गत-कौतुक-विभ्रमम् ।
परिपूर्ण-अन्तरम् चेत: पूर्ण-इन्दुर्_इव राजते ॥४।२२।१०॥
zAnte saMdeha-daurAtmye gata-kautuka-vibhramam |
paripUrNa-antaram ceta: pUrNa-indur_iva rAjate ||
4|22|10||
zAnte saMdeha-daurAtmye - when serious doubt is subdued =
gata-kautuka-vibhramam - gone is the wandering of curiosity =
paripUrNa-antaram ceta: - x =
pUrNa-indur iva rAjate- - like the full moon it shines.
~vwv.2247. When the evil temper of doubt has ceased, the mind, with its confusion and wonder departed and quite full within (or self-satisfied), shines like the full moon.
~sv.10 When all doubt comes to rest and when there is neither elation nor depression, then the mind shines like the full moon.
~m.10-11. A mind that is liberated from the evil of doubt and hesitation, that is free from the whirl of vehement desires and pleasures and perfectly contented inside, will shine like full moon. Then an attitude of equality will spread with beauty_and grandeur. It will be like a vast sea which is calm without any breeze (over it).
~vlm.10. When the disturbances of doubts are settled, and the wandering of curiosity is over, it is then that_the fullmoon of internal fulness, sheds its lustre over the mind.
Ø #kutukam कुतुक -> #kautukam कौतुक - curiosity • strong desire for (tasmin or in comp) • eagerness, impatience • public diversion, spectacle • kind or friendly greeting, civility • • #kautukAt -ind.- out of curiosity or interest • for amusement, as a relaxation.
जनित-उत्तम-सौन्दर्या दूराद्_अस्तमय-उन्नता ।
समता_उदेति सर्वत्र शान्ते वात इव_अर्णवे ॥४।२२।११॥
janita-uttama-saundaryA dUrAd_astamaya-unnatA |
samatA_udeti sarvatra zAnte vAta iva_arNave ||
4|22|11||
janita-uttama-saundaryA - x =
dUrAt - from afar =
astamaya-unnatA - x =
samatA_udeti - samatA.Equality arises =
sarvatra zAnte - everywhere calm =
vAta iva_arNave - no wind on the water.
~vwv.2248. (When the mind is calmed), evenness, giving birth to the greatest beauty_and with rise or fall in a remote degree, arises everywhere, as (it happens) in an ocean when the wind has subsided.
~vlm.11. As the mind has its true magnanimity, after its setting from the hight of its dignity_and highmindedness, so it begins to have its equanimity in a state, resembling the calmness of the sea after the storm.
~sv.11 When the impurities of the mind have ceased to be, there arise in the heart all the auspicious qualities, and there is equal vision everywhere.
~m. Then an attitude of equality will spread with beauty_and grandeur. It will be like a vast sea which is calm without any breeze (over it).
अन्धकार-मयी मूका जाड्य-जर्जरित-अन्तरा ।
तनुत्वम्_एति संसार-वासना_इव_उदये क्षपा ॥४।२२।१२॥
andhakAra-mayI mUkA jADya-jarjarita-antarA |
tanutvam_eti saMsAra-vAsanA_iva_udaye kSapA ||
4|22|12||
*jd.12 - andhakAra-mayI mUkA - blinding-form mute = jADya-jarjarita-antarA - stiff and decrepit within = tanutvam eti - goes to thinness = saMsAra-vAsanA – the samsAric vAsanA.Imprint = iva udaye kSapA - like night at dawn.
~AS: The dark desire for the world (andhakAra.mayI saMsAra-vAsanA), degenerated with ignorance (jADya-jarjarita-antarA), becomes mute and withers away (mUkA tanutvam eti) as dark night vanishes at sunrise.
~vwv.2249. Worldly desire, full of darkness, wretched, with its contents decayed on account of stupidity, attains to thinness as (the darkness of) night at dawn.
~m.12 (On the other hand) if the inside (of a person) is worn out by darkness, stupidity_and dumbness, worldly vāsanas triumph and overtake a person.
~vlm.12. As long as the shadow of solicitude, hangs over the mind, it is darkened and stupefied and broken in the heart, until the sun of inappetency rises to dispel its gloom.
~sv.12-15 Even as darkness is dispelled by the rising sun, the world-illusion is dispelled when the sun of infinite consciousness arises in the heart. Such wisdom as is capable of gladdening the hearts of all beings in the universe manifests and expands. In short, he who has known that which alone is worth knowing transcends all coming and going, birth and death.
*jd.12 - andhakAra-mayI mUkA - blinding-form mute = jADya-jarjarita-antarA - stiff and decrepit within = tanutvam eti - goes to thinness = saMsAra-vAsanA – the samsAric vAsanA.Imprint = iva udaye kSapA - like night at dawn.
दृष्ट-चिद्.भास्करा प्रज्ञा पद्मिनी पुण्य-पल्लवा ।
विकसत्य्_अमल-उद्योता प्रातर्_द्यौर्_इव रूपिणी ॥४।२२।१३॥
dRSTa-cid.bhAskarA prajJA padminI puNya-pallavA |
vikasaty_amala-uddyotA prAtar_dyaur_iva rUpiNI ||
4|22|13||
*jd.13 - dRSTa-cid=bhAskarA - the Seen-Consciousness=sun =
prajJA padminI –lotus-pond of the wise =
puNya-pallavA – holy blossomed =
vikasati amala-uddyotA - blooms with pure brightness =
prAtar - in the morning = like beauty of the sky - dyaur iva rUpiNI.
~vwv.2250. The lotus-plant of wisdom that has seen the sun of Consciousness and is bearing the blossoms of virtue, blooms with a pure and superior luster, beautful like the sky_at dawn.
~m.13 The sky will be pure and clear on a clean bright morning. Similarly when the sun of consciousness perception shines, the pond of lotuses of all-wise intelligence with its soft_petals of virtue will open in full bloom.
~vlm.13. It is by the sunshine of the intellect, that_the lotus-bed of intelligence, shines in its pure lustre; and unfolds the foliage of its virtues before the dawning light above it.
~sv.12-15 Even as darkness is dispelled by the rising sun, the world-illusion is dispelled when the sun of infinite consciousness arises in the heart. Such wisdom as is capable of gladdening the hearts of all beings in the universe manifests and expands. In short, he who has known that which alone is worth knowing transcends all coming and going, birth and death.
