y5021: Book 5, Sarga 21.

y5021.2FB28-29.z30 Canto 5.21: xxx

v.13::FB28:1800h. -th- 48pp – 67KB = +10p/+2K

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sv5021

VASISTHA continued: Thus instructed by his brother, Pavana was awakened.

There is nothing of value in the three worlds, nothing that one may wish to have which cannot be had by the mind free from craving. They who are cured of the fever of craving do not subject themselves to the successive rise and fall inherent in embodied existence.

When the mind is free from movements of thought (which are motivated by hopes or cravings) then it becomes no-mind: and that is liberation.

Canto 5.21:

1

उभौ_अपि ततः सिद्धौ –  But then when those two were adept =

ज्ञान-विज्ञान-पारगौ –  perfected in Wisdom-understanding =

विचेरतुः_वने तस्मिन् –  they explored the forest there =

यावत्_इच्छम्_अनिन्दितौ –  as-much-as wished, that blameless pair. -2-

And so somewhen, after some time,

the two came to Nirvâna,

both bodiless, two lamps without oil,

having susided into peace.

-3-

evaM prAgbhukta-dehAnAm – In this way, of previously-enjoyed bodies –

anantA jana-bandhutA – endless personal relationship –

AH kaiH kiM gRhyate tAbhyaH – O by what means what is to be grasped in them –

kiM vA saMtyajyate – or what is to be forsaken –

anagha – o sinless one? -4-

tasmAd_AsAm_anantAnAM tRSNAnAM – Thus for endless hopes and cravings –

raghunandana – o delight of the Raghu clan –

upAyaH_tyAga eka-ekaH – the means is to forsake them one-by-one –

na nAma paripAlanam – certainly not fostering them. -5-

6

7

eSA brAhmI sthitiH – This Brâhmic State – su-acchA niSkAmA – is pure, desireless, –

vigatAmayaH – limitless – A-maya – diseaseless according to some – enAM prApya – having got it –

mahAbAho – o great archer – having great long arms, a virtue in an archer. In the first book of Râm., Râma’s arms reach to his knees. vimUDho_’pi na muhyati – while a fool is not freed. -8-

9

10

vairAgyeNa atha zAstreNa – With dispassion as well as the Shâstras —

mahattva-Adi-gunair api – with greatness and such qualities —

yatnena Apad-vidhAta-arthaM – with effort to create good fortune —

svayam eva unnayet manaH – oneself alone should arouse the mind — -11-

12

13

pUrNe manasi – When Manas Mind is full = saMpUrNe jagat sarvaM – the whole world is aflood = sudhA-dravaiH – with nectar-flows. = upAnad-gUDha-pAdasya – of a shoe-covered=foot = nanu carmAs – now with leather = tRNa iva bhUH – the earth is covered as in grass. -14-

15

16

17

padma-akSa=kozaM –a lotus-eye – or seed in AB –

tri~jagad-goSpadaM – the three~worlds-hoofprint –

yojana-vrajam – is a league across –

nimeSArdhaM mahAkalpaH – a Great Doomsday takes half-an-eyeblink –

spRhA-rahita=cetasAm – for one whose Chetas Awareness is without Sprhâ Covetousness/Greed. -18-

19

na tathA bhAti pUrNa-induH – Not thus shines the full moon –

na pUrNaH kSIra-sAgaraH – nor so full is the Sea of Milk –

na lakSmI-vadanaM kAntaM – nor so beautiful the face of Laksmî –

spRhA-hInaM yathA manaH – as Manas the Mind is when without desire. -20-

yathA abda-lekhA zazinaM – As a streak of cloud does-to the moon –

sudhA-AlepaM maSI yathA – as whitewash smeared by soot –

dUSayaty_evam_eva antar_naram_AzA-pizAcikA – the Pishâcha monster of hope thus mars a man within. -21-

AzA-AkhyAH – They are called Âshâ Hopes, – expectations –

citta-vRkSasya zAkhAH – the branches of the Affection Tree, –

sthagita-dik-taTAH – covered in all directions – tAsu chinnAsu – with those divisions –

a-rUpatvaM yAti_citta-mahAdrumaH – the great Affection Tree comes to formlessness. -22-

23

24

etAsAM citta-vRttInAm – Of these affective motions – e-motions –

AzAnAm – of hopes – uttama-AzayaH – the ultimate abode –

na dadAsi prarohaM cet – if you do not give-way-to the sprouting –

tad_bhayaM na asti rAghava – that fear does not exist, Râghava. -25-

cittaM vRtti-vihInaM te yadA – When your affective mind is without activity, – vRtti – see the first Yoga-Sûtra, yogaz_citta-vRtti=nirodhaH || Yoga is restraint of affective activity. = yAtam acittatAm – having come to nonAffectivity, – tadA – then, = mokSa~mayIm antaH – made free within = sattAm ApnoSi – you reach the state of Being-So = tAM tatAm – like That fully. -26-

27

cintanaM vRttir_ity_uktaM – Conceiving is said to be a Vrtti Motion –

vartate cittam_AzayA – the affective mind moves by Hope – this sense of >vRt is seen in expressions like ”I was moved by the music” –

citta-vRttim_ataH hi_AzAM tyaktvA – then having forsaken affective motions like hope –

nizcittatAM vraja – proceed to nonaffectivity. -28-

29

30//

qq

hk5021

tRSNAvicikitsAyogautpattiH |

ekaviMzaH sargaH ||5|21||

1

ubhAvapi tataH siddhau jJAnavijJAnapAragau |

viceraturvane tasminyAvadicchamaninditau ||2||

tataH kadAcitkAlena nirvANapadamAgatau |

tau videhau gatasnehau dIpAviva zamaM gatau ||3||

evaM prAgbhuktadehAnAmanantA janabandhutA |

AH kaiH kiM gRhyate tAbhyaH kiM vA saMtyajyate’nagha ||4||

tasmAdAsAmanantAnAM tRSNAnAM raghunandana |

upAyastyAga ekaiko na nAma paripAlanam ||5||

6

7

eSA brAhmI sthitiH svacchA niSkAmA vigatAmayaH |

enAM prApya mahAbAho vimUDho’pi na muhyati ||8||

9

10

vairAgyeNAtha zAstreNa mahattvAdiguNairapi |

yatnenApadvidhAtArthaM svayamevonnayenmanaH ||11||

12

13

pUrNe manasi saMpUrNa jagatsarvaM sudhAdravaiH |

upAnadgUDhapAdasya nanu carmAstRtaiva bhUH ||14||

15

16

17

padmAkSakozaM trijagadgoSpadaM yojanavrajam |

nimeSArdhaM mahAkalpaH spRhArahitacetasAm ||18||

19

na tathA bhAti pUrNendurna pUrNaH kSIrasAgaraH |

na lakSmIvadanaM kAntaM spRhAhInaM yathA manaH ||20||

yathAbdalekhA zazinaM sudhAlepaM maSI yathA |

dUSayatyevamevAntarnaramAzApizAcikA ||21||

AzAkhyAzcittavRkSasya zAkhAH sthagitadiktaTAH |

tAsu chinnAsvarUpatvaM yAticittamahAdrumaH ||22||

23

24

etAsAM cittavRttInAmAzAnAmuttamAzayaH |

na dadAsi prarohaM cettadbhayaM nAsti rAghava ||25||

cittaM vRttivihInaM te yadA yAtamacittatAm |

tadA mokSamayImantaH sattAmApnoSi tAM tatAm ||26||

27

cintanaM vRttirityuktaM vartate cittamAzayA |

cittavRttimato hyAzAM tyaktvA nizcittatAM vraja ||28||

29

30

//

DN5021

तृष्णाविचिकित्सायोगौत्पत्तिः ।

एकविंशः सर्गः ॥५।२१॥

1

उभौ_अपि ततः सिद्धौ ज्ञान-विज्ञान-पारगौ । विचेरतुः_वने तस्मिन्_यावत्_इच्छम्_अनिन्दितौ ॥२॥ ततः कदाचित्_कालेन निर्वाण-पदम्_आगतौ । तौ विदेहौ गत-स्नेहौ दीपौ_इव शमम् गतौ ॥३॥

