fm6121 3.ja05 manu on viveka.DISCERNMENT .z14
jivadas
work in progress .v18
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fm6121 3.ja05 manu on viveka.DISCERNMENT .z14
oॐm
http://en.wikipedia.org/wiki/Wikipedia:Featured_picture_candidates/Water_well_bucket
manu said—
01|Ø
यावद्_विषय-भोग~आशा जीव~आख्या तावद्_आत्मन: ।
yAvat_ viSaya-bhoga~AzA jIva~AkhyA tAvat_ Atmana: |
अविवेकेन सम्पन्ना सा_अप्य्_आशा हि न वस्तुत: ॥६।१२१।१॥
a-vivekena sampannA sA _api_AzA hi na vastu.ta: ||6|121|01||
.
as long as there's the wish for sense-enjoyment
something called a Living.jIva
thus of the Self
without viveka.Discernment
the wish seems attained
(but not really)
.
yAvat – so long as
viSaya-bhoga~AzA -
x looking for sense-pleasure
sense/compass-enjoyment=hope/expectation the hope/domain of sense-enjoyment viSaya refers to the senses, but it has also the sense of authority and domain. Prince *rAma would hear this sense also,...
jIva~AkhyA
something called a Living.jIva
tAvat – so long too
Atmana: avivekena – without discernment of the Self
sampannA - x =
sA_api_AzA hi na vastuta: - x.
sampannA
is attained sA_apy_AzA hi na vastuta:
that very hope, though its is not substantially so.
~vlm.1 Manu continued:—The soul is originally full of bliss by its nature, but being subject to ignorance, it fosters its vain desire [AzA] for temporal [viSaya] enjoyment, whence it has the name of the living soul; (which is subjected to misery).
02|Ø
विवेक-वशतो याता क्षयम् आशा यदा तदा ।
viveka-vaza=ta:_yAtA kSayam AzA yadA tadA |
आत्मा जीवत्वम् उत्सृज्य ब्रह्मताम् एत्य्_अनामय: ॥६।१२१।२॥
AtmA jIvatvam utsRjya brahmatAm eti_ anAmaya: ||02||
.
viveka-vaza=tas –
thru the power of viveka.Discernment
yAtA kSayam AzA -
hope/expectation comes to ruin =
yadA – when =
tadA – then =
AtmA jIvatvam utsRjya - the self has sprung up as living =
brahmatAm eti_anAmaya: - to the brahmic state it goes, without form
.
~vlm.2. But when the desire of pleasure, is lessened by the viveka or discriminative knowledge of man, he forsakes his nature of a living and mortal being, and his soul becomes one with the supreme spirit. (Man by his knowledge retrieves his godly nature).
*jd.2 - viveka-vaza=tas - by the wish/power of viveka.Discernment = yAtA kSayam AzA - hope/expectation comes to ruin = yadA – when = tadA – then = AtmA jIvatvam utsRjya - the self has sprung up as living = brahmatAm eti anAmaya: - he comes to the healthful/immeasurable brahman.Immensity.
http://en.wikipedia.org/wiki/Wikipedia:Featured_picture_candidates/Water_well_bucket
03|Ø
ऊर्ध्वाद्_अधस्_तथा_अधस्तात् पुनर्_ऊर्ध्वम् व्रजन् चिरम् ।
UrdhvAt_ adha:_ tathA _adhastAt punar_Urdhvam vrajan ciram |
मा संसार~अरघट्टस्य चिन्ता-रज्ज्वाम् भटी.भव ॥६।१२१।३॥
mA saMsAra~araghaTTasya cintA-rajjvAm bhaTI.bhava ||3||
.
up & down
down & up
our constant cares
rise and fall
:
a bucket in the saMsAra.well
.
don't become their slave
!
~vlm.3. Do not therefore allow your desire of earthly enjoyment, to draw your soul up and down to heaven and hell; as a bucket tied in its neck with a cord, is cast down and again lifted up from a well.
*jd.3 - UrdhvAd adhas tathA ऊर्ध्वाद् अधस् तथा thus from above to below = adhastAt punar Urdhvam अधस्तात् पुनर् ऊर्ध्वम् and again from below to above = vrajan ciram व्रजन् चिरम् long wandering = mA मा do not = saMsAra~araghaTTasya cintA-rajjvAm संसार-अरघट्टस्य चिन्ता-रज्ज्वाम् of the anxiety-rope of the saMsAra-well = bhaTI.bhava भटी.भव become a slave.