प्रज्ञा हृदय-हारिण्यो भुवन-आह्लादन-क्षमा: ।
सत्त्व-लब्धा: प्रवर्धन्ते स-कल.इन्दोर्_इव_अंशव: ॥४।२२।१४॥
prajJA_ hRdaya-hAriNyo bhuvana-AhlAdana-kSamA: |
sattva-labdhA: pravardhante sa-kala.indor_iva_aMzava: ||
4|22|14||
prajJA_ hRdaya-hAriNya: - intuitions heart-captivating –
bhuvana-AhlAdana-kSamA: =
sattva-labdhA: - having got reality =
pravardhante - x =
sakala-indo: iva aMzava: - like moonbeams at the full of Moon, past all its phases.
~vwv.2251. Wisdom or wise sayings which captivate the heart, which are capable of delighting the world and which have been acquired by virtue, grow like beams of light from the full moon.
m.14 When one's heart is stolen by pure intelligence he will be able to delight_the whole world. A quality of poise, harmony_and peace will be gained and it will increase like moon-beams.
~vlm.14. Intelligence is charmer of hearts and delighter of all in the world; it is fostered by the quality of goodness (sattwaguna), as the moon becomes full by her increasing digits.
~sv.12-15 Even as darkness is dispelled by the rising sun, the world-illusion is dispelled when the sun of infinite consciousness arises in the heart. Such wisdom as is capable of gladdening the hearts of all beings in the universe manifests and expands. In short, he who has known that which alone is worth knowing transcends all coming and going, birth and death.
~moT. prajJA hRdaya-hAriNya: bhuvana-AhlAdana-kSamA: sattva-labdhA: pra>vardhante sakala-indo: iva aMzava: > hRdaya-hAriNyo manoharA: sattva-guNôpacayAl labdhA: || ¶ sattva-lakSmya: sattva-guNa-sampada: || MoT_4,22.14 || ... sattvalakSmya: pravartante sakalendor...
बहुना_अत्र किम्_उक्तेन ज्ञात-ज्ञेय: महामति: ।
न_उदेति न_एव यात्य्_अस्तम्_अभूत-आकाश-कोशवत् ॥४।२२।१५॥
bahunA_atra kim_uktena jJAta-jJeya: mahAmati: |
na_udeti na_eva yAty_astam_abhUta-AkAza-kozavat ||
4|22|15
||
do we need all this chatter
?
the deep thinker
who knows what is to.be.known
is
like a shell of formless Space that does not rise or come to set
.
~m.15 Why wax eloquent? For one of great mind who knows what is to be known, there is no rising or setting. He is like the pure sky without any elemental states or becomings.
~vlm.15. What more shall I say on this subject, than that he who knows the knowable (God), has his mind expanded as the sphere of heaven, which has no beginning nor end.
~sv. In short, he who has known that which alone is worth knowing transcends all coming and going, birth and death.
~AB. a-bhUto vAyv-Adi-bhUta-catuSTaya-rahito ya: …
*jd. bahunA_atra kim_uktena - But why so many words? = jJAta-jJeya: mahAmati: - The great_thinker who has known what's to-be-known = na_udeti - does not rise up = na_eva yAty_astam - nor ever come to setting = abhUta-AkAza-kozavat - like a parcel of nonbeing-Space.
विचारणा परिज्ञान-स्वभावस्य_उदित-आत्मन: ।
अनुकम्प्या भवति_इह ब्रह्मा-विष्ण्व्-इन्द्र-शंकरा: ॥४।२२।१६॥
vicAraNA parijJAna-svabhAvasya_udita-Atmana: |
anukampyA bhavati_iha brahmA-viSNv-indra-zaMkarA: ||
4|22|16||
vicAraNA - making inquiry/investigating/exploring =
parijJAna-svabhAvasya - of understanding-nature =
udita-Atmana: - @ the arisen self =
anukampyA bhavati iha - with =
brahmA & viShNu & indra-shamkara.
* note how indra butts.in to the Triad of Divinities.
~m.16 Even Brahma, Vishnu and Sankara become pitiable before one whose self is chastened and tempered by knowledge acquired through inquiry.
~sv.16 Even the gods Brahma, Visnu, Indra and Siva are sympathised with and assisted by the holy ones in whom self-knowledge has arisen through self-enquiry or direct observation.
~vlm.16. The mind which is enlightened by reasoning, is as exalted in its nature, as to take pity even on the great gods Hari, Hara, Brahmá, and Indra; (on account of their incessant avocations in the management of the world).
http://en.wikipedia.org/wiki/Indra
प्रकट-आकारम्_अप्य्_अन्तर्_निर्.अहंकार-चेतसम् ।
न_अप्नुवन्ति विकल्प-अस्तम् मृग-तृष्णाम्_इव_एणका: ॥४।२२।१७॥
prakaTa-AkAram_apy_antar_nir.ahaMkAra-cetasam |
na_apnuvanti vikalpa-astam mRga-tRSNAm_iva_eNakA: ||
4|22|17||
*jd.17 - prakaTa-AkAram api antar - though in a manifest form =
nirahaMkAra-cetasam - cetas_Awareness without Egoity =
na apnuvanti vikalpa-astam - x =
mRga-tRSNAm_iva eNakA: - like a stag in a mirage.
~m.17 He will be internally free of ego even though he appears (and moves about) as an individual. There will not be any deformations in his mind. It is like a mirage from which an animal cannot drink water.
~vlm.17. They_are far from tasting the happiness of the egoistic yogis, who are continually seeking to quench their thirst (after pleasure), from the waters appearing in the mirage, as the parching deer (running to them by mistake).
तरङ्गवद्_इमे लोका: प्रयान्त्य्_आयान्ति चेतस: ।
क्रोडी-कुर्वन्ति च_अज्ञम् ते न ज्ञम् मरण-जन्मनी ॥४।२२।१८॥
taraGgavad_ime lokA: prayAnty_AyAnti cetasa: |
kroDI-kurvanti ca_ajJam te na jJam maraNa-janmanI ||
4|22|18||
these worlds go forth and back like waves
in the cetas_Awareness, and
enter into the unwise; but
the wise do not meet death and birth.
taraGga-vat ime lokA:
Like waves these worlds
prayAnti AyAnti cetasa:
go forth and back in the cetas_Awareness
kroDI-kurvanti ca ajJam
and interiorize the unwise
te na jJam
but not_the wise
maraNa-janmanI
in death and birth.
~vwv.2252. These worlds go forth and come from the mind like waves. They clasp the ignorant_to the bosom. The death and birth (of the worlds) do not (affect) the wise.