एवं प्राग्भुक्तदेहानामनन्ता जनबन्धुता ।

आः कैः किं गृह्यते ताभ्यः किं वा संत्यज्यतेऽनघ ॥४॥

तस्मादासामनन्तानां तृष्णानां रघुनन्दन ।

उपायस्त्याग एकैको न नाम परिपालनम् ॥५॥

6

7

एषा ब्राह्मी स्थितिः स्वच्छा निष्कामा विगतामयः ।

एनां प्राप्य महाबाहो विमूढोऽपि न मुह्यति ॥८॥

9

10

वैराग्येणाथ शास्त्रेण महत्त्वादिगुणैरपि ।

यत्नेनापद्विधातार्थं स्वयमेवोन्नयेन्मनः ॥११॥

12

13

पूर्णे मनसि संपूर्ण जगत्सर्वं सुधाद्रवैः ।

उपानद्गूढपादस्य ननु चर्मास्तृतैव भूः ॥१४॥

15

16

17

पद्माक्षकोशं त्रिजगद्गोष्पदं योजनव्रजम् ।

निमेषार्धं महाकल्पः स्पृहारहितचेतसाम् ॥१८॥

19

न तथा भाति पूर्णेन्दुर्न पूर्णः क्षीरसागरः ।

न लक्ष्मीवदनं कान्तं स्पृहाहीनं यथा मनः ॥२०॥

यथाब्दलेखा शशिनं सुधालेपं मषी यथा ।

दूषयत्येवमेवान्तर्नरमाशापिशाचिका ॥२१॥

आशाख्याश्चित्तवृक्षस्य शाखाः स्थगितदिक्तटाः ।

तासु छिन्नास्वरूपत्वं यातिचित्तमहाद्रुमः ॥२२॥

23

24

एतासां चित्तवृत्तीनामाशानामुत्तमाशयः ।

न ददासि प्ररोहं चेत्तद्भयं नास्ति राघव ॥२५॥

चित्तं वृत्तिविहीनं ते यदा यातमचित्तताम् ।

तदा मोक्षमयीमन्तः सत्तामाप्नोषि तां तताम् ॥२६॥

27

चिन्तनं वृत्तिरित्युक्तं वर्तते चित्तमाशया ।

चित्तवृत्तिमतो ह्याशां त्यक्त्वा निश्चित्ततां व्रज ॥२८॥

29

30//

wn5021

तृष्णाविचिकित्सायोगौत्पत्तिः ।

एकविंशः सर्गः ॥५।२१॥

tRSNAvicikitsAyogautpattiH |

ekaviMzaH sargaH ||5|21||

“`y5021.001

**vasiSTha uvAca |

evaM prabodhitastena tadA puNyena pAvanaH |

prabodhamApa prakAzyaM prabhAta iva bhUtalam ||1||

**vasiSTha uvAca |

evam prabodhitaH_tena tadA puNyena pAvanaH |

prabodham_Apa prakAzyam prabhAta iva bhUtalam ||1||

vasiSTha uvAca – ## VASISHTHA: = ##

evaM prabodhitaH – ## So brought to Realization = ##

tena tadA – ## thus then = ##

puNyena – ## by Punya the Pious, = ##  

pAvanaH – ## Pâvana the Airy = ##

prabodham_Apa – ## got Realization = ##

prakAzyaM prabhAta iva bhUtalam – ## x = ##

**m.1 When Punya exhorted Pavana in words of enlightenment, Pavana received the light of knowledge like earth which receives the early morning light of sun.

**sv.1 VASISTHA continued: Thus instructed by his brother, Pavana was awakened.

**vlm.1 VASISHTHA continued:—Pávana being admonished by Punya in the said manner, became as enlightened in his intellect, as the landscape at the dawn of day.

**va.1. Hearing such words of Punya, Pavana become enlightened, like a valley lighted by morning sun.

 

**vasiSTha uvAca |

evaM prabodhitastena tadA puNyena pAvanaH |

prabodhamApa prakAzyaM prabhAta iva bhUtalam ||1||

**vasiSTha uvAca |

evaM prabodhitastena tadA puNyena pAvanaH |

prabodhamApa prakAzyaM prabhAta iva bhUtalam ||1||

**vasiSTha uvAca |

evam prabodhitaH_tena tadA puNyena pAvanaH |

prabodham_Apa prakAzyam prabhAta iva bhUtalam ||1||

**vasiSTha uvAca | evam prabodhitaH_tena tadA puNyena pAvanaH | prabodham_Apa prakAzyam prabhAta iva bhUtalam ||1||

#

`y5021.002

उभावपि ततः सिद्धौ ज्ञानविज्ञानपारगौ

विचेरतुर्वने तस्मिन्यावदिच्छमनिन्दितौ ॥२॥

उभौ_अपि ततः सिद्धौ ज्ञान-विज्ञान-पारगौ ।

विचेरतुः_वने तस्मिन्_यावत्_इच्छम्_अनिन्दितौ ॥२॥

ubhau_api tataH siddhau jJAna-vijJAna-pAragau |

viceratuH_vane tasmin_yAvat_iccham_aninditau ||2||

ubhau_api tataH siddhau – ## But then when those two were adept = ##

jJAna-vijJAna-pAragau – ## perfected in Wisdom-understanding = ##

viceratuH_vane tasmin – ## they explored the forest there = ##

yAvat_iccham_aninditau – ## as-much-as wished, that blameless pair. -2- ##

**m.2-3 Then both of them moved about in the forest, having accomplished the goal of liberation. In course of time they attained Nirvana.

**sv.2 Both of them remained as enlightened beings, endowed with wisdom and direct realisation. They roamed the forest doing what they pleased but without blemish.

**vlm.2. They continued henceforward to abide in that forest, with the perfection of their spiritual knowledge, and they wandered about in the woods to their hearts content.

**va.2. They both become liberated, knowing the truth thoroughly; and they
continued to live in that forest, acting according to their noble
wishes.

ubhAvapi tataH siddhau jJAnavijJAnapAragau |

viceraturvane tasminyAvadicchamaninditau ||2||

उभौ_अपि ततः सिद्धौ ज्ञान-विज्ञान-पारगौ । विचेरतुः_वने तस्मिन्_यावत्_इच्छम्_अनिन्दितौ ॥२॥

उभौ_अपि ततः सिद्धौ –  But then when those two were adept =

ज्ञान-विज्ञान-पारगौ –  perfected in Wisdom-understanding =

विचेरतुः_वने तस्मिन् –  they explored the forest there =

यावत्_इच्छम्_अनिन्दितौ –  as-much-as wished, that blameless pair. -2-

`y5021.003

ततः कदाचित्कालेन निर्वाणपदमागतौ

तौ विदेहौ गतस्नेहौ दीपाविव शमं गतौ ॥३॥

ततः कदाचित्_कालेन निर्वाण-पदम्_आगतौ ।

तौ विदेहौ गत-स्नेहौ दीपौ_इव शमम् गतौ ॥३॥

tataH kadAcit_kAlena nirvANa-padam_Agatau |

tau videhau gata-snehau dIpau_iva zamam gatau ||3||

tataH kadAcit_kAlena – ## Thus somewhen after-a-time = ##

nirvANa-padam_Agatau – ## The two having-come-to Nirvâna = ##

tau videhau – ## both bodiless = ##

gata-snehau dIpau_iva – ## like a lamp without oil = ##

zamam gatau – ## having-come to peace. -3- ##

**sv.3-4 In course of time they abandoned their embodiment and attained final liberation, as a lamp without fuel.

**vlm.3. After a long time they had both their extinction, and rested in their disembodied state of nirvana; as the oilless lamp wastes away of itself.

**va.3. In due time they left their bodies and attained the state of complete bliss and nirvana, like two lamps with burned out oil.

And so somewhen, after some time,

the two came to Nirvâna,

both bodiless, two lamps without oil,

having susided into peace.

-3-

““y5021.004

evaM prAgbhuktadehAnAmanantA janabandhutA |

AH kaiH kiM gRhyate tAbhyaH kiM vA saMtyajyate’nagha ||4||

evaM prAgbhukta-dehAnAm_anantA jana-bandhutA |

AH kaiH kiM gRhyate tAbhyaH kiM vA saMtyajyate_’nagha ||4||

evaM prAgbhukta-dehAnAm – In this way, of previously-enjoyed bodies –

anantA jana-bandhutA – endless personal relationship –

AH kaiH kiM gRhyate tAbhyaH – O by what means what is to be grasped in them –

kiM vA saMtyajyate – or what is to be forsaken –

anagha – o sinless one?

**m.4 O sinless one, thus for any being there are immumerable relatives and friends across the many births that he goes through. Who is to be rejected or accepted among them?

**sv.3-4 In course of time they abandoned their embodiment and attained final liberation, as a lamp without fuel.

**vlm.4. Thus is the end of the great boast of men, of having large trains and numberless friends in their embodied states of lifetime, of which alas! they carry nothing with them to their afterlife, nor leave anything behind, which they can properly call as theirs.

**va.4. The embodied beings have endless number of relatives and friends,
whom of them one should be attached to and who should be left out, O
sinless Rama?

evaM prAgbhuktadehAnAmanantA janabandhutA |

AH kaiH kiM gRhyate tAbhyaH kiM vA saMtyajyate’nagha ||4||

““y5021.005

tasmAdAsAmanantAnAM tRSNAnAM raghunandana |

upAyastyAga ekaiko na nAma paripAlanam ||5||

tasmAd_AsAm_anantAnAM tRSNAnAM raghunandana |

upAyas_tyAga ekaiko na nAma paripAlanam ||5||

tasmAd_AsAm_anantAnAM tRSNAnAM – Thus for endless hopes and cravings –

raghunandana – o delight of the Raghu clan –

upAyaH_tyAga eka-ekaH – the means is to forsake them one-by-one –

na nAma paripAlanam – certainly not fostering them.