\
"इदम् मम_अहम् अस्य"_इति व्यवहार-घन-भ्रमम् ।
"idam mama_aham asya"_iti vyavahAra-ghana-bhramam |
ये मोहात् परिसेवन्ते अधस्ताद्_यान्त्य्_अध: शठा: ॥६।१२१।४॥
ye mohAt parisevante adhastAt_ yAnti_adha: zaThA: ||4||
.
"this is mine, I am its"
:
such is the confused view of those who chase after delusion
:
down they fall, such rogues come down
.
*vlm.p. Selfish people who claim something as theirs from that of another
are grossly mistaken and led into error.
They are destined, like the bucket in a well, to descend lower and lower.
~AS. "those crafty persons fall down" (in the sense of losing out/ failing).
शठ् #zath -> ##zaTh - to hurt • to laze • -> zaTha deceitful, malignant, wicked • #zaTha m. - shaTha the Cheat (as citta) in fm5080 • cheater, a false lover, who hits one way and looks another • one of the four classes into which husbands are divided • a, fool, blockhead. y2013.027
05|Ø
अस्य_अहम् एष मे सओ ऽयम् अहम् एवम् तु यै: किल ।
asya_aham eSa* me sa:_ ayam aham evam tu yai: kila |
मोहो बुद्ध्या परित्यक्त ऊर्ध्वाद्_ऊर्ध्वम् प्रयान्ति ते ॥६।१२१।५॥
moha:_ buddhyA parityakta_ UrdhvAt_Urdhvam prayAnti te ||05||
.
asya_aham – "its am I
eSa me – this is mine"
sa: ayam aham evam x
tu – however
yai: kila – because of which ones kila
moho – delusion is
buddhyA parityakta – rejected by buddhi.Intellect
UrdhvAd_Urdhvam prayAnti te – upward upward they proceed.
*tu asya aham But of this I
eSa me this mine
so 'yam aham this very I
evam * yai: kila thus however, from these
moha: buddhyA parityakta the delusion is forsaken
UrdhvAd Urdhvam prayAnti te from up to up they proceed.
~vlm.5. He who gets rid of his knowledge that, this is I and that is another, and that this is mine and that is the others, gradually rises higher and higher according to his greater disinterestedness. (Disinterestedness characterises[misspelled characterizes] an elevated mind).
06|Ø
स्व.प्रकाशम् स्वम् आत्मानम् अवलम्ब्य_अविलम्बितम् ।
sva.prakAzam svam AtmAnam avalambya_avilambitam |
आस्स्व सम्पूरित~आकाशम् जगन्ति नृप पश्य हे ॥६।१२१।६॥
Assva sampUrita~AkAzam jaganti nRpa pazya he ||06||
.
svaprakAzam – a self.projection
svam AtmAnam – Ur.own self
avalambya_avilambitam
not dependent, not contingent
Assva sampUrita~AkAzam – x
jaganti nRpa pazya he – the worlds you, Lord of Man, should see/know.
#lamb avalamb ava>lamb avalambate (ind. p. avalambya, avalambet) to hang down, glide or slip down, descend; (pr. p. P. avalambat) to set (as the sun); to catch hold of, cling to, hang to, hold on or support one's self by, rest upon as a support, depend upon (generally acc.; but also loc. or instr.), to hold up anything (to prevent its falling down); to enter a state or condition (<as mAyAm>, <mAnuSyatvam>, <dhairyam>, &c.); to devote one's self to (acc.); to incline towards, choose as a direction: Caus. (ind. p. avalambya) to hang up; to grasp (for support); ¶ avalamb ava>lamb avalambate clings to, hangs from; avalaMbate depends, hangs, depends-on, is contingent.on; (as "the kingdom depends on the king") . — y1023.029
~vlm.6. Delay not to rely your dependence in your enlightened and elevated soul, out stretching over and filling the whole space of the sky, and comprehending all the worlds in it. (This magnanimity is characteristic of the catholicity of Hindu religion).