~moT.18 kroDIkuruta: vazIkuruta: | dehAbhimAnAbhAvena tatsthamRtijanmAbhimAnAbhAvAt || MoT_4,22.18 ||
~AB. AyAnti cAbhita: / kroDIkuruta Atmotthe na jJam ...
m.18 Souls move around and go through death and birth like ripples and waves on a sea. Only ignorant ones fall into this trap not_the 'jnanis'.
~vlm.18. It is the heart's desire of all beings, that subjects them to repeated births and deaths, which cause the ignorant only_and not_the wise, to appear_and disappear like waves of the sea.
~sv.17-22 When there is absence of egoism, there is no confusion in the mind when that mind functions naturally. Just as waves rise and fall in the ocean, the worlds arise and vanish: this deludes the ignorant, but not_the wise. The space in a pot does not come into being when the pot is brought in, nor is it destroyed when the pot is broken: he who knows that such is the relationship between his body (pot) and the self (space) is not influenced by praise and censure. This glamorous world-appearance haunts one only_as long as one does not engage oneself in enquiry into the nature of the self. When wisdom arises, delusion sets.
*jd.18 - taraGga-vat ime lokA: - like waves these worlds = prayAnti AyAnti cetasa: - go forth and back in the cetas_Awareness = kroDI-kurvanti ca ajJam - and interiorize the unwise = te na jJam - but not_the wise = maraNa-janmanI - in death and birth.
आविर्-भाव-तिरो-भावौ संसारो नेतर-क्रम: ।
इति ताभ्याम् समालोको रमते स निबध्यते ॥४।२२।१९॥
Avir.bhAva-tiro.bhAvau saMsAro netara-krama: |
iti tAbhyAm samAloko ramate sa nibadhyate ||
4|22|19||
Avir-bhAva=tiras-bhAvau - the states of appearance and disappearance = saMsAra =
netara-krama: - with its et.ceteras =
iti tAbhyAm - x =
samAloka: - x =
ramate sa: - x =
nibadhyate - becomes entangled =
[Death and birth]
~m.19 Manifestation, disappearance, birth and death and such other sequences of the world grip only the ignorant. The wise people with knowledge sail through 'samsara' enjoying it like a play.
~vlm.19. The world presents no other show in its course, except_that of the appearance and disappearance of bodies, which are now seen to move about at_the sport of time, and now fall as a prey to it for ever.
~VA. (taking 2 last words from the previous verse) samsara manifests as repeating birth and death, and nothing else, knowing this, he (wise one) looks at_them with joy, not being bound by them.
~AB. ...|| iti evaMrUpAbhyAm | tAbhyAm AvirbhAva-tirobhAvAbhyAm | sa: | samAloke tat_tattva-prakAze sati | ramate | na khidyate | jJAtavastutattvo hi vastubhi: ramata eva na khidyate | ajJAtatattvasyaiva rajjvAdiSu sarpAdi-bhaya.kRta-kheda-darzanAt || MoT_4,22.19 || ... ramate na sa khidyate
न जायते न म्रियते कुम्भे कुम्भ-नभो यथा ।
भूषिते दूषिते वा_अपि देहे तद्वद्_इह_आत्मवान् ॥४।२२।२०॥
na jAyate na mriyate kumbhe kumbha-nabho yathA |
bhUSite dUSite vA_api dehe tadvad_iha_AtmavAn ||
4|22|20||
not being born, not being dead
it's like the pot-space in a broken pot
lovely or ugly in Body
like That here personally
.
~m.20 The one who is in possession of his self will not care for praise or_abuse. When a pot is broken, the space-in-pot is neither born nor will vanish.
~vlm.20. But_the spiritual body (the spirit or one knowing the spirit), is neither born nor dies in this world; nor is it affected by the decoration or perdition of the material body; but remains unchanged as the vacuity of a pot, both when it is in existence or broken to pieces. (The vacuous soul is aloof from the body).
~sv. The space in a pot does not come into being when the pot is brought in, nor is it destroyed when the pot is broken: he who knows that such is the relationship between his body (pot) and the self (space) is not influenced by praise and censure.
*jd.20 - na jAyate na mriyate - is not born, s.he does not die = kumbhe kumbha-nabho yathA - as the pot-space in the pot. = bhUSite dUSite vA api - even though blessed or cursed = dehe - in the body = tadvat iha AtmavAn - that-wise thus here as the Self.
विवेक उदिते शीते मिथ्या भ्रम-मरु-उदिता ।
क्षीयते वासना साग्रे मृग-तृष्णा मराव्_इव ॥४।२२।२१॥
viveka udite zIte mithyA bhrama-maru-uditA |
kSIyate vAsanA sAgre mRga-tRSNA marAv_iva ||
4|22|21||
when the coolness of viveka.Discernment
meets
the delusion of the mirage and thirsty deer,
its coolness ends the desert heat.
viveka udite zIte mithyA bhramamarUditA |
kSIyate vAsanA sAgre mRgatRSNA marAviva ||4|22|21||
viveka udite zIte mithyA bhrama-maru-uditA |
kSIyate vAsanA sAgre mRga-tRSNA marAv_iva ||4|22|21||
viveke udite zIte
When in the cool of viveka.Discernment
mithyA bhrama-maru-uditA vAsanA
the false desert-delusion vAsanA is arisen
kSIyate sAgre
it is destroyed before it
mRga-tRSNA marau iva
like the deer's-thirst=mirage in the desert.
vwv.2253. When cool discrimination is risen, desire, falsely produced from the sandy desert of delusion, is destroyed like a mirage in a sandy desert at_the close of the day.
~m.21 When discriminatory intelligence develops, the perplexity of illusion weakens vāsanas will decline as when it is cold a mirage disappears.
~vlm.21. As the understanding rises with its cooling moon-beams within us, it dispels the mist of erroneous desires rising before us like the mirage of the dreary desert.
When the coolness of viveka.Discernment meets the delusion of the mirage and thirsty deer, its coolness ends the desert heat.
को_अहम् कथम्_इदम् चेति यावन्_न प्रविचारितम् ।
संसाराडम्बरम् तावद्_अन्धकार-उपमम् स्थितम् ॥४।२२।२२॥
ko_aham katham_idam ceti yAvan_na pravicAritam |
saMsArADambaram tAvad_andhakAra-upamam sthitam ||
4|22|22||
So long as you don't ask
"Who am I?