**m.5 O son of Raghu dynasty, thus the best way is to somehow get rid of the infinite number of cravings and avidities and not to preserve and protect them.

**sv.5 Craving is the root of all sorrow, O Râma: and the only intelligent way is to renounce all cravings completely and not to indulge them.

**vlm.5. The best means of our release from the multifarious objects of our desire, is the utter suppression of our appetites, rather than the fostering of them.

**va.5. Endless desires are the root of all sufferings, O Rama; the only right thing to do is to reject them, and not preserve and protect them.

tasmAdAsAmanantAnAM tRSNAnAM raghunandana |

upAyastyAga ekaiko na nAma paripAlanam ||5||

““y5021.006

cintanenaidhate cintA tvindhaneneva pAvakaH |

nazyatyacintatenaiva vinendhanamivAnalaH ||6||

cintanena edhate cintA tv_indhanena iva pAvakaH |

nazyaty_acintatenaiva vinendhanam_ivAnalaH ||6||

cintanena edhate cintA tv_indhanena iva pAvakaH –

nazyaty_acintatena eva vinA indhanam_iva analaH –

**m.6 Anxiety (and anxious thinking) increases anxiety like fuel which increases the lord of fire. When fuel is withdrawn from fire, fire subsides. Likewise by not having anxiety, anxiety can be totally annihilated.

**sv.6 Even as fire burns all the more fiercely when fed with fuel, thoughts multiply by thinking: thoughts cease only by the extinction of thinking.

**vlm.6. It is the hankering after objects, that augment our appetite, as our thinking on something increases our thoughts about it. Just so as the fire is emblazoned by supply of the fuel, and extinguished by its want.

**va.6. Thoughts multiply by thinking about the objects, as fire grows big because of sticks thrown into it; and thoughts stop by not thinking, as fire is extinguished without fuel.

cintanenaidhate cintA tvindhaneneva pAvakaH |

nazyatyacintatenaiva vinendhanamivAnalaH ||6||

““y5021.007

dhyeyatyAgarathArUDhaH karuNodArayA dRzA |

lokamAlokayandInamAtiSThottiSTha rAghava ||7||

dhyeya-tyAga-rathArUDhaH karuNodArayA dRzA |

lokam_Alokayan_dInam_AtiSTha uttiSTha rAghava ||7||

dhyeya~tyAga-ratha=ArUDhaH – Having mounted the chariot of thought-foraking –

karuNA-udArayA dRzA – with perfect compassionate vision –

lokam_Alokayan_dInam_AtiSTha uttiSTha rAghava –

jd#>* —> #AsthA

jd#>* —> #utthA

**m.7 By renouncing ‘dheya vasana’ (the tendency to reflect on everything) move around and act in this world with compassion.

**sv.7 Hence, ascend the chariot of non-thinking and with a compassionate and limitless vision behold the worlds sunk in sorrow. Arise, O Râma.

**vlm.7. Now rise O Ráma! and remain aloft as in thy aerial car, by getting loose of your worldly desires; and looking pitifully on the miseries of grovelling mortals from above.

**va.7. O Raghava, leave these notions and rise to the superior state, looking at miserable world affairs with compassion.

dhyeyatyAgarathArUDhaH karuNodArayA dRzA |

lokamAlokayandInamAtiSThottiSTha rAghava ||7||

““y5021.008

eSA brAhmI sthitiH svacchA niSkAmA vigatAmayaH |

enAM prApya mahAbAho vimUDho’pi na muhyati ||8||

eSA brAhmI sthitiH svacchA niSkAmA vigatAmayaH |

enAM prApya mahAbAho vimUDho_’pi na muhyati ||8||

eSA brAhmI sthitiH – This Brâhmic State – su-acchA niSkAmA – is pure, desireless, –

vigatAmayaH – limitless – A-maya – diseaseless according to some – enAM prApya – having got it –

mahAbAho – o great archer – having great long arms, a virtue in an archer. In the first book of Râm., Râma’s arms reach to his knees. vimUDho_’pi na muhyati – while a fool is not freed.

**m.8 O Rama of mighty arms, such is Brahmic state, the pure state of desireless action. When one attains this state, even a stupid (in wordly conduct) will never again be deluded.

**sv.8 This indeed is the Brahmic state — pure, free from craving and from illness. Attaining this even one who has been a fool is freed from delusion.

**vlm.8. This is the divine state known as the position of Brahma, which looks from above with unconcerned serenity upon all. By gaining this state, the ignorant also arc freed from misery.

**va.8. Such is the state of the creator Brahma himself, pure, free from desires and sufferings. Getting there, O mighty Rama, even a fool is no more mistaken.

eSA brAhmI sthitiH svacchA niSkAmA vigatAmayaH |

enAM prApya mahAbAho vimUDho’pi na muhyati ||8||

““y5021.009

ekaM vivekaM suhRdamekAM prauDhasakhIM dhiyam |

AdAya viharannevaM saMkaTeSu na muhyati ||9||

ekaM vivekaM suhRdam ekAM prauDha-sakhIM dhiyam |

AdAya viharann evaM saMkaTeSu na muhyati ||9||

**m.9 When one moves around in the world in the company of friend called ‘viveka’ and beloved called rich understanding, he will never be confused or perplexed even in great distress and affliction.

**sv.9-10-11 He who roams the earth with wisdom as his friend and awareness as the female companion, does not become deluded.

**vlm.9. One walking with reason as his companion, and having his good understanding for his consort, is not liable to fall into the dangerous trap-doors, which lie hid in his way through life.

**va.9. One, who has discrimination for his good friend and understanding for his dear spouse, will not commit mistake even in difficult situation.

ekaM vivekaM suhRdamekAM prauDhasakhIM dhiyam |

AdAya viharannevaM saMkaTeSu na muhyati ||9||

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vinivAritasarvArthAdapahastitabAndhavAt |

na svadhairyAdRte kazcidabhyuddharati saMkaTAt ||10||

vinivArita-sarvArthAd apahastita-bAndhavAt |

na svadhairyAd Rte kazcid abhyuddharati saMkaTAt ||10||

vinivArita-sarvArthAd – deprived of every advantage, —

apahastita-bAndhavAt – rejected by your family, —

na svadhairyAd Rte kazcid – not at all without your firm conviction —

abhyuddharati saMkaTAt – are you lifted out of distress —

**m.10 Nothing can pull a person out of distress like one’s own courage. Even giving up all of one’s riches and relatives can not relieve one of distress as one’s own courage and firmness can.

**sv.9-10-11 He who roams the earth with wisdom as his friend and awareness as the female companion, does not become deluded.

**vlm.10. Being bereft of all properties, and destitute of friends, one has no other help to lift him up in his adversity, beside his own patience and reliance in God.

**va.10. For one without wealth, friends and relatives, here is no other means to save him from difficulties besides his own inner strength.

vinivAritasarvArthAdapahastitabAndhavAt |

na svadhairyAdRte kazcidabhyuddharati saMkaTAt ||10||

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vairAgyeNAtha zAstreNa mahattvAdiguNairapi |

yatnena ApadvidhAtArthaM svayamevonnayenmanaH ||11||

vairAgyeNAtha zAstreNa mahattvAdi-guNair_api |

yatnena Apad-vidhAtArthaM svayam_eva unnayen_manaH ||11||

vairAgyeNa atha zAstreNa – With dispassion as well as the Shâstras —

mahattva-Adi-gunair api – with greatness and such qualities —

yatnena Apad-vidhAta-arthaM – with effort to create good fortune —

svayam eva unnayet manaH – oneself alone should arouse the mind —

**m.11 One should break the back of calamities through detachment, study of scriptures and great qualities. The effort should be by oneself with the head high.

**sv.9-10-11 He who roams the earth with wisdom as his friend and awareness as the female companion, does not become deluded.

**vlm.11. Let men elevate their minds with learning and dispassonateness, and with the virtues of self-dignity and valour, in order to rise over the difficulties of the world.

**va.11. Only own elevated and purified mind is able to defy difficulties by its efforts, dispassion, scriptural studies and great qualities.

vairAgyeNAtha zAstreNa mahattvAdiguNairapi |

yatnena ApadvidhAtArthaM svayamevonnayenmanaH ||11||

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na tantribhuvanaizvaryAnna kozAdratnadhAriNaH |

phalamAsAdyate cittAdyanmahattvopabRMhitAt ||12||

na tan tri-bhuvana-aizvaryAn na kozAd ratna-dhAriNaH |

phalam AsAdyate cittAd yan mahattva-upabRMhitAt ||12||

na tan_tri-bhuvana-aizvaryAt – That is not from lordship of the three worlds, = na kozAd_ratna-dhAriNaH – nor from chests full of precious jewels. = phalam_AsAdyate cittAt – is fruit attained from the Chitta Affection = yan_mahattva-upabRMhitAt – which is from growing to greatness. -12-

**vwv.751/12. That fruit (or reward) which is obtained from a mind pervaded (or grown) by greatness (or nobility), is not (obtained) by sovereignty over the three worlds, or by a treasury having gems

**sv.12-13-14 There is nothing of value in the three worlds, nothing that one may wish to have which cannot be had by the mind free from craving. …

**vlm.12. There is no greater good to be derived by any other means, than by the greatness of mind. It gives a security which no wealth nor earthly treasure can confer on men.