07|Ø
यदा_एव_एवम् चित: रूपम् ततम् बुद्धम् अखण्डितम् ।
yadA_eva_evam cita: rUpam tatam buddham akhaNDitam |
तदा_एव तीर्ण: संसार: परमेश्वरताम् गत: ॥६।१२१।७॥
tadA_eva tIrNa: saMsAra: parama~IzvaratAm gata: ||07||
.
yadA_evA_evam cita: rUpam यदा_एवा_एवम् चितः रूपम् whenever thus the form of cit Consciousness =
tatam buddham akhaNDitam ततं बुद्धम् अखण्डितम् is expansive, awake, continuous
tadA_eva tIrNa: saMsAra: तदा एव तीर्णः संसारः thenever the outspread saMsAra =
paramezvaratAm gata: परमेश्वरतां गतः has become the state of Supreme Lordship.
~vlm.7. When the human mind is thus elevated and expanded beyond all limits, it then approaches the divine mind, and is assimilated to it. (This extinction is called its nirvana).
*jd.7 - yadA_evA_evam cita: rUpam यदा_एवा_एवम् चितः रूपम् whenever thus the form of cit Consciousness = tatam buddham akhaNDitam ततं बुद्धम् अखण्डितम् is expansive, awake, continuous = tadA_eva tIrNa: saMsAra: तदा एव तीर्णः संसारः thenever the outspread saMsAra = paramezvaratAm gata: परमेश्वरतां गतः has become the state of Supreme Lordship.
08|Ø
ब्रह्म~इन्द्र-विष्णु-वरुणा यद्_यत् कर्तुम् समुद्यता: ।
brahma~indra-viSNu-varuNA yat_yat kartum sam.udyatA: |
तद्_अहम् चिद्~वपु: सर्वम् करोमि_इत्य्_एव भावयेत् ॥६।१२१।८॥
tat_aham cit~vapu: sarvam karomi_iti_eva bhAvayet ||08||
.
"brahmA, indra, viSNu, all these, whatever they may undertake
to do, I am That Consciousness-body: I do all things,"--such is
what one should feel with certainty.
brahmA-indra-viSNu-varuNA:
"brahmA, indra, viSNu, varuNa,
yadyat kartum samudyatA:
whatever they have undertaken to do
tad aham cid-vapu:
I am That Consciousness-body
sarvam karomi
I do all things"
iti eva bhAvayet
thus certainly he should feel.
~vlm.8. Any one who has arrived to this state, may well think in himself to be able to effect whatever was done by the Gods Brahma, viSNu, indra, (by his intellectual body varuna and others; who were of such elevated souls and minds).
09|Ø
09
येषु येषु यदा यद्_यद्_दर्शनेषु निगद्यते ।
yeSu yeSu yadA yat_yat_darzaneSu nigadyate |
सर्वम् एव_अङ्ग तत् सत्यम् चिद्~विलास: ह्य्_अनङ्कुश: ॥६।१२१।९॥
sarvam eva _aGga tat satyam cit~vilAsa: hi _anaGkuza: ||09||
.
yeSu yeSu
wherever
yadA yadyad
when whatever
darzaneSu nigadyate
is said to be seen of them
sarvam eva aGga tat satyam
everything is only just That as Such
cid-vilAsa: hy anaGkaza:
the play of Chit unrestrained
~vlm.9. Whatever acts are attributed to any of the Gods or other persons, is no more than the display of divine pleasure in that form.
10|Ø
चिन्~मात्रत्वम् प्रयातस्य तीर्ण-मृत्यो:_अ-चेतस: ।
cit~mAtratvam prayAtasya tIrNa-mRtyo:_a-cetasa: |
य: भवेत् परमानन्द: केन_असाव्_उपमीयते ॥६।१२१।१०॥
ya: bhavet parama~Ananda: kena _asau_ upamIyate ||10||
.
cin.mAtratvam - the quality of being a Conscious.measure
prayAtasya tIrNa-mRtyor acetasa: - x =
yo bhavet paramAnanda: - which becomes Supreme Joy =
kena asau upamIyate - with what is this to be measured?
~vlm.10. Whoso is assimilated to the divine intellect, and has become deathless and unmindful of his mortal state, has a share of supreme felicity for his enjoyment, which bears no comparison (unspeakable delight attends on the soul of the spiritualist).