How does this come to be?"
this hullabaloo.saMsAra
finds you sitting on the bottom of a dark well.
yAvat na pra-vicAritam
So long as one does not enquire
ka: aham katham_idam ca iti
saMsAra-ADambaram tAvat
andhakAra-upamam sthitam
~m.22 As long as one does not inquire into_awho am I? How did this world arise?' the vain, pompish world-display will remain like darkness.
~vlm.22. So long does the pageant of the world, present its dusky_appearance to our view, as we do not deign to consider the questions "what am I, and what are all these about me". (That is; whether I or these or_all other things are true or false)?"
sv.17-22 When there is absence of egoism, there is no confusion in the mind when that mind functions naturally. Just as waves rise and fall in the ocean, the worlds arise and vanish: this deludes the ignorant, but not_the wise. The space in a pot does not come into being when the pot is brought in, nor is it destroyed when the pot is broken: he who knows that such is the relationship between his body (pot) and the self (space) is not influenced by praise and censure. This glamorous world-appearance haunts one only_as long as one does not engage oneself in enquiry into the nature of the self. When wisdom arises, delusion sets.
मिथ्या-भ्रम-भर-उद्भूतम् शरीरम् पदम्_आपदाम् ।
आत्म-भावनया न_इदम् य: पश्यति स पश्यति ॥४।२२।२३॥
mithyA-bhrama-bhara-udbhUtam zarIram padam_ApadAm |
Atma-bhAvanayA na_idam ya: pazyati sa pazyati ||
4|22|23||
Body, its fortunes and misfortunes
have come to be
being born as false delusions
thru Self-affective feeling.
One who does not see This
s/he sees.
mithyA-bhrama-bhara-udbhUtam
zarIram padam_ApadAm
Atma-bhAvanayA na idam
ya: pazyati sa pazyati
whoever sees it so, sees it.
~sv.23 VASISTHA continued: O Rama, he sees the truth who sees the body_as a product of deluded understanding and as the fountain-source of misfortune, and who knows that_the body is not_the self.
~m.23 This body, which is born out of host of perplexities is full of calamities. He alone is the true observer of truth who looks at_this world from the point of view Self.
~vlm.23. He sees rightly, who sees his body_as an apparition of his error, and the abode of all evils; and that it does not serve for the spiritual meditation of his soul and his maker.
MoT. mithyA-bhrama-bhara-udbhUtam zarIram padamApadAm Atma-bhAvanayA na idam ya: pazyati sa pazyati > ...|| ¶ ya: idam deham | AtmabhAvanayA na pazyati | sa: pazyati samyak pazyati iti piNDArtha: || MoT_4,22.23 ||
देश-काल-वश-उत्थानि न मम_इति गत-भ्रमम् ।
शरीरे सुख-दु:खानि य: पश्यति स पश्यति ॥४।२२।२४॥
deza-kAla-vaza-utthAni na mama_iti gata-bhramam |
zarIre sukha-du:khAni ya: pazyati sa pazyati ||
4|22|24||
"It is arisen by force of Place and Time,
not from me"
—
thus having got-away from delusion,
in the body pleasures and sorrows good and bad Kha Spaces
ya: pazyati sa pazyati
who sees, s/he sees. / Whoever sees can see it.
*jd.24 - deza-kAla-vaza-utthAni na mama - "It is arisen by force of Place and Time, not from me" = iti gata-bhramam - thus having got-away from delusion = zarIre sukha-du:khAni - in the body pleasures and sorrows good and bad Kha Spaces = ya: pazyati sa pazyati - who sees, he sees - whoever sees can see it.
~m.24 24 'I am not_that which is bound by time and space. All sorrows and joys are for the body' one who sees thus with all the confusions gone, he is the one who perceives (truth).
~vlm.24. He sees rightly, who sees that his body is the source of all the pain and pleasure, which betides one at different_times and places, and that it does not answer his purpose of spiritual edification.
~sv.24 He sees the truth who sees that in this body pleasure and pain are experienced on account of the passage of time and the circumstances in which one is placed; and that_they do not_pertain to him.
अपार-पर्यन्त-नभो दिक्-काल.आदि-क्रिया.अन्वितम् ।
अहम् एव_इति सर्वत्र य: पश्यति स पश्यति ॥४।२२।२५॥
apAra-paryanta-nabho dik-kAla.Adi-kriyA.anvitam |
aham eva_iti sarvatra ya: pazyati sa pazyati ||
4|22|25
||
I
have no shore,
I
have no bounds
I
am activity in Place and Time
so
everywhere
:
(who sees it sees it)
.
~vlm.25. He sees rightly, who sees the Ego to pervade the infinite space [deza is Place not Space] and time, and as the source of all accidents and events, which incessantly take place in them. (The Ego is ubiquitous).
~sv.25 He sees the truth who sees that he is the omnipresent infinite consciousness which encompasses within itself all that_takes place everywhere at all times.
*jd.25 - apAra-paryanta-nabhas - x = dik-kAla.Adi-kriyA.anvitam - direction/place-Time-&c = aham eva - I am so" = iti sarvatra ya: pazyati - who sees so everywhere = sa pazyati - that-one sees.
~moT. nabhaz ca dik ca kAlaz ca | te Adi: yasya jagata: | tat nabhodikkAlAdi apAra-paryantam pAra-paryanta-rahitam ca tat | nabhodikkAlAdirUpam jagat aham evAsmi | ahantAsArasya cinmAtra-tattvasya eva sarvamayatvena sthitatvAt | anyathAham_iti sarvatra na sphuret | jaDeSv adarzane 'pi cetanavat sattAbhAktvAvizeSAt | tatrApi tatsphuraNAnumAnasya zakyatvAt na sarvatrety_asyAnupapatte: | kathambhUtam tat | kriyAnvitam | AdizabdAkSiptAyA api kriyAyA: pRthak nirdeza: prAdhAnyakhyApana-artha: | iti evam | sarvatra sarveSu dezeSu kAleSu ca | ya: pazyati sa: pazyati | nAnya ity_artha: || MoT_4,22.26 ||
वालाग्र-लक्ष-भागात्_तु कोटिश: परिकल्पितात् ।
अहम् सूक्ष्म इति व्यापी य: पश्यति स पश्यति ॥४।२२।२६॥
vAlAgra-lakSa-bhAgAt_tu koTiza: parikalpitAt |
aham sUkSma iti vyApI ya: pazyati sa pazyati ||
4|22|26||
vAlAgra-lakSa-bhAgAt tu -
tho the ten-thousandth of a hairtip =
koTiza: parikalpitAt - x =
aham sUkSma iti vyApI - x =
ya: pazyati sa pazyati – x.