**va.12. Greatness of result achieved by the purified mind cannot be achieved by riches or anything whatsoever in all three worlds.

na tantribhuvanaizvaryAnna kozAdratnadhAriNaH |

phalamAsAdyate cittAdyanmahattvopabRMhitAt ||12||

Not from lordship of the three worlds,

not from chests full of precious gems

does fruit come-from the Affection:–

it’s nourished by greatness of mind. -12-

““y5021.013

tadetasmiJjagatkukSau pAtotpAtanadolanaiH |

patanti puruSA ye vai manasteSAM gatajvaram ||13||

tad etasmiJ jagat-kukSau pAta-utpAtana-dolanaiH |

patanti puruSA ye vai manas_teSAM gata-jvaram ||13||

tad – That =

etasmin_jagat-kukSau – in the belly of this world =

pAta-utpAtana-dolanaiH – with its falling-rising swings =

patanti puruSAH ye vai –

manas_teSAM gata-jvaram – their Mind is trouble-free.

**sv.12-13-14 There is nothing of value in the three worlds, nothing that one may wish to have which cannot be had by the mind free from craving. They who are cured of the fever of craving do not subject themselves to the successive rise and fall inherent in embodied existence.

**vlm.13. It is only men of weak and crazy minds, that are often made to swing to and fro, and to rise and sink up and below, in the tempestuous ocean of the world.

**m.13 Mind of a person dips into a state of feverishness due to the shaking and trembling that one undergoes in the belly of the world.

**va.13. Men with minds burning in the fire of desires, fall into the cave of this changing world with its rises and falls.

tadetasmiJjagatkukSau pAtotpAtanadolanaiH |

patanti puruSA ye vai manasteSAM gatajvaram ||13||

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pUrNe manasi saMpUrNa jagatsarvaM sudhAdravaiH |

upAnadgUDhapAdasya nanu carmAstRNa iva bhUH ||14||

pUrNe manasi saMpUrNa jagat-sarvaM sudhA-dravaiH |

upAnad-gUDha-pAdasya nanu carmAs_tRNa iva bhUH ||14||

pUrNe manasi – When Manas Mind is full = saMpUrNe jagat sarvaM – the whole world is aflood = sudhA-dravaiH – with nectar-flows. = upAnad-gUDha-pAdasya – of a shoe-covered=foot = nanu carmAs – now with leather = tRNa iva bhUH – the earth is covered as in grass. -14-

**vlm.752/14. When the mind is fulfilled (or contented), the whole world is filled with ambrosial fluids. Is not the earth only overspread by leather to one whose feet are covered with shoes?

**m.14 For one who is of an integrated and perfect mind, the entire world looks like a nectar-filled object. For one who wears a shoe, the entire earth appears to be skin – clad.

**sv.12-13-14 There is nothing of value in the three worlds, nothing that one may wish to have which cannot be had by the mind free from craving. They who are cured of the fever of craving do not subject themselves to the successive rise and fall inherent in embodied existence.

**vlm.14. The mind that is fraught with knowledge, and is full with the light of truth in it, finds the world filled with ambrosial water, and moves over it as easily, as a man walking on his dry shoes, or on a ground spread over with leather.

**va.14. For the mind, filled with knowledge of its unlimited nature, whole world is nectar, as for one whose feet are protected by good shoes whole world is covered by soft grass.

pUrNe manasi saMpUrNa jagatsarvaM sudhAdravaiH |

upAnadgUDhapAdasya nanu carmAstRNa iva bhUH ||14||

““y5021.015

vairAgyAtpUrNatAmeti mano nAzAvazAnugam |

AzayA riktatAmeti zaradeva saromalam ||15||

vairAgyAt_pUrNatAm_eti mano nAzAvazAnugam |

AzayA riktatAm_eti zaradeva saromalam ||15||

vairAgyAt – After dispassion –

pUrNatAm_eti manas – Manas Mind comes to fullness –

nAzAvazAnugam –

AzayA riktatAm_eti –

zaradeva saromalam –

**m.15 A mind that does not admit desire becomes perfect with dispassion and detachment. Mind becomes poor and void when desires enter, like a dry lake during autumn.

**sv.15-16-17 The mind attains fulfilment only by utter dispassion, not by filling it with desires and hopes.

**vlm.15. It is the want of desire, that fills the mind more than the fulfilment of its desires; dry up the channel of desire, as the autumnal heat parches a pool.

**va.15. Mind without desires becomes full and complete because of its dispassion; but with desires it becomes wasted like a lake becomes cold by the autumn.

vairAgyAtpUrNatAmeti mano nAzAvazAnugam |

AzayA riktatAmeti zaradeva saromalam ||15||

““y5021.016

hRdayaM zUnyatAmeti prakaTIkRtakoTaram |

agastipItArNavavadAzAvivazacetasAm ||16||

hRdayaM zUnyatAm_eti prakaTI~kRta-koTaram |

agasti-pItArNavavad_AzA-vivaza=cetasAm ||16||

hRdayaM zUnyatAm_eti prakaTI~kRta-koTaram –

agasti-pItArNavavad_AzA-vivaza=cetasAm –

**m.16 Heart becomes a void revealing a hole when it is seized by desires. It becomes like a sea with all the water emptied by Agastya.

**sv.15-16-17 The mind attains fulfilment only by utter dispassion, not by filling it with desires and hopes.

**vlm.16. Else it empties the heart (by sucking up the heart blood, and lays open its gaps to be filled by air. The hearts of the avaricious are as dry as the bed of the dead sea, which was sucked up (drained), by Agasti (son of the sage Agastya).

**va.16. When mind is consumed by desires, heart becomes hollow, displaying
gaping emptiness, like a naked floor of the ocean drunk by the sage
Agasti.

hRdayaM zUnyatAmeti prakaTIkRtakoTaram |

agastipItArNavavadAzAvivazacetasAm ||16||

““y5021.017

yasya cittatarau sphAre tRSNAcapalamarkaTI |

na valgati mahattasya rAjate hRdvanaM tatam ||17||

yasya citta-tarau sphAre tRSNA-capala-markaTI |

na valgati mahattasya rAjate hRd-vanaM tatam ||17||

yasya –

citta-tarau sphAre – in the expanse of the Affection Tree –

tRSNA-capala-markaTI – the ape of fickle craving –

na valgati mahat –

tasya –

rAjate hRd-vanaM tatam –

**m.17 The garden of heart will shine bright and look charming when the monkey of craving does not jump about the tree of mind.

**sv.15-16-17 The mind attains fulfilment only by utter dispassion, not by filling it with desires and hopes.

**vlm.17. The spacious garden of human heart, doth so long flourish with the fruits of humanity and greatness, as the restless ape of avarice does not infest its fair trees. (The mental powers are the trees, and the virtues are the fruits and flowers thereof).

**va.17. When restless monkey of desires does not jump on the tree of the
mind, garden of the heart flowers with blossoms of the great
qualities.

yasya cittatarau sphAre tRSNAcapalamarkaTI |

na valgati mahattasya rAjate hRdvanaM tatam ||17||

““y5021.018

padmAkSakozaM trijagadgoSpadaM yojanavrajam |

nimeSArdhaM mahAkalpaH spRhArahitacetasAm ||18||

padmAkSa-kozaM trijagad=goSpadaM yojana-vrajam |

nimeSArdhaM mahAkalpaH spRhA-rahita=cetasAm ||18||

padma-akSa=kozaM –a lotus-eye – or seed in AB –

tri~jagad-goSpadaM – the three~worlds-hoofprint –

yojana-vrajam – is a league across –

nimeSArdhaM mahAkalpaH – a Great Doomsday takes half-an-eyeblink –

spRhA-rahita=cetasAm – for one whose Chetas Awareness is without Sprhâ Covetousness/Greed.

jd#>* —> #>spRh – to be eager-for, jealous-of;  jd#>* —> #spRhA – desire, envy.

AB. padma~bija-koza~vad alpam iti yAvat | … ||

**m.18 To knowers of Truth, whose minds are desire free the world appears to be of the size of a cow’s foot. An aeon of time feels like half a minute.

**sv.18 To those who are devoid of any attachment or craving, the three worlds are as wide as the footprint of a calf and a whole world-cycle is but a moment.

**vlm.18. The mind that is devoid of avarice, views the triple world with the twinkling of an eye. The comprehensive mind views all space and time as a minim, in comparison to its conception of the infinite brahmA with itself.