11|Ø
न_अप्य्_अशून्यम् न शून्यम् च न_अचिद्~रूपम् न चिन्~मयम् ।
na_api_a-zUnyam na zUnyam ca na_a-cit.rUpam na cit.mayam |
न_आत्म-रूपम् न_अन्य-रूपम् भुवनम् भावयन्_भव ॥६।१२१।११॥
na_Atma-rUpam na_anya-rUpam bhuvanam bhAvayan_bhava ||11||
.
neither empty nor un-empty
not without the form of chit.Consciousness
nor a measure of chit.Consciousness
not the form of self
not the form of another
be
someone realizing the world
.
*jd.11 - na api a-zUnyam
न अपि अशून्यम्
not either un-empty
= na zUnyam ca न शून्यं च
nor empty
= na a-cid.rUpam न अ-चिद्.रूपम्
not without a Conscious.form
na cin.mayam न चिन्.मयम्
nor a mode of chit
= na Atma.rUpam न आत्म-रूपम्
not a Self.form
= na anya.rUpam न अन्य-रूपम्
not the form of another
= bhuvanam bhAvayan bhava भुवनम् भावयन् भव
be one experiencing / realizing the world.
~vlm.11. Continue to think this world as neither a vacuum nor a plenum; nor a material or spiritual substance. It is neither an intellectual being, nor a quite insensible thing.
*jd.11 - na api a-zUnyam न अपि अशून्यम् not either un-empty = na zUnyam ca न शून्यं च nor empty = na a-cid.rUpam न अ-चिद्.रूपम् not without the form of chit = na cin.mayam न चिन्.मयम् nor a measure of chit = na Atma.rUpam न आत्म-रूपम् not the form of self = na anya.rUpam न अन्य-रूपम् not the form of another = bhuvanam bhAvayan bhava भुवनम् भावयन् भव be one experiencing / realizing the world.
भुवनं भावयन्भव ।। ११
VA - having known this, be steady?
compare >#bhU - bhuvana / >#kR – karaNa \ >#As – Asana / >#sthA
#bhuvana -n.- a world (generally 3 worlds are reckoned [ see tri-bhuvana and bhuvana-traya]
\
एतत् स्वरूपम् आसाद्य प्रकृति: परिशाम्यति ।
etat svarUpam AsAdya prakRti: parizAmyati |
न देशो मोक्ष-नाम_अस्ति न कालो न_इतरा स्थिति: ॥६।१२१।१२॥
na deza:_ mokSa-nAma _asti na kAla:_ na _itarA sthiti: ||12||
.
this, Ur.own nature being attained
the Nature of the world vanishes
:
there is no place called mokSha.Freedom
no Time for it
no other state
.
~vlm.12. By thinking in this way, you will have composure of your disposition, or else there is no separate place or time or condition for your liberation or salvation.
13|Ø
अहंकृतेर्_विमोहस्य क्षयेण_इयम् विलीयते ।
ahamkRte:_ vimohasya kSayeNa _iyam vilIyate |
प्रकृतिर्_भावना-नाम्नी मोक्ष: स्याद्_एष एव स: ॥६।१२१।१३॥
prakRti:_ bhAvanA-nAmnI mokSa: syAt_ eSa* eva sa: ||13||
.
ahamkRter vimohasya - of the delusion of ahaMkAra."I"dentity =
kSayeNa iyam vilIyate - by the erosion, it subsides =
prakRtir bhAvanA-nAmnI - x =
mokSa: syAd eSa eva sa: - x.
~vlm.13. It is by the absence of our egoism and ignorance, that we get rid of our personal existence, and it is our contemplation of the nature of god, and his presence before us in our meditation (sáksliat kára) of him, that constitutes our moksha or liberation.
14|Ø
प्रशान्त-शास्त्र~अर्थ-विचार-चापलो
prazAnta-zAstra~artha-vicAra-cApalo
निवृत्त-नाना-रस-काव्य-कौतुक: ।
nivRtta-nAnA-rasa-kAvya-kautuka: |
निरस्त-नि:शेष-विकल्प-विप्लव:
nirasta-ni:zeSa-vikalpa-viplava:
सम: सुखम् तिष्ठति शाश्वत~आत्मकम् ॥६।१२१।१४॥
sama: sukham tiSThati zAzvata~Atmakam ||14||
.
prazAnta-zAstra.Artha-vicAra-cApala: –
x prazAnta-shAstra.sense-Enquiry-cApala
Agitation calmed by inquiryinto the meaning of the shAstra.s =
nivRtta-nAnA.rasa-kAvya-kautuka: -
x nivRtta-nAnA.rasa-kAvya-kautuka =
nirasta-ni:zeSa-vikalpa-viplava: -
x nirasta-ni:zeSa-vikalpa-viplava =
sama: sukham - equable, happy, =
tiSThati - remaining as =
zAzvata.Atmakam - a function of eternal Self.
equable, happy, rest in your eternal Self.