~m.26 'I am the one who is the subtle one subtler than the billionth part of end of hair' one, who sees this, is the one who perceives (truth).
~vlm.26. He knows rightly, who knows the Ego to be as minute as a millionth or billionth part of the point of a hair, and pervading all ever the infinity of space and eternity of time.
~sv.26 He sees the truth who knows that_the self, which is as subtle as the millionth part of the tip of a hair divided a million times, pervades everything.
#vAlAgram –the point of a hair (as a measure Ra1gas = 8 Ra1gas = 64 Parama7n2us) VarBr2S. Ma1rkP. ; mfn. having a hair-like point Shad2vBr. ; n. a kind of dove-cot L. (cf. %{bAlA7gra}) ; %{-potikA} f. a kind of pleasure-house floating on a lake L.
आत्मानम्_इतरच्_च_एव दृष्ट्या नित्य-अ.विभिन्नया ।
सर्वम् चिज्.ज्योतिर्_एव_इति य: पश्यति स पश्यति ॥४।२२।२७॥
AtmAnam_itarac_ca_eva dRSTyA nitya-a.vibhinnayA |
sarvam cij.jyotir_eva_iti ya: pazyati sa pazyati ||
4|22|27||
AtmAnam_itarat ca eva – both self and different =
dRSTyA nitya-avibhinnayA - x =
sarvam cit-jyoti: eva iti – everything is only the Light of Consciousness =
ya: pazyati sa pazyati - whoever sees it so, sees it.
~moT.27 cijjyoti: zuddhacitprakAzarUpam || MoT_4,22.25 || ... ca_eva dRzA ...
m.27 All that appears different from me is only the light of consciousness alone.' one who sees this, is the one who perceives (truth).
~vlm.27. He perceives rightly, who perceives the universal soul to be permeated in all the various objects of his sight; and knows them as sparks of the Intellectual Light.
~sv.27 He sees the truth who sees that_there is no division at all between the self and the other, and that_the one infinite light of consciousness exists as the sole reality.
सर्व.शक्तिर्_अनन्त.आत्मा सर्व.भाव-अन्तर.स्थित: ।
अ-द्वितीयश्_चिद्_इत्य्_अन्तर्_य: पश्यति स पश्यति ॥४।२२।२८॥
sarva.zaktir_ananta.AtmA sarva.bhAva-antara.sthita: |
a-dvitIyaz_cid_ity_antar_ya: pazyati sa pazyati ||
4|22|28||
sarva.zakti: - the All-Power = ananta.AtmA - the boundless Self = sarva.bhAva-antara.sthita: - seated within all becomings = a-dvitIyaz_cid_ity_antar - is the nondual cit.Consciousness within = ya: pazyati sa pazyati - who sees (it so), that-one sees.
~sv.28 He sees the truth who sees that_the non-dual consciousness which indwells all beings is omnipotent and omnipresent.
~m.28 'The infinite self is all powerful. It abides in all. In that consciousness there is no second.' one who sees this, is the one who perceives (truth).
~vlm.28. He perceives rightly, who perceives within himself the omnipotence of the infinite Spirit, to be present in all the states and conditions of beings, and the self-same Intellect_to abide in and preside over_all.
*jd.28 - sarva.zakti: - the All-Power = ananta.AtmA - the boundless Self = sarva.bhAva-antara.sthita: - seated within all becomings = a-dvitIyaz_cid_ity_antar - is the nondual cit.Consciousness within = ya: pazyati sa pazyati - who sees (it so), that-one sees.
आधि-व्याधि-भय-उद्विग्नो जरा-मरण-जन्मवान् ।
देहो_अहम्_इति प्राज्ञो न पश्यति स पश्यति ॥४।२२।२९॥
Adhi-vyAdhi-bhaya-udvigno jarA-maraNa-janmavAn |
deho_aham_iti prAjJo na pazyati sa pazyati ||
4|22|29
||
of Affection and Infection
the terrifying fears—
Age and Death and Birth—
a wise man
not seeing such a body
sees
.
~moT. prAjJa: zuddha-cinmAtra-tattve Atmatva-nizcayavAn || MoT_4,22.29 || ...janmavAn deho nAham_iti ...
~m.29. 'I am that embodied one who is shaken by birth, death, old age, disease mental and physical' a wise one, who does not_perceive thus, is the one who perceives (truth).
~vlm.29. He understands rightly, who understands by his wisdom, that he is not his body, which is subject_to diseases and dangers, to fears and anxieties, and to the pain and pangs of old age and death.
~sv.29-30 He sees the truth who is not deluded into thinking that he is the body which is subject_to illness, fear, agitation, old age and death.
*jd.29 - Adhi-vyAdhi-bhaya-udvigna: - Affection-Infection-fears=terrified = jarA-maraNa-janma-vAn - Age-Death-Birth=ful = deha: aham_iti prAjJa: - the wise man who thinks, "I am the body" = na pazyati sa pazyati - not seeing, sees it so.
तिर्यग्.ऊर्ध्वम्_अधस्ताच्_च व्यापको महिमा मम ।
द्वितीयो न मम_अस्ति_इति य: पश्यति स पश्यति ॥४।२२।३०॥
tiryag.Urdhvam_adhastAc_ca vyApako mahimA mama |
dvitIyo na mama_asti_iti ya: pazyati sa pazyati ||
4|22|30||
"And because it is above and below and between
it is pervasively immense
and mine
.
there is no second to me"
=
whoever sees it so, sees it
.
tiryaJc-Urdhvam adhastAc ca
And because it is above and below and between (This is like the Chinese ideogram 王 <wang> "king", with 3 horizontal lines connected by_a vertical, representing the king as intermediary between heaven and earth.)
vyApaka:
mahimA
mama
dvitIya: na mama asti
iti ya: pazyati sa pazyati
whoever sees it so, sees it.
sv.29-30 He sees the truth who is not deluded into thinking that he is the body which is subject_to illness, fear, agitation, old age and death.
m.30. The majesty of all this that is spread below, above and middle is mine. There is no other than me' one who sees thus, is the one who perceives (truth).
~vlm.30. He understands rightly, who understands his soul to stretch above and below and all about him; whose magnitude has no bounds nor_an equal to it.
~vlm.30 He understands rightly who understands his soul as stretching above and below and all about him, whose magnitude has no bounds nor equal to it.