**va.18. For the one whose mind is free from desires, all three worlds are
like lotus seeds in a pod, huge distances are like a cow’s footprint
and whole creation cycle is like a twinkling of an eye.

padmAkSakozaM trijagadgoSpadaM yojanavrajam |

nimeSArdhaM mahAkalpaH spRhArahitacetasAm ||18||

““y5021.019

zItatA sA na zItAMzorna himAcalakandare |

na rambhA candanAvalyAM niHspRheSu manaHsu yA ||19||

zItatA sA na zItAMzor_na himAcala-kandare |

na rambhA candanAvalyAM niHspRheSu manaHsu yA ||19||

zItatA sA –

na zIta-aMzor –

na himAcala-kandare –

na rambhA candanAvalyAM –

niHspRheSu manaHsu yA –

**m.19-20 . The coolness of a desire – free mind cannot be felt even in a Himalayan cave or a moon bean. The charm and grace visible in the face of a desire-free mind can not be seen even in full moon.

**sv.19 The coolness of the ice-pack on top of the Himalayas is nothing compared to the coolness of the mind of the sage free from craving.

**vlm.19. There is that coolness (sangfroid) in the mind of the unavaricious man, as is not to be found in the watery luminary of the moon; nor in the icy caverns of the snow-capt Himalayas. And neither the coldness of the plantain juice nor sandal paste, is comparable with the cool-headedness of inappetency.

**va.19. Coolness of the mind devoid of passion is far greater than that of
camphor; such coolness cannot be found on the Himalayan peaks, inside
a banana tree or in sandal paste.

zItatA sA na zItAMzorna himAcalakandare |

na rambhA candanAvalyAM niHspRheSu manaHsu yA ||19||

““y5021.020

na tathA bhAti pUrNendurna pUrNaH kSIrasAgaraH |

na lakSmIvadanaM kAntaM spRhAhInaM yathA manaH ||20||

na tathA bhAti pUrNendur_na pUrNaH kSIra-sAgaraH |

na lakSmI-vadanaM kAntaM spRhA-hInaM yathA manaH ||20||

na tathA bhAti pUrNa-induH – Not thus shines the full moon –

na pUrNaH kSIra-sAgaraH – nor so full is the Sea of Milk –

na lakSmI-vadanaM kAntaM – nor so beautiful the face of Laksmî –

spRhA-hInaM yathA manaH – as Manas the Mind is when without desire.

**sv.20 The light of the full moon is not as bright nor is the ocean as full nor the face of the goddess of prosperity as radiant as the mind free from craving.

**vlm.20. The undesirous mind shines more brightly, than the disk of the full moon, and the bright countenance of the goddess of prosperity (Lakshmi).

**va.20. The full moon is not as bright, the ocean of milk is not as full,
and the face of Lakshmi is not as beautiful as the mind without
desires.

na tathA bhAti pUrNendurna pUrNaH kSIrasAgaraH |

na lakSmIvadanaM kAntaM spRhAhInaM yathA manaH ||20||

““y5021.021

yathAbdalekhA zazinaM sudhAlepaM maSI yathA |

dUSayatyevamevAntarnaramAzApizAcikA ||21||

yathAbda-lekhA zazinaM sudhAlepaM maSI yathA |

dUSayaty_evam_evAntar_naram_AzA-pizAcikA ||21||

yathA abda-lekhA zazinaM – As a streak of cloud does-to the moon –

sudhA-AlepaM maSI yathA – as whitewash smeared by soot –

dUSayaty_evam_eva antar_naram_AzA-pizAcikA – the Pishâcha monster of hope thus mars a man within.

**m.21 Desire pollutes the mind. It is like moon covered by a cloud.

**sv.21-22-23-24 When all the desires and hopes which are like the branches of the tree of the mind are cut down, the mind resumes its own nature.

**vlm.21. The urchin of appetence darkens the mind in the same manner, as a cloud covers the disk of the moon, and as ink-black obliterates a fair picture.

**va.21. Ghost of desire smears the mind, as the dark clouds cover the fair
moon and as soot makes the clean wall dirty.

yathAbdalekhA zazinaM sudhAlepaM maSI yathA |

dUSayatyevamevAntarnaramAzApizAcikA ||21||

““y5021.022

AzAkhyAzcittavRkSasya zAkhAH sthagitadiktaTAH |

tAsu chinnAsvarUpatvaM yAti cittamahAdrumaH ||22||

AzAkhyAz_citta-vRkSasya zAkhAH sthagita-dik-taTAH |

tAsu chinnAsv_arUpatvaM yAti_citta-mahAdrumaH ||22||

AzA-AkhyAH – They are called Âshâ Hopes, – expectations –

citta-vRkSasya zAkhAH – the branches of the Affection Tree, –

sthagita-dik-taTAH – covered in all directions – tAsu chinnAsu – with those divisions –

a-rUpatvaM yAti_citta-mahAdrumaH – the great Affection Tree comes to formlessness.

**AB. … arUpatvaM brahmatAM sthANutAM ca ||

**m.22-24 . The desire-shaped branches of the tree of mind stretch far into the quarters. It they are cut, the tree will acquire the shape of Brahman. Then what little courage there is in a person will enlarge hundred-fold. With such courage, the mind will decline and the person will achieve Brahmanhood which is imperishable.

**sv.21-22-23-24 When all the desires and hopes which are like the branches of the tree of the mind are cut down, the mind resumes its own nature.

**vlm.22. The arbour of desire stretches its branches, far and wide on every side, and darkens the space of the mind with their gloomy shadow.

**va.22. When the branches of desires, spread far and wide on the great tree of the mind, are chopped off, mind returns to its natural state.

AzAkhyAzcittavRkSasya zAkhAH sthagitadiktaTAH |

tAsu chinnAsvarUpatvaM yAti cittamahAdrumaH ||22||

““y5021.023

chinnatRSNAmahAzAkhe cittasthANau sthitiM gate |

ekarUpatayA dhairyaM prayAti zatazAkhatAm ||23||

chinna=tRSNA-mahAzAkhe citta-sthANau sthitiM gate |

ekarUpatayA dhairyaM prayAti zata-zAkhatAm ||23||

chinna=tRSNA-mahAzAkhe citta-sthANau sthitiM gate –

ekarUpatayA dhairyaM prayAti zata-zAkhatAm –

**m.22-24 . … It they are cut, the tree will acquire the shape of Brahman. Then what little courage there is in a person will enlarge hundred-fold. With such courage, the mind will decline and the person will achieve Brahmanhood which is imperishable.

**sv.21-22-23-24 When all the desires and hopes which are like the branches of the tree of the mind are cut down, the mind resumes its own nature.

**vlm.23. The branching tree of desire being cut down by its root, the plant of patience which was stinted under it, shoots forth in a hundred branches.

**va.23. Once the great branches of desires are cut off and mind becomes
still, the tree of steadiness and calmness sprouts by hundred shoots.

chinnatRSNAmahAzAkhe cittasthANau sthitiM gate |

ekarUpatayA dhairyaM prayAti zatazAkhatAm ||23||

““y5021.024

anastamitadhairyeNa tena citte kSayaM gate |

tatpadaM prApyate rAma yatra nAzo na vidyate ||24||

anastamitadhairyeNa tena citte kSayaM gate |

tatpadaM prApyate rAma yatra nAzo na vidyate ||24||

**vlm.24. When the unfading arbour of patience, takes the place of the uprooted desires; it produces the tree of paradise, yielding the fruits of immortality. (Patience reigns over the untransmuted ill).

**m.22-24 . The deisre-shaped branches of the tree of mind stretch far into the quarters. It they are cut, the tree will acquire the shape of Brahman. Then what little courage there is in a person will enlarge hundred-fold. With such courage, the mind will decline and the person will achieve Brahmanhood which is imperishable.

**sv.21-22-23-24 When all the desires and hopes which are like the branches of the tree of the mind are cut down, the mind resumes its own nature.

**va.24. With increase of steadiness mind becomes destroyed and you achieve
a state, O Rama, in which here is no death and destruction.

anastamitadhairyeNa tena citte kSayaM gate |

tatpadaM prApyate rAma yatra nAzo na vidyate ||24||

““y5021.025

etAsAM cittavRttInAmAzAnAmuttamAzayaH |

na dadAsi prarohaM cettadbhayaM nAsti rAghava ||25||

etAsAM cittavRttInAm_AzAnAm_uttamAzayaH |

na dadAsi prarohaM cet_tad_bhayaM nAsti rAghava ||25||

etAsAM citta-vRttInAm – Of these affective motions – e-motions –

AzAnAm – of hopes – uttama-AzayaH – the ultimate abode –

na dadAsi prarohaM cet – if you do not give-way-to the sprouting –

tad_bhayaM na asti rAghava – that fear does not exist, Râghava.

**m.25 If one has a pure heart and does not yield place to any mental movements, then there will not be any fear of repeated births.

**sv.25 If you resolutely deny refuge to these hopes and cravings in your mind, then there is no fear for you.

**vlm.25. O well-intentioned Ráma! if you do not allow the sprouts of your mental desires, to germinate in your bosom, you have then nothing to fear in this world.