~vlm.14. It is the even delight and perpetual tranquility of the soul, that constitutes our bliss and liberation; and these are to be obtained by means of calm and cool reasoning in the sense of sastras, avoiding all impatience and fickleness of our mind and temper, and the pleasure derived from our taste in poetry and light studies and trifling amusement. (It requires us to be free from the fluctuations of our desires and options of which there is no end).
oॐm
ÂUUMmmmm....
saMtoSa: paramo lAbha: sat-saGga: paramA gati: |
vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment. 2.16.19
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oॐm
"Rare Ramana video", with a wise Cow, and a monkey Prince!
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DAILY READINGS st 06 January
fm4047 2.ja04-06 PARADE OF THE WORLDS .z90
fm6122 3.ja06 manu CONCLUDES .z15
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fm1003 1.ja05-06 The PILGRIMAGE .z42
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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-इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
Oॐm
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Krishna mankikar
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Jiva Das
*Ott. #Amaya - #Ama m. - uncooked -> #Amaya m. - sickness, disease. •-• In yv.FM it has a double sense: मा #mA -> मि #mi -> #maya -> #Amaya -> #anAmaya - Rarely content with the usual reading "disease-less", I was happy to find a note in Max Müller's BhG. (1882): "Nilakantha takes anAmaya to mean changeless, and brahmamaya to mean developed from the brahman." I read -maya and -mAtra as suffixes of measure, >mi. -> #Amay - Ama m. - uncooked #Amaya m. - sickness, disease. •-• In yv.FM it has a double sense: • the Plague, *vishUchikA, y3069&c. • =A-maya, given-form. #anAmaya •• this term appears in yv.FM with great frequency. In many contexts yv.FM implies both senses of the word at-once, as non.manifest and as the viSUcikA Disease of which FM is the Cure. yathA na san na kuDyAdi sva-saMkalpana-pattanam | tathaivAyam jagad iti zAntam ekam anAmayam ||
xØx
jd
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.
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Jiva Das
FM6121 MANU ON VIVEKA.DISCERNMENT 3.JA05 .z14
FM.6.100.FM.6.128 end
https://www.dropbox.com/s/pdodnjvcjtvlzt8/fm.6.100.fm.6.128%20end.docx?dl=0
6.nirvANa.1
https://www.dropbox.com/s/svh2rdd4sq7nk6j/6.nirvana.1.docx?dl=0
oॐm
MANU said—
यावद्विषयभोगाशा जीवाख्या तावदात्मनः ।
yAvat viSaya.bhoga.AzA jIva.AkhyA tAvat Atmana: |
अविवेकेन सम्पन्ना साप्या शा हि न वस्तुत: ॥६।१२१।१॥
a.viveka.ina sampannA sA api AzA hi na vastuta: ||6|121|1||
.
yAvat.so.much viSaya.sense.object/field.of.action/.domain.bhoga.enjoyment/pleasure\share.AzA / jIva.living.Jiiva.AkhyA.name/called.a tAvat.that.much Atma.self/soul.na: |
by/with a.non.Viveka.Discernment.ina sampanna.produced/accomplished/endowed.with.a \ sA.it/she api.tho/however AzA.hope/expectation\space\region hi.for/since na.not vastu.real.ubstance.tas.from/thru
.
as long as there's the wish for sense.enjoyment
something called a Living.jIva
thus of the Self
without viveka.Discernment
the wish seems attained
(but not really)
.
viSaya.bhoga.AzA .
x looking for sense.pleasure
sense/compass.enjoyment=hope/expectation the hope/domain of sense.enjoyment viSaya refers to the senses, but it has also the sense of authority and domain. Prince *rAma would hear this sense also,...
jIva.AkhyA
something called a Living.jIva
tAvat – so long too
Atmana: aviveka.ina – without discernment of the Self
sampannA . =
sA api AzA hi na vastuta: . .
sampannA
is attained sA apy AzA hi na vastuta:
that very hope, though its is not substantially so.
