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By subhash, on November 20th, 2017 तच्छिद्रेषु प्रत्ययान्तराणि संस्कारेभ्यः॥२७॥
tac-chidreṣu pratyaya-antarāṇi saṁskārebhyaḥ ॥27॥
tat-chidreṣu=during breaks in discrimination; pratyaya=thoughts; antarāṇi=other; saṁskārebhyaḥ=due to subliminal impressions (samskaras)॥27॥
Aranya
Through Its Breaches (i.e. Breaks In Discriminative Knowledge) Arise Other Fluctuations Of The Mind Due To (Residual) Latent Impressions.
Taimni
In the intervals arise other Pratyayas from the force of Samskaras.
Sw. Satchidananda
In-between, distracting thoughts may arise due to past impressions.
Bryant
During the intervals [in this state of discriminate awareness] other ideas [arise] because of previous samskaras.
By subhash, on November 20th, 2017 तदा हि विवेकनिम्नं कैवल्यप्राग्भारं चित्तम्॥२६॥
tadā viveka-nimnaṁ kaivalya-prāg-bhāraṁ cittam ॥26॥
tadā=then; viveka-nimnaṁ=inclined toward discrimination; kaivalya=ultimate liberation; prāg-bhāraṁ=inclined toward; cittam=the mind॥26॥
Aranya
Then The Mind Inclines Towards Discriminative Knowledge And Naturally Gravitates Towards The State Of Liberation.
Taimni
Then, verily, the mind is inclined towards discrimination and gravitating towards Kaivalya.
Sw. Satchidananda
Then the mind-stuff is inclined toward discrimination and gravitates toward Absoluteness.
Bryant
At that point, the mind, inclined toward discrimination, gravitates toward ultimate liberation.
By subhash, on November 20th, 2017 विशेषदर्शिन आत्मभावभावनाविनिवृत्तिः॥२५॥
viśeṣa-darśinaḥ ātmabhāva-bhāvanā-vinivr̥ttiḥ ॥25॥
viśeṣa=the distinction; darśinaḥ=of him who sees; ātmabhāva=consciousness of the Self; bhāvanā=dwelling in (the mind); vinivr̥ttiḥ=complete cessation॥25॥
Aranya
For One Who Has Realised The Distinctive Entity, i.e. Purusa (Mentioned In The Previous Aphorism), Inquiries About The Nature Of His Self Ceases.
Taimni
The cessation (of desire) for dwelling in the consciousness of Atma for one who has seen the distinction.
Sw. Satchidananda
To one who sees the distinction between the mind and the Ātman, thoughts of mind as the Ātman cease forever.
Bryant
For one who sees the distinction [between the mind and the soul], reflecting on the nature of the self ceases.
By subhash, on November 14th, 2017 तदसंख्येयवासनाभिश्र्चित्रमपि परार्थं संहत्यकारित्वात्॥२४॥
tad-asaṅkhyeya vāsanābhiḥ citram-api parārtham saṁhatya-kāritvāt ॥24॥
tad=that; asaṅkhya-eya=innumerable; vāsanābhiḥ=by vasanas (subliminal impressions); citram=variegated; api=although; parārtham=for the sake of another; saṁhatya-kāritvāt=by reason of acting in collaboration or association॥24॥
Aranya
That (The Mind) Though Variegated By Innumerable Subconscious Impressions Exists For Another Since It Acts Conjointly.
Taimni
Through variegated by innumerable Vasanas it (the mind) acts for another (Purusa) for it acts in association.
Sw. Satchidananda
Though having countless desires, the mind-stuff exists for the sake of another [the Puruṣa] because it can act only in association with It.
Bryant
That mind, with its countless variegated subliminal impressions, exists for another entity [other than itself], because it operates in conjunction [with other instruments].
By subhash, on November 14th, 2017 द्रष्टृदृश्योपरक्तं चित्तं सर्वार्थम्॥२३॥
draṣṭr̥=the knower (the seer); dr̥śya=knowable or known; upa-raktaṁ=colored by; cittaṁ=the mind; sarva-artham=all-apprehending; all including॥23॥
draṣṭr̥-dr̥śy-opa-raktaṁ cittaṁ sarva-artham ॥23॥
Aranya
The Mind-Stuff Being Affected By The Seer And The Seen, Is All-Comprehensive.
Taimni
The mind coloured by the Knower (i.e., the Purusa) and the Known is all-apprehending.
Sw. Satchidananda
The mind-stuff, when colored by both Seer and seen, understands everything.
Bryant
The mind, colored by the seer as well as by that which is seen, knows all objects.