**va.25. If you will not shelter these hopes and desires in your mind, you will have no fear, O Raghava!

etAsAM cittavRttInAmAzAnAmuttamAzayaH |

na dadAsi prarohaM cettadbhayaM nAsti rAghava ||25||

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cittaM vRttivihInaM te yadA yAtamacittatAm |

tadA mokSamayImantaH sattAmApnoSi tAM tatAm ||26||

cittam vRtti-vihInam te yadA yAtam_a*cittatAm |

tadA mokSa~mayIm_antaH sattAm_ApnoSi tAm tatAm ||26||

cittaM vRtti-vihInaM te yadA – When your affective mind is without activity, – vRtti – see the first Yoga-Sûtra, yogaz_citta-vRtti=nirodhaH || Yoga is restraint of affective activity. = yAtam acittatAm – having come to nonAffectivity, – tadA – then, = mokSa~mayIm antaH – made free within = sattAm ApnoSi – you reach the state of Being-So = tAM tatAm – like That fully. -26-

**vwv.755/26. When your mind, devoid of its inward working (or thought-constructs), has gone to the state of absence of thoughts, then you will attain that extended (or full) Existence, consisting of liberation, within you.

**m.26 When mind is devoid of any thought movements, a person arrives at the state of ‘no-mind’. Then one can attain liberation.

**sv.26-27 When the mind is free from movements of thought (which are motivated by hopes or cravings) then it becomes no-mind: and that is liberation.

**vlm.26. When you become sober-minded after moderating your heart’s desires, you will then have the plant of liberation growing in its full luxuriance in your heart.

**va.26. Mind, devoid of thought movement, becomes no-mind, and then you achieve in yourself truth and fullness of liberation.

cittaM vRttivihInaM te yadA yAtamacittatAm |

tadA mokSamayImantaH sattAmApnoSi tAM tatAm ||26||

cittaM vRttivihInaM te yadA yAtamacittatAm |

tadA mokSamayImantaH sattAmApnoSi tAM tatAm ||26||

cittam vRtti-vihInam te yadA yAtam_a*cittatAm |

tadA mokSa~mayIm_antaH sattAm_ApnoSi tAm tatAm ||26||

cittam vRtti-vihInam te yadA yAtam_a*cittatAm | tadA mokSa~mayIm_antaH sattAm_ApnoSi tAm tatAm ||26||

“`y5021.027

cittakauzikApakSiNyA tRSNayA kSubdhayAntare |

amaGgalAni vistAramalamAyAnti rAghava ||27||

citta-kauzika-apakSiNyA tRSNayA kSubdhayA antare |

a*maGgalAni vistAram_alam_AyAnti rAghava ||27||

citta-kauzika-apakSiNyA –

tRSNayA kSubdhayAntare –

a-maGgalAni vistAram_alam_AyAnti rAghava –

**m.27 O Rama, when the owl of craving shapes and disturbs your mind, only misery and unhappiness will be your lot.

**sv.26-27 When the mind is free from movements of thought (which are motivated by hopes or cravings) then it becomes no-mind: and that is liberation.

**vlm.27. When the rapacious owl of your desire, nestles in your mind, it is sure you will be invaded by every evil, which the foreboding bird brings on its abode.

**va.27. When disturbed owl of desire enters the mind, it brings with itself all kinds of sorrows and anxieties.

 

 

cittakauzikApakSiNyA tRSNayA kSubdhayAntare |

amaGgalAni vistAramalamAyAnti rAghava ||27||

cittakauzikApakSiNyA tRSNayA kSubdhayAntare |

amaGgalAni vistAramalamAyAnti rAghava ||27||

citta-kauzika-apakSiNyA tRSNayA kSubdhayA antare |

a*maGgalAni vistAram_alam_AyAnti rAghava ||27||

citta-kauzika-apakSiNyA tRSNayA kSubdhayA antare |

a*maGgalAni vistAram_alam_AyAnti rAghava ||27||

#

“`y5021.028

cintanaM vRttirityuktaM vartate cittamAzayA |

cittavRttimato hyAzAM tyaktvA nizcittatAM vraja ||28||

cintanam vRttiH_iti_uktam vartate cittam_AzayA |

cittavRttim_ataH hi_AzAm tyaktvA nizcittatAm vraja ||28||

cintanam vRttiH_ity_uktam – ## Conceiving is said to be a Vrtti Motion = ##

vartate cittam_AzayA – ## the affective mind moves by Hope – this sense of >vRt is seen in expressions like ”I was moved by the music’ = ##

citta-vRttim_ataH hi_AzAM tyaktvA – ## then having forsaken affective motions like hope = ##

nizcittatAM vraja – ## proceed to nonaffectivity. -28- ##

**m.28 Thinking (reflection) is called a movement of mind. This movement is driven by desire. Such a desire – driven movement should be stopped. And thus become free of mind.

**sv.28 The thinking that is brought about by hopes and cravings is known as ‘vrtti’ (movement of thought); when hopes and cravings are given up, there is no vrtti either.

**vlm.28. Thinking is the power of the mind, and the thoughts dwell upon the objects of desire; abandon therefore thy thoughts and their objects, and be happy with thy thoughtlessness of everything.

**va.28. Movement of thought is called mind, and mind’s movement of thought
is desire; leaving desire mind becomes non-mind.

cintanaM vRttirityuktaM vartate cittamAzayA |

cittavRttimato hyAzAM tyaktvA nizcittatAM vraja ||28||

““y5021.029

yo yayA vartate vRttvA sa tayaiva vinA kSayI |

atazcittopazAntyarthaM tadvRttiM prakSayaM naya ||29||

yo yayA vartate vRttvA sa tayaiva vinA kSayI |

ataz_cittopazAnty-arthaM tad~vRttiM prakSayaM naya ||29||

yaH – Whatever – yayA vartate – busies by which means – vibrates

vRttvA saH – having busied – tayA eva vinA – without that very means – kSayI – is ruinous –

atas – and so – citta-upazAnti-arthaM – for the purpose of appeasing the Affective mind –

tad~vRttiM prakSayaM naya – bring that vibration to destruction.

jd#>* —> #>kSi  —> #kSaya —> #prakSaya

**sv.29-30 When the aggravating cause is removed, the effect ceases to be. Hence, for restoring peace to the mind, remove the disturbing cause, which is hope or craving.

**vlm.29. Anything that depends on any faculty, is lost also upon inaction of that faculty; therefore it is by suppression of your thinking (or thoughts), that you can put down your desires, and thereby have rest and peace of your mind.

**m.29 Whatever is associated with a movement will be annihilated by the cessation of that movement. And so for quietening the mind, one should stop all mind- movements.

**va.29. That which depends of thought movement, will disappear without
this movement. Therefore, to calm down the mind, destroy thought
movement – desires and hopes.

yo yayA vartate vRttvA sa tayaiva vinA kSayI |

atazcittopazAntyarthaM tadvRttiM prakSayaM naya ||29||

““y5021.030

prazamitasakala iSaNo mahAtmanbhava

 bhavabandhamapAsya muktacittaH |

manasi nigaDarajjavaH kadAzAH

 parigalitAsu ca tAsu ko na muktaH ||30||

prazamita-sakala iSaNo mahAtman_bhava

bhava-bandham_­apAsya mukta-cittaH |

manasi nigaDa-rajjavaH kadAzAH

parigalitAsu ca tAsu ko na muktaH ||30||

prazamita-sakalaH iSaNaH mahAtman_bhava –

bhava-bandham_apAsya mukta-cittaH –

manasi nigaDa-rajjavaH kadAzAH –

parigalitAsu ca tAsu –

kaH na muktaH – who is not Free?

**m.30 O high-souled one, cease all desires and become free of mind. It is only the desires that bind one like chains and ropes. Without shaking them off, one can never be liberated.

**sv.29-30 When the aggravating cause is removed, the effect ceases to be. Hence, for restoring peace to the mind, remove the disturbing cause, which is hope or craving.

**vlm.30. Be free minded, O Ráma! by tearing off all its worldly ties, and become a great soul by suppressing your mean desires of earthly frailties: for who is there that is not set free, by being loosened from the fetters of desire, that bind his mind to this earth.

**va.30. O great Rama, leave all desires, free your mind, discarding all
attachments to the worldly objects! With ropes and chains of desires
in mind not destroyed, liberation is not possible.

prazamitasakala iSaNo mahAtmanbhava

 bhavabandhamapAsya muktacittaH |

manasi nigaDarajjavaH kadAzAH

 parigalitAsu ca tAsu ko na muktaH ||30||

ity arSe zrI-vAsiSTha-mahArAmayaNe vAlmIkIye devadUtokte mokSopayeSu upazamaprakaraNe tRSNA-vicikitsA-yogotpattir-nAmaika-viMzaH sargaH ||5|21||

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jd#>* —> #vinivArita – vi-nivArita, ni-vArita a. kept off , prevented , hindered , opposed; screened, covered —

jd#>* —> #apahastita apa-hastita a. thrown away, repelled y1.030.008 —

jd#>* —> #abhyuddhR – abhi-uddhR, abhi-ud>hR Ved. to take out (especially one fire in order to add it to another); to take or draw out , draw (as water) MBh.; to take up , lift up MBh. xii , 12322; to re-obtain; to elevate , render prosperous: Caus. (ind. p. abhyuddhArya) to raise , lift up MBh. iii , 13326. —

jd#>* —> #vidhAtR, vidhAtA, vidhAtrI a. distributing. arranging, disposing; **m. a distributer, disposer, arranger, accomplisher, maker, author, creator; a granter, giver, bestower; N. of Brahmâ (as the creator of the world and disposer of men’s fate, sometimes in pl. = <prajA-pati>; sometimes Vidhâtr is mentioned together with Dhâtr e.g. mbh.3. 10419; both are supposed to be the sons of Brahmâ [mbh.] or of Bhrgu [pur.]; in Vidhâtr is the regent of the 2nd `tithi, while Brahmâ presides over the first); Fate or Destiny (personified); – v.vazAt – ind. from the will of Brahmâ, through the power of destiny —

jd#>* —> #bRMhita a. – strengthened, nourished, cherished, grown, increased. —

+++

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Results (1 to 19) of 19

Note: Most files are in Word format, .doc or .docx; many are in Open Office (0-0) format, .odt. Eventually all YVFiles will be available in both formats. 0-0 files are much smaller than Word. 100KB of Word is often 40 KB of 0-0. Don’t ask me why! ??? Windows Vista and later should open .odt files; XP and earlier require an update file.