*vlm.1 Manu continued:—The soul is originally full of bliss by its nature, but being subject to ignorance, it fosters its vain desire [AzA] for temporal [viSaya] enjoyment, whence it has the name of the living soul; (which is subjected to misery).
विवेक.वशतो याता क्षयम् आशा यदा तदा ।
viveka.vazata: yAtA kSayam AzA yadA tadA |
आत्मा जीवत्वम् उत्सृज्य ब्रह्मताम् एत्य् अनामय: ॥६।१२१।२॥
AtmA jIvatvam utsRjya brahmatAm eti anAmaya: ||6|121|2||
.
yadA – when =viveka.vaza=tas –
thru the power of viveka.Discernment
yAtA kSayam AzA .
hope/expectation comes to ruin =
*
tadA – then = AtmA jIvatvam utsRjya . the self has spread.out as a living.entity =
brahmatAm eti anAmaya: . to the Brahmic.State it goes, without a form
.
*vlm.2. But when the desire of pleasure, is lessened by the viveka or discriminative knowledge of man, he forsakes {<utsRj is not separation but out.surge emergence. jd} his nature of a living and mortal being, and his soul becomes one with the supreme spirit.
#mi . #maya . #Amaya . #anAmaya . Rarely content with the usual reading "disease.less", I was happy to find a note in Max Müller's BhG. (1882): "Nilakantha takes anAmaya to mean changeless, and brahmamaya to mean developed from the brahman. " I read .maya and .mAtra as suffixes of measure, >mi. . #Amay . Ama m. . uncooked #Amaya m. . sickness, disease. •.• In yv.FM it has a double sense: • the Plague, *vishUchikA, y3069&c. • =A.maya, given.form. #anAmaya •• This term appears in yv.FM with great frequency. In many contexts yv.FM implies both senses of the word at.once, as non.manifest and as the viSUcikA Disease of which FM is the Cure. yathA na san na kuDyAdi sva.saMkalpana.pattanam | tathaivAyam jagad iti zAntam eka.m anAmayam ||
.
*jd.2 . viveka.vaza=tas . by the wish/power of viveka.Discernment = yAtA kSayam AzA . hope/expectation comes to ruin = yadA – when = tadA – then = AtmA jIvatvam utsRjya . the self has sprung up as living = brahmatAm eti anAmaya: . he comes to the healthful/immeasurable brahman.Immensity.
ऊर्ध्वाद् अधस् तथा अधस्तात् पुनर् ऊर्ध्वम् व्रजन् चिरम् ।
UrdhvAt adha: tathA adhastAt punar Urdhvam vrajan ciram |
मा संसार.अरघट्टस्य चिन्ता.रज्ज्वाम् भटी.भव ॥६।१२१।३॥
mA saMsAra.araghaTTasya cintA.rajjvAm bhaTI.bhava ||6|121|3||
.
up & down
down & up
our constant cares
rise and fall
a bucket in the saMsAra.well
.
don't become their slave
!
*vlm.3. Do not therefore allow your desire of earthly enjoyment, to draw your soul up and down to heaven and hell; as a bucket tied in its neck with a cord, is cast down and again lifted up from a well.
*jd.3 . UrdhvAd adhas tathA ऊर्ध्वाद् अधस् तथा thus from above to below = adhastAt punar Urdhvam अधस्तात् पुनर् ऊर्ध्वम् and again from below to above = vrajan ciram व्रजन् चिरम् long wandering = mA मा do not = saMsAra.araghaTTasya cintA.rajjvAm संसार.अरघट्टस्य चिन्ता.रज्ज्वाम् of the anxiety.rope of the saMsAra.well = bhaTI.bhava भटी.भव become a slave.
"इदम् मम अहम् अस्य" इति व्यवहार.घन.भ्रमम् ।
"idam mama aha.m asya" iti vyavahAra.ghana.bhramam |
ये मोहात् परिसेवन्ते अधस्तात् यान्ति अध: शठा: ॥६।१२१।४॥
ye mohAt parisevante adhastAt yAnti adha: zaThA: ||6|121|4||
.