मयि सर्वम्_इदम्_प्रोतम्_सूत्रे मणि-गणा इव ।
चित्तम्_तु न_अहम्_इव_इति य: पश्यति स पश्यति ॥४।२२।३१॥
mayi sarvam_idam_protam_sUtre maNi-gaNA iva |
cittam_tu na_aham_iva_iti ya: pazyati sa pazyati ||
4|22|31||
"On me this everything is strung
like jewels on a cord; what is
only Affection is not 'I'"
whoever sees it so, sees it.
mayi sarvam_idam protam - "On me all this is strung =
sUtre maNi-gaNA: iva - like a bunch of jewels on a cord =
cittam tu - but what is affective mind =
na aham - is not I" =
iva iti - like this =
ya: pazyati sa pazyati - whoever sees it so, sees it.
~vlm.31 He knows full well who sees his soul as a string to which all things are strung like pearls on a necklace, and that it is not the mind or heart that is seated in the brain or bosom.
~sv.31 He sees the truth who sees that all things are strung in the self as beads are strung on a thread, and who knows 'I am not_the mind'.
न_अहम् न च_अन्यद्_अस्ति_इति ब्रह्मैव_अस्ति निरामयम् ।
इत्थम् सद्-असतोर्_मध्ये य: पश्यति स पश्यति ॥४।२२।३२॥
na_aham na ca_anyad_asti_iti brahmaiva_asti nirAmayam |
ittham sad-asator_madhye ya: pazyati sa pazyati ||
4|22|32||
"Not I nor_any other is.
Only the whole Brahman is, so,
between what's So and what's notSo.
Whoever sees it so, sees it.
*jd.32 - na-aham na ca-anyat asti iti - "Not I nor_any other is = brahma eva asti nirAmayam - only the undecaying Brahman is = ittham sat-asato: madhye - thus, between Such and unSuch = ya: pazyati sa pazyati - whoever sees it so, sees it.
~sv.32 He sees the truth who sees that all this is Brahman, neither 'I' nor 'the other'.
~vlm.32 He thinks rightly who imagines neither himself nor anything else as existent except the imperishable- brahman_, and who knows himself as living between reality and unreality.
~vlm.33 He is right who beholds what they call the three worlds to be only parts of his self, and that the three worlds have been rolling about him like the waves of the sea.
~moT. … aham evêti...|| ¶ iha loke | aham paricchinnadehAdirUpa: aham | nAsmi | anyat matto bhinnatvena sthitam jagat | na cAsti | suSuptau adarzanAt | brahma vyApakam cinmAtratattvam | evAsti paramArthata: sattAm bhajate | sarvathAbhAvasya vaktum azakyatvAt | na hi nirAdiSTo no bhrama: sambhavati | tat brahma | nAsti ca | bAhyAnta:karaNAtItatvAt | ittham evam | sadasato: madhyam sandhibhUtam zuddhacinmAtrAkhyam vastu | ya: pazyati sa pazyati || MoT_4,22.32 || ... astIha brahmaivAsti na cAsti tat / ... sadasator madhyam ... ||
*jd.32 - na-aham na ca-anyat asti iti - "Not I nor_any other is = brahma eva asti nirAmayam - only the undecaying Brahman is = ittham sat-asato: madhye - thus, between Such and unSuch = ya: pazyati sa pazyati - whoever sees it so, sees it.
यन्_नाम किम्.चित्_त्रैलोक्यम् स एव_अवयवो मम ।
तरङ्गो_अब्धौ_इव_इत्य्_अन्तर्_य: पश्यति स पश्यति ॥४।२२।३३॥
yan_nAma kim.cit_trailokyam sa eva_avayavo mama |
taraGgo_abdhau_iva_ity_antar_ya: pazyati sa pazyati ||
4|22|33||
"Whatever they may call the three worlds,
that is just a part of me,
a wave within the water"—
one who sees it so within,
sees it.
*jd.33 - yan_nAma kim.cit_trailokyam - "Whatever has-to-do-with the three worlds = sa eva_avayavo mama - that is just a part of me, taraGga: abdhau iva iti antar - like a wave in the water" - thus, within = whoever sees it so, sees it. ya: pazyati sa pazyati.
~vlm.33 He is right who beholds what they call the three worlds to be only parts of his self, and that the three worlds have been rolling about him like the waves of the sea.
~AB. … avayava iti | "pAdo_asya sarvA bhUtAni" iti zrute: "viSTbhyAham_idam kRtsnam ekAMzena sthito jagat" iti bhagavad-vacanAc ca iti bhAva: ||
~moT. mama zuddhacinmAtrarUpasya mama | svapne hi cinmAtrAvayava-bhUtam jagat sarvo_anubhavati || MoT_4,22.33 || ... trailokyam sa eko_avayavo mama ... ||
~sv.33 He sees the truth who sees all beings in the three worlds as his own family, deserving of his sympathy_and protection.
*jd.33 - yan_nAma kim.cit_trailokyam - "Whatever has-to-do-with the three worlds = sa eva_avayavo mama - that is just a part of me, taraGga: abdhau iva iti antar - like a wave in the water" - thus, within = whoever sees it so, sees it. ya: pazyati sa pazyati.
शोच्या पाल्या मया_एव_इयम् स्वसा_इयम् मे कनीयसि ।
त्रिलोकी पेलवा_इत्य्_उच्चैर्_य: पश्यति स पश्यति ॥४।२२।३४॥
zocyA pAlyA mayA_eva_iyam svasA_iyam me kanIyasi |
trilokI pelavA_ity_uccair_ya: pazyati sa pazyati ||
4|22|34||
zocyA - w/ glowing flame
protector
pAlyA - x =
mayA_eva_iyam - x =
svasA - sister =
iyam me kanIyasi - x =
trilokI pelavA - x =
ity_uccair - x =
ya: pazyati sa pazyati - x =
~m.34 'This triple of worlds is like my younger sister. I am the elder one who take its sorrow and nourish and protect it ' one who sees thus, is the one who perceives (truth).
~vlm.34. He is wise, who looks with pity upon the frail world, and compassionates the earth as his younger sister.
~sv.34-36. He sees the truth who knows that_the self alone exists and that_there is no substance in objectivity.