If You are not a member of the googleGroup, and wish to follow the doings of the translators, and learn all sorts of things about YV, and talk about them; or if you wish to this Yoga Treasury more closely, in the original Sanskrt, under the guidance of several translators, in a 2-year Reading Plan; or if you merely wonder,–the simplest way to become a member is to contact me at das.jiva@gmail.com

TO CONVERT hk (HARVARD-KYOTO) TO dn (dEVANAAGARII):

http://www.learnsanskrit.org/tools/sanscript.php

1. Select Harvard-Kyoto from the left-hand dropdown menu.

2. Select and copy the HK text, and insert it in the left-hand frame.

3. The right-hand menu will be preset to Devanagari. Just click in the right-hand frame, and the DN text will magically appear.

4. Press Ctrl-a to select the DN text, and Ctrl-c to copy it. Carry it where you will.

The entire CONCORDANT GLOSSARY is now available in a constantly updated form, through the wonderful Dropbox service. The Dropbox Key [DK] is given below. Just hover above the Key, and then Ctrl-Click.

DK: http://dl.dropbox.com/u/3491131/CONCORDANT%20GLOSSARY.doc

Definitions are abridged from the entries in the two webSites linked below. Grateful acknowledgement is made to both teams of lexicographers, at Köln (Cologne), and Chicago, ¶ For words not listed here, visit their sites:

Monier-Williams: The best online source is from Koeln [Cologne] University, where MW is available in two formats, together with Capeller; also available here are a Tamil-English and Pahlavi-English dictionary. It can be searched in HK transcription; and the new version allows use of Devanagari. Quotes from MW are indicated in the Concordant Glossary [CG] as —¶mw -. Occasionally Capeller is also cited, as —¶cp – .

http://webapps.uni-koeln.de/tamil/ – the old format, in HK only; entries easily copied.

http://www.sanskrit-lexicon.uni-koeln.de/monier/ – with some DN – entries more difficult to copy.

Apte: This site must be browsed in a modified HK format, or in Devanagari. The definitions are largely taken from MW, but are better organized, and supplemented by an abundance of DN citations from the literature. In searching words, you should use “s” for both <z> and <S>, and “n” for both <G> and <J>. At present (2009) the entire content has been bugged by the omission of the <a> in ” aH” terminations, so that <ahaMkArah> is listed as <ahankArh.>, so must be searched only by “ahankar”, checking the “Words beginning with” box—but this is anywise a good method to follow in a search that is not restricted to whole words.

Quotes from Apte are indicated in the Concordant Glossary [CG] as —¶ap -. Where the Apte definition could not be found, the MW entry is given, with the marking —¶mw* –

http://dsal.uchicago.edu/dictionaries/apte/index.html

But —¶jd – entries are my own,—given mostly where other authority could not be found; and anything in [square brackets] is also my addition to the text.

Entries are in Roman alphabetical order. (Or, to arrange by zloka number, use the Sort Function.) CG words are readily found when you search with the pound-sign:

Search: #zabda.

saMtoSaH paramo lAbhaH sat-saGgaH paramA gatiH |

vicAraH paramaM jJAnaM zamo hi paramaM sukham ||19||

Contentment is the highest gain, Good Company the highest course,

Enquiry the highest wisdom, and Peace the highest enjoyment. 2.16.19

sv/vlm5021

**sv.1 VASISTHA continued: Thus instructed by his brother, Pavana was awakened.

**vlm.1 VASISHTHA continued:—Pávana being admonished by Punya in the said manner, became as enlightened in his intellect, as the landscape at the dawn of day.

**sv.2 Both of them remained as enlightened beings, endowed with wisdom and direct realisation. They roamed the forest doing what they pleased but without blemish.

**vlm.2. They continued henceforward to abide in that forest, with

the perfection of their spiritual knowledge, and they wandered

about in the woods to their hearts content.

**sv.3-4 In course of time they abandoned their embodiment and attained final liberation, as a lamp without fuel.

**vlm.3. After a long time they had both their extinction, and

rested* in their disembodied state oE nirvana; as the oilless lamp

wastes away of itself.

**vlm.4. Thus is the end of the great boast of men, of having

large trains and numberless friends in their embodied states

of lifetime, of which alas! they carry nothing with them to

their afterlife, nor leave anything behind, which they can properly

call as theirs.

**sv.5 Craving is the root of all sorrow, O Râma: and the only intelligent way is to renounce all cravings completely and not to indulge them.

**vlm.5. The best means of our release from the multifarious objects

of our desire, is the utter suppression of our appetites,

rather than the fostering of them.

**sv.6 Even as fire burns all the more fiercely when fed with fuel, thoughts multiply by thinking: thoughts cease only by the extinction of thinking.

**vlm.6. It is the hankering after objects, that augment our appetite,

as our thinking on something increases our thoughts

about it. Just so as the fire is emblazoned by supply of the fuel,

and extinguished by its want.

**sv.7 Hence, ascend the chariot of non-thinking and with a compassionate and limitless vision behold the worlds sunk in sorrow. Arise, O Râma.

**vlm.7. Now rise O Ráma! and remain aloft as in thy aerial

oar, by getting loose of your worldly desires; and looking pitifully

on the miseries of grovelling mortals from above.

**sv.8 This indeed is the Brahmic state — pure, free from craving and from illness. Attaining this even one who has been a fool is freed from delusion.

**vlm.8. This is the divine state known as the position of Brahma,

which looks from above with unconcerned serenity upon all.

By gaining this state, the ignorant also arc freed from misery.

**sv.9-10-11 He who roams the earth with wisdom as his friend and awareness as the female companion, does not become deluded.

**vlm.9. One walking with reason as his companion, and having

his good understooding for his consort, is not liable to fall into

the dangerous trap-doors, which lie hid in his way through

life.

**vlm.10. Being bereft of all properties, and destitute of friends,

one has no other help to lift him up in his adversity, beside his

own patience and reliance in God.

**vlm.11. Let men elevate their minds with learning and dispassonateness, and with the virtues of self-dignity and valour,

in order to rise over the difficulties of the world.

**sv.12-13-14 There is nothing of value in the three worlds, nothing that one may wish to have which cannot be had by the mind free from craving. They who are cured of the fever of craving do not subject themselves to the successive rise and fall inherent in embodied existence.

**vlm.12. There is no greater good to be derived by any other

means, than by the greatness of mind. It gives a security

which no wealth nor earthly treasure can confer on men.

**vlm.13. It is only men of weak and crazy minds, that are often

made to swing to and fro, and to rise and sink up and below,

in the tempestuous ocean of the world.

**vlm.14. The mind that is fraught with knowledge, and is full

with the light of truth in it, finds the world filled with ambrosial

water, and moves over it as easily, as a man walking on his

dry shoes, or on a ground spread over with leather.

**sv.15-16-17 The mind attains fulfilment only by utter dispassion, not by filling it with desires and hopes.

**vlm.15. It is the want of desire, that fills the mind more than

the fulfilment of its desires; dry up the channel of desire, as the

autumnal heat parches a pool.

**vlm.16. Else it empties the heart (by sucking up the heart blood,

and lays open its gaps to be filled by air. The hearts of the

avaricious are as dry as the bed of the dead sea, which was

sucked up (drained), by Agasti (son of the sage Agastya).

**vlm.17. The spacious garden of human heart, doth so long flourish

with the fruits of humanity and greatness, as the restless ape of

avarice does not infest its fair trees. (The mental powers are

the trees, and the virtues are the fruits and flowers thereof).

**sv.18 To those who are devoid of any attachment or craving, the three worlds are as wide as the footprint of a calf and a whole world-cycle is but a moment.

**vlm.18. The mind that is devoid of avarice, views the triple

world with the twinkling of an eye. The comprehensive mind

views all space and time as a minim, in comparison to its conception

of the infinite brahmA with itself.

**sv.19 The coolness of the ice-pack on top of the Himalayas is nothing compared to the coolness of the mind of the sage free from craving.