By subhash, on November 14th, 2017 चितेरप्रतिसंक्रमायास्तदाकारापत्तौ स्वबुद्धिसंवेदनम्॥२२॥
citeh=of the consciousness; aprati-saṁkramāyāḥ=of such that does not pass from place to place; tad-ākāra=its form; āpattau=on the assumption of; svabuddhi= self-cognition; saṁ-vedanam=knowing (of)॥22॥
citer-aprati-saṁkramāyāḥ tad-ākāra-āpattau svabuddhi saṁ-vedanam ॥22॥
Aranya
(Though) Untransmissible The Metempiric Consciousness Getting The Likeness Of Buddhi Becomes The Cause Of The Consciousness Of Buddhi.
Taimni
Knowledge of its own nature through self-cognition (is obtained) when consciousness assumes that form in which it does not pass from place to place.
Sw. Satchidananda
The consciousness of the Puruṣa is unchangeable; by getting the reflection of it, the mind-stuff becomes conscious of the Self.
Bryant
Although it is unchanging, consciousness becomes aware of its own intelligence by means of pervading the forms assumed by the intelligence.
By subhash, on November 12th, 2017 चित्तान्तरदृश्ये बुद्धिबुद्धेरतिप्रसङ्गः स्मृतिसंकरश्च॥२१॥
cittāntara dr̥śye buddhi-buddheḥ atiprasaṅgaḥ smr̥ti-saṁkaraś-ca ॥21॥
cittāntara dr̥śye= in (one mind) being cognizable by another mind; buddhi-buddheḥ=cognition of cognitions; atiprasaṅgaḥ=endless, ad infinitum; smr̥ti=memory; saṁkarah=confusion; ca=and ॥21॥
Aranya
If The Mind Were To Be Illumined By Another Mind Then There Will Be Repetition Ad Infinitum Of Illumining Minds And Intermixture Of Memory.
Taimni
If cognition of one mind by another (be postulated) we would have to assume cognition of cognitions and confusion of memories also.
Sw. Satchidananda
If the perception of one mind by another mind be postulated, we would have to assume an endless number of them and the result would be confusion of memory.
Bryant
If [the mind] were cognized by another mind, then there would be an infinite regress of one intelligence [being known] by another intelligence. Moreover, there would also be confusion of memory.
By subhash, on November 12th, 2017 एकसमये चोभयानवधारणम्॥२०॥
eka samaye c-obhaya-an-avadhāraṇam ॥20॥
eka samaye=at the same time, simultaneously; ca=and; ubhaya=both; an-avadhāraṇam=absence of cognizing॥20॥
Aranya
Besides, Both (The Mind And Its Objects) Cannot Be Cognised Simultaneously.
Taimni
Moreover, it is impossible for it to be of both ways (as perceiver and perceived) at the same time.
Sw. Satchidananda
The mind-stuff cannot perceive both subject and object simultaneously [which proves it is not self-luminous].
Bryant
There cannot be discernment of both [the mind and the object it perceives] at the same time.
By subhash, on November 12th, 2017 न तत्स्वाभासं दृश्यत्वात्॥१९॥
na tat-svābhāsaṁ dr̥śyatvāt ॥19॥
na=not; tat=that; svābhāsaṁ=self-luminous; dr̥śyatvāt=because of its perceptibility॥19॥
Aranya
It (Mind) Is Not Self-Illuminating Being An Object (Knowable)
Taimni
Nor is it self-illuminative, for it is perceptible.
Sw. Satchidananda
The mind-stuff is not self-luminous because it is an object of perception by the Puruṣa.
Bryant
Nor is the mind self-illuminating, because of its nature as the object of perception.
By subhash, on November 11th, 2017 सदा ज्ञाताश्चित्तवृत्तयस्तत्प्रभोः पुरुषस्यापरिणामित्वात्॥१८॥
sadājñātāḥ citta-vrttayaḥ tat-prabhoḥ puruṣasya-apariṇāmitvāt ॥18॥
sadā=always; jñātāḥ= are known; citta-vrttayaḥ=the modifications of the mind; tat-prabhoḥ=of that Lord; puruṣasya=of the purusha; apariṇāmitvāt=due to changelessness or constancy॥18॥
Aranya
On Account Of The Immutability Of Purusa Who Is Master Of The Mind, The Modifications Of The Mind Are Always Known Or Manifest.
Taimni
The modifications of the mind are always known to its lord on account of the changelessness of the Purusa.
Sw. Satchidananda
Due to Its changelessness, changes in the mind-stuff are always known to the Puruṣa, who is its master.
Bryant
The permutations of the mind are always known to its Lord, the purusha soul, because of the soul’s unchanging nature.
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