आत्मता-परते त्वत्तामत्ते यस्य महात्मन: ।
bhaवाद्_उपरते नूनम् स पश्यति सुलोचन: ॥४।२२।३५॥
AtmatA-parate tvattAmatte yasya mahAtmana: |
bhavAd_uparate nUnam sa pazyati sulocana: ||
4|22|35||
AtmatA-aparate - Selfness and Otherness
tvattA-matte - You-ness and I-ness
yasya mahAtmana: - of which Great Souls =
bhavAt uparate nUnam – have stopped becoming now =
sa pazyati su-locana: - sees it so with unclouded eyes
~m.35 Those great souls who consider 'you and I' from the high ground of absorption in self and thus abstain from enjoyment, their perception is the right_perception.
~vlm.35. That great soul looks brightly upon the earth, who has withdrawn his mind from_it, by retrenching his reliance on his egoism or tuism, (i. e. both on his subjectivity_and objectivity).
~sv.34-36. He sees the truth who knows that_the self alone exists and that_there is no substance in objectivity.
~VA. great soul who enjoys in absolute atman, who stopped notions of the world, he sees (the truth)
~AS: The great soul, for whom the dual notions of "self and other" (AtmatA-parate dual nom. form of AtmatA-paratA) and "you and I" (tvattA-matte dual nom. form of tvattA-mattA) have stopped arising (bhavAd uparate) he, with great vision (sulocana:) is the seer (pazyati).
*mo. bhAvAt manasa: | sarvatra cin.mAtratva-darzanAd iti bhAva: || MoT_4,22.35 ||
चेत्या-आनुपात-रहितम् चिद्.भैरवमयम् वपु: ।
आपूरित-जगज्-जालम् य: पश्यति स पश्यति ॥४।२२।३६॥
cetyA-AnupAta-rahitam cid.bhairavamayam vapu: |
ApUrita-jagaj-jAlam ya: pazyati sa pazyati ||
4|22|36||
cetya-anupAta-rahitam - x =
cid bhairava-mayam vapu: - Consciousness is a vapus.body made by bhairava.shiva the Terrible =
ApUrita-jagat-jAlam – overflowing the world-net =
ya: pazyati sa pazyati – who sees it sees it.
~m.36 'The web of the worlds is flooded with consciousness. It is the auspicious body of Siva, the terrible. It is free of the flow of objects' one who sees thus, is the one who perceives (truth).
~vlm.36. He sees the truth, who finds his body_and the whole world, filled by the colossus figure of the Intellect, without_the opposition of any sensible object.
~sv.34-36. He sees the truth who knows that_the self alone exists and that_there is no substance in objectivity.
सुखम् दु:खम् भवो भावो विवेक-कलनाश्_च या: ।
अहम्_एव_इति वा नूनम् पश्यन्.न्_अपि न हीयते ॥४।२२।३७॥
sukham du:kham bhavo bhAvo viveka-kalanAz_ca yA: |
aham_eva_iti vA nUnam pazyan.n_api na hIyate ||
4|22|37||
*jd.37 -
sukham du:kham – [*or] Pleasure, sorrow,
bhava: bhAva: - bhava.Becoming, bhAva.Feeling =
viveka-kalanA: - Discernment, Fancy = ca yA: - all these =
aham eva iti vA* - are only "I" =
nUnam - then =
pazyan api na hIyate – seeing so ze does not disappear.
~m.37 'Joy_and sorry, being and non-being, discrimination and fancy_all these are I'- one who sees thus, is the one who perceives (truth).
~vlm.37. He that looks on the states of misery_and happiness, which attend on worldly life, to be but_the fluctuating conditions of the ego, has no cause to repine or rejoice at_them.
~sv.37-38 He is unaffected who knows that_pleasure, pain, birth, death, etc., are all the self only.
~moT. sukham du:kham bhava: abhAva: viveka-kalanAz cAham asmi iti pazyan | etan na vAsmi iti vA pazyan | na parihIyate na hAnim prApnoti | ubhayathApi zuddha-cinmAtra-svarUpatva-Apte: | na hi zuddhacinmAtram vinA kazcid vyApaka: uttIrNo vA bhavati || MoT_4,22.37 || sukham du:kham bhavo_abhAvo viveka... aham na veti nUnam vA pazyan na parihIyate
#bhava: adhikAri-dehas tatra bhAvo
स्व.आत्म-सत्ता-पर-आपूर्णे जगत्य्_अंशेन वर्तिना ।
किम् मे हेयम् किम्_आदेयम्_इति पश्यन्_सुदृङ्-नर: ॥४।२२।३८॥
sva.Atma-sattA-para-ApUrNe jagaty_aMzena vartinA |
kim me heyam kim_Adeyam_iti pazyan_sudRG-nara: ||
4|22|38||
sva.Atma-sattA-parApUrNe - in the fulness of his own self-being =
jagati - x =
aMzena vartinA - x =
kim me heyam - what's not to be done by me? =
kim Adeyam - what's to be done? =
iti pazyan - so seeing =
sudRG-nara: - a man sees well.
~m.38 'This world is an aspect of that infinite which exists by itself. If one moves in this, what is agreeable and what is disagreeable?' one who sees thus is one who is a good person of right_perception.
~vlm.38. He is the right-sighted man, who sees himself situated amidst_the world, which is filled with the divine spirit, (and the endless joy emanating from_it); he has nothing to desire or dislike in this (or in his future) state of existence.
~VA. he who in the real greatest fullness of own self stays in world as its part, who sees he has nothing to gain or reject, he is great seer.
~AS: The man who thinks "this world is filled with my soul and (hence) I am only partly in it; (so) in it what do I need to reject or obtain?" is the seer!
~moT. Atma-saatayaiva...|| svAtmana: zuddhacinmAtrarUpasya svAtmana: | yA sattA sphUrtirUpA sattA | tayA parApUrNe sAratvena sthitatvAt nirbharite | anyathAham_iti sphuraNAyogAt | tathA anyena cinmAtravyatiriktena | varjite jagati | kim heyam bhavati | svAtmana: heyatvAyogAt na kim.cid apIty_artha: | kim Adeyam bhavati | svAtmana: sarvadA prAptatvAt na kim.cid apIty_artha: | iti evam | pazyan anubhavan | nara: | sadRk dRSTisahito | bhavati | anye'ndhA ity_artha: || MoT_4,22.38 || ... jagaty_anyena varjite ...
अ-प्रतर्क्यम् अन्-आभासम् सन्-मात्रम्_इदम्_इत्य्_अलम् ।
हेय-उपादेय-कलना यस्य क्षीणा स वै पुमान् ॥४।२२।३९॥
a-pratarkyam an-AbhAsam san-mAtram_idam_ity_alam |
heya-upAdeya-kalanA yasya kSINA sa vai pumAn ||
4|22|39||
*jd.39 - a-pratarkyam - "Beyond logical conjecture = an-AbhAsam - beyond manifestation" = sat-mAtram_idam - this is a measure of what-is-So = iti alam - enough such = heya-upAdeya-kalanA yasya - for one whose pros and cons = kSINA - have been worn-away = sa vai pumAn - he is indeed a puman.Human.