**vlm.19. There is that coolness (sangfroid) in the mind of the

unavaricious man, as is not to be found in the watery luminary

of the moon; nor in the icy caverns of the snow-capt Himalayas.

And neither the coldness of the plantain juice nor sandal paste,

is comparable with the cool-headedness of inappetency.

**sv.20 The light of the full moon is not as bright nor is the ocean as full nor the face of the goddess of prosperity as radiant as the mind free from craving.

**vlm.20. The undesirous mind shines more brightly, than the

disk of the full moon, and the bright countenance of the goddess

of prosperity (Lakshmi).

**sv.21-22-23-24 When all the desires and hopes which are like the branches of the tree of the mind are cut down, the mind resumes its own nature.

**vlm.21. The urchin of appetence darkens the mind in the same

manner, as a cloud covers the disk of the moon, and as ink-black

obliterates a fair picture.

**vlm.22. The arbour of desire stretches its branches, far and wide

on every side, and darkens the space of the mind with their

gloomy shadow.

**vlm.23. The branching tree of desire being cut down by its root,

the plant of patience which was stinted under it, shoots forth

in a hundred branches.

**vlm.24. When the unfading arbour of patience, takes the place of the uprooted desires; it produces the tree of paradise,

yielding the fruits of immortality. (Patience reigns over the untransmuted ill).

**sv.25 If you resolutely deny refuge to these hopes and cravings in your mind, then there is no fear for you.

**vlm.25. O well-intentioned Ráma! if you do not allow the sprouts

of your mental desires, to germinate in your bosom, you have

then nothing to fear in this world.

**sv.26-27 When the mind is free from movements of thought (which are motivated by hopes or cravings) then it becomes no-mind: and that is liberation.

**vlm.26. When you become sober-minded after moderating your heart’s desires, you will then have the plant of liberation growing

in its full luxuriance in your heart.

**vlm.27. When the rapacious owl of your desire, nestles in your

mind, it is sure you will be invaded by every evil, which the

foreboding bird brings on its abode.

**sv.28 The thinking that is brought about by hopes and cravings is known as ‘vrtti’ (movement of thought); when hopes and cravings are given up, there is no vrtti either.

**vlm.28. Thinking is the power of the mind, and the thoughts

dwell upon the objects of desire; abandon therefore thy

thoughts and their objects, and be happy with thy thoughtlessness

of everything.

**sv.29-30 When the aggravating cause is removed, the effect ceases to be. Hence, for restoring peace to the mind, remove the disturbing cause, which is hope or craving.

**vlm.29. Anything that depends on any faculty, is lost also upon

inaction of that faculty; therefore it is by suppression of your

thinking (or thoughts), that you can put down your desires, and

thereby have rest and peace of your mind.

**vlm.30. Be free minded, O Ráma! by tearing off all its worldly

ties, and become a great soul by suppressing your mean desires

of earthly frailties: for who is there that is not set free, by being

loosened from the fetters of desire, that bind his mind to this

earth.

Sarga 21. Treatment of desire by yoga.

**va.1. Hearing such words of Punya, Pavana become enlightened, like a
valley lighted by morning sun.
**va.2. They both become liberated, knowing the truth thoroughly; and they
continued to live in that forest, acting according to their noble
wishes.
**va.3. In due time they left their bodies and attained the state of
complete bliss and nirvana, like two lamps with burned out oil.
**va.4. The embodied beings have endless number of relatives and friends,
whom of them one should be attached to and who should be left out, O
sinless Rama?
**va.5. Endless desires are the root of all sufferings, O Rama; the only
right thing to do is to reject them, and not preserve and protect
them.
**va.6. Thoughts multiply by thinking about the objects, as fire grows big
because of sticks thrown into it; and thoughts stop by not thinking,
as fire is extinguished without fuel.
**va.7. O Raghava, leave these notions and rise to the superior state,
looking at miserable world affairs with compassion.
**va.8. Such is the state of the creator Brahma himself, pure, free from
desires and sufferings. Getting there, O mighty Rama, even a fool is
no more mistaken.
**va.9. One, who has discrimination for his good friend and understanding
for his dear spouse, will not commit mistake even in difficult
situation.
**va.10. For one without wealth, friends and relatives, here is no other
means to save him from difficulties besides his own inner strength.
**va.11. Only own elevated and purified mind is able to defy difficulties
by its efforts, dispassion, scriptural studies and great qualities.
**va.12. Greatness of result achieved by the purified mind cannot be
achieved by riches or anything whatsoever in all three worlds.
**va.13. Men with minds burning in the fire of desires, fall into the cave
of this changing world with its rises and falls.
**va.14. For the mind, filled with knowledge of its unlimited nature, whole
world is nectar, as for one whose feet are protected by good shoes
whole world is covered by soft grass.
**va.15. Mind without desires becomes full and complete because of its
dispassion; but with desires it becomes wasted like a lake becomes
cold by the autumn.
**va.16. When mind is consumed by desires, heart becomes hollow, displaying
gaping emptiness, like a naked floor of the ocean drunk by the sage
Agasti.
**va.17. When restless monkey of desires does not jump on the tree of the
mind, garden of the heart flowers with blossoms of the great
qualities.
**va.18. For the one whose mind is free from desires, all three worlds are
like lotus seeds in a pod, huge distances are like a cow’s footprint
and whole creation cycle is like a twinkling of an eye.
**va.19. Coolness of the mind devoid of passion is far greater than that of
camphor; such coolness cannot be found on the Himalayan peaks, inside
a banana tree or in sandal paste.
**va.20. The full moon is not as bright, the ocean of milk is not as full,
and the face of Lakshmi is not as beautiful as the mind without
desires.
**va.21. Ghost of desire smears the mind, as the dark clouds cover the fair
moon and as soot makes the clean wall dirty.
**va.22. When the branches of desires, spread far and wide on the great
tree of the mind, are chopped off, mind returns to its natural state.
**va.23. Once the great branches of desires are cut off and mind becomes
still, the tree of steadiness and calmness sprouts by hundred shoots.
**va.24. With increase of steadiness mind becomes destroyed and you achieve
a state, O Rama, in which here is no death and destruction.
**va.25. If you will not shelter these hopes and desires in your mind, you
will have no fear, O Raghava!
**va.26. Mind, devoid of thought movement, becomes no-mind, and then you
achieve in yourself truth and fullness of liberation.
**va.27. When disturbed owl of desire enters the mind, it brings with
itself all kinds of sorrows and anxieties.
**va.28. Movement of thought is called mind, and mind’s movement of thought
is desire; leaving desire mind becomes non-mind.
**va.29. That which depends of thought movement, will disappear without
this movement. Therefore, to calm down the mind, destroy thought
movement – desires and hopes.
**va.30. O great Rama, leave all desires, free your mind, discarding all
attachments to the worldly objects! With ropes and chains of desires
in mind not destroyed, liberation is not possible.

y5021.2FB28-29.z30 Canto 5.21: xxx

v.13::FB28:1800h. -th- 48pp – 67KB = +10p/+2K = +2/=0°C. – b.up = p.21 = av =0/+6 =

v.13::FB28:1800h. -th- 48pp – 67KB = +10p/+2K = +2/=0°C. – b.up = p.21 = av =0/+6 = v.13::FB28:1800h. -th- 38pp – 65KB = -9p/-12K = +2/=0°C. – b.up = p.21 = av =0/+6 =

v.12::0420 – 30 zl. – 47 pp. – 77KB = 28p/41K =

v.11::0928 – 30 zl. – 19 pp. – 36KB = 10p/??K = v.081006 p9 atreya

v.07::0814 p6 w1114 39/19ºC

???

वायौ द्वन्द्वमिवात्रेदं जगदादि भासते

कोऽहं कथमिदं चेति विचारेणैव शाम्यति ॥१५॥

वायौ द्वन्द्वम्_इव_अत्र इदम् जगद्-आदि च भासते ।

कः_अहम् कथम्_इदम् चेति विचारेण_एव शाम्यति ॥१५॥

वायौ द्वन्द्वम्_इव_अत्र इदम् जगद्-आदि च भासते । कः_अहम् कथम्_इदम् चेति विचारेण_एव शाम्यति ॥१५॥

वायौ द्वन्द्वम्_इव_अत्र –  Here like the duality in the wind (with spanda) =

इदम् जगद्-आदि च भासते –  this world-&c appears. =

कः_अहम् –  “Who am I?” =

कथम्_इदम् च –  and “”How is this?” =

इति विचारेण_एव शाम्यति –  only by such enquiry is it subdued. -15-

The complete YVFiles in their most recent update can be downloaded at

http://bit.ly/NjbdVI

This urlKey will get you the full package, from which you can download any or all files. (Note that the Key does not carry the approx. 144MB download, but provides a “tree” of available Folders. Folders <y1> through <y7> contain Books 1 through 7. File <y0> has Introductory material, the Concordant Glossary (CGl) and other useful material.

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Please report any transcription errors with a Subject line beginning with the Sarga Number, “y5021”.

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