~m.39 'All this is beyond conjecture, beyond any likeness or reflection.' with this knowledge if ones fancy_and imagination are beyond the agreeable and disagreeable syndrome, such a one is a real being.
~vlm.39. He is the right (discerning) man, who has weakened his estimation and dislike of what is desirable and disgusting to him_in the world, which is full of the essence of that being, whose nature is beyond comprehension and conception. (The world being full with the presence of God, we have nothing to like or dislike, or to take or shun in it).
~sv.39-41 He is firmly established in the truth who feels: "What should I acquire, what should I renounce, when all this is the one self?"
~moT. idam jagat | apratarkyam tarkitum azakyam | anAbhAsam zAnte svasvarUpe sthitatvAd AbhAsarahitam | sanmAtram evAsti | iti anena nizcayena | yasya puruSasya | heyopAdeya.kalanA kSINA | aham tam puruSam | namAmi | sa eva sarvebhya utkRSTa iti bhAva: || MoT_4,22.39 || ... kSINA namAmi tam
*jd.39 - a-pratarkyam - "Beyond logical conjecture = an-AbhAsam - beyond manifestation" = sat-mAtram_idam - this is a measure of what-is-So = iti alam - enough such = heya-upAdeya-kalanA yasya - for one whose pros and cons = kSINA - have been worn-away = sa vai pumAn - he is indeed a puman.Human.
य आकाश.वद्_एकात्मा सर्व.भाव-गतो_अपि सन् ।
न भाव-रञ्जनाम्_एति स महात्मा महेश्वर: ॥४।२२।४०॥
ya AkAza.vad_ekAtmA sarva.bhAva-gato_api san |
na bhAva-raJjanAm_eti sa mahAtmA mahezvara: ||
4|22|40||
AkAzavad ekAtmA – what is the Space.like One.Self = sarva-bhAva-gata: api sat – all-feeling-gone even So = na bhAva-raJjanAm eti – not to feeling-pleased he goes = sa: mahAtmA mahezvara: - he's a Great Soul, a Great Lord.
~m.40 One who is one self like the sky_and who does not indulge in any thing, though he knows about all things, such a great soul is the Supreme Lord himself.
~vlm.40. That great-souled man is a great god, whose soul like the all-pervading sky extends over_all, and penetrates through every state of existence, without receiving the tincture of any. (Who is informed with all and untinged by_any).
~sv.39-41 He is firmly established in the truth who feels: "What should I acquire, what should I renounce, when all this is the one self?"
*jd.40 - ya: AkAzavad ekAtmA – what is the Space.like One.Self = sarva-bhAva-gata: api sat – all-feeling-gone even So = na bhAva-raJjanAm eti – no feeling-pleased = sa: mahAtmA mahezvara: - he's a Great Soul, a Great Lord.
तम:-प्रकाश-कलना-मुक्त: काल-आत्मताम् गत: ।
य: सौम्य: सुसम: स्वस्थस्_तम् नौमि पदम्_आगतम् ॥४।२२।४१॥
tama:-prakAza-kalanA-mukta: kAla-AtmatAm gata: |
ya: saumya: susama: svasthas_tam naumi padam_Agatam ||
4|22|41||
tama:-prakAza-kalanA-mukta: -
tamas.prakAza-division=free =
kAla-Atma-tAm gata: - the sense of personal time gone.away =
ya: saumya: - who's cool as the moon =
su.sama: - so the same =
svastha: - himself =
tam naumi - I salute him =
padam Agatam - come to his feet.
~m.41 One who is liberated from light and darkness, one in whom the sense of time is not, such a gentle equal person will arrive at_the supreme state.
~vlm.41. I bow down to that great soul, which has passed beyond the states of light, darkness and fancy, (i. e. the state of waking or life, sleep or death, and dreaming or transmigration, and which is situated in a state of brightness and tranquility in supreme felicity or heavenly bliss.
~moT. tama: suSupti: prakAzo jAgara: kalanA svapna-sthair_yukta: | ...|| ¶ ya: | tama:prakAzayo: jADyacittvayo: | yA kalanA | tayA mukta: | kAlasya kriyAvaicitryarUpasya kAlasya | AtmatAm sattAdAyakatvena svarUpatAm | gata: | somya: zItala: | svastha: svasvarUpe eva sthita: | bhavati | tam padam Agatam naumi | apUrvaz cAtra sUrya ukta: || MoT_4,22.41 || ... ya: somya: susama: ...
यस्य उदय-अस्तमय-संकलनाकलासु
चित्रासु चारु-विभवासु जगद्-रतासु ।
वृत्ति: सदैव सकल-एक-मतेर्_अनन्ता
तस्मै नम: परम-बोधवते शिवाय ॥४।२२।४२॥
yasya udaya-astamaya-saMkalanAkalAsu
citrAsu cAru-vibhavAsu jagad-ratAsu |
vRtti: sadaiva sakala-eka-mater_anantA
tasmai nama: parama-bodhavate zivAya ||
4|22|42||
*jd.42 - yasya - of whom =
udaya-astamaya-saMkalanA-kalAsu -
i/ the rising.falling-compulsive phases =
citrAsu cAru-vibhavAsu - x =
jagad-ratAsu – i/ the world- =
vRtti: - x =
sadA_eva - evermore =
sakala-eka-mate: anantA – of the whole-one=thinking (ze) boundless =
tasmai nama: - to that be praise =
parama-bodhavate - as perfectly realized =
zivAya - shiva.
~m.42 I bow to him who is settled in the belief that all this world of multifarious risings and settings, charming manifestations is that great infinite, the Absolute. I bow to that Siva. I bow to that Supreme Knower_and enlightened Siva, who is knowledge itself.
~vlm.42. I bow down to that Siva, of transcendental understanding; whose faculties are wholly engrossed in the meditation of that eternal Being, who presides over the creation, destruction and preservation of the universe, and who is manifest in all the various wondrous and beauteous grandeurs of nature.
~sv.42 Salutations to that abode of auspiciousness, who is filled with the supreme realisation that_the entire universe is truly Brahman alone, which remains unchanged during all the apparent creation, existence and dissolution of the universe.
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