"idam mama aha.m asya" iti vyavahAra.ghana.bhramam | ye mohAt parisevante adhastAt yAnti adha: zaThA: .
.
"this is mine, I am its"
:
such is the confused view of those who chase after delusion
:
down they fall, such rogues come down
.
*vlm.p. Selfish people who claim something as theirs from that of another
are grossly mistaken and led into error.
They are destined, like the bucket in a well, to descend lower and lower.
*AS. "those crafty persons fall down" (in the sense of losing out/ failing).
##zath > ##zaTh . to hurt • to laze • > zaTha deceitful, malignant, wicked • #zaTha m. . shaTha the Cheat (as citta) in fm5080 • cheater, a false lover, who hits one way and looks another • one of the four classes into which husbands are divided • a, fool, blockhead. y2013.027
अस्य अहम् एष मे सो ऽयम् अहम् एवम् तु यैः किल ।
asya aha.m eSa* me sa: ayam aha.m evam tu yai: kila |
मोहो बुद्ध्या परित्यक्त ऊर्ध्वाद् ऊर्ध्वम् प्रयान्ति ते ॥६।१२१।५॥
moha: buddhyA parityakta* UrdhvAt Urdhvam prayAnti te ||6|121|5||
.
asya aha.m – "its am I
eSa me – this is mine"
sa: ayam aha.m evam
tu – however
yai: kila – because of which ones kila
moho – delusion is
buddhyA parityakta – rejected by buddhi.Intellect
UrdhvAd Urdhvam prayAnti te – upward upward they proceed.
*tu asya aha.m But of this I
eSa me this mine
so 'yam aha.m this very I
evam * yai: kila thus however, from these
moha: buddhyA parityakta the delusion is forsaken
UrdhvAd Urdhvam prayAnti te from up to up they proceed.
*vlm.5. He who gets rid of his knowledge that, this is I and that is another, and that this is mine and that is the others, gradually rises higher and higher according to his greater disinterestedness. (Disinterestedness characterises[misspelled characterizes] an elevated mind).
स्व.प्रकाशम् स्वम् आत्मानम् अवलम्ब्य अविलम्बितम् ।
sva.prakAzam svam AtmAnam avalambya avilambitam |
आस्स्व सम्पूरित.आकाशम् जगन्ति नृप पश्य हे ॥६।१२१।६॥
Assva sampUrita.AkAzam jaganti nRpa pazya he ||6|121|6||
.
svaprakAzam – a self.projection
svam AtmAnam – Ur.own self
avalambya avilambitam
hanging.upon, not contingent
Assva . you should be here .
sampUrita.AkAzam – as overflowing.Space .
jaganti nRpa pazya he – the worlds you, Lord of Men, should see/know.
#lamb avalamb ava>lamb avalambate (ind. p. avalambya, avalambet) to hang down, glide or slip down, descend; (pr. p. P. avalambat) to set (as the sun); to catch hold of, cling to, hang to, hold on or support one's self by, rest upon as a support, depend upon (generally acc.; but also loc. or instr.), to hold up anything (to prevent its falling down); to enter a state or condition (<as mAyAm>, <mAnuSyatvam>, <dhairyam>, &c.); to devote one's self to (acc.); to incline towards, choose as a direction: Caus. (ind. p. avalambya) to hang up; to grasp (for support); ¶ avalamb ava>lamb avalambate clings to, hangs from; avalaMbate depends, hangs, depends.on, is contingent.on; (as "the kingdom depends on the king") . — y1023.029
*vlm.6. Delay not to rely your dependence in your enlightened and elevated soul, out stretching over and filling the whole space of the sky, and comprehending all the worlds in it. (This magnanimity is characteristic of the catholicity of Hindu religion).
यदा एव एवम् चितो रूपम् ततम् बुद्धम् अखण्डितम् ।
yadA eva evam cita: rUpam tatam buddha.m akhaNDitam |
तदा एव तीर्णः संसारः परम.ईश्वरताम् गतः ॥६।१२१।७॥
tadA eva tIrNa: saMsAra: parama.IzvaratAm gata: ||6|121|7||
.
yadA evA evam cita: rUpam यदा एवा एवम् चितः रूपम् whenever thus the form of cit Consciousness =
tatam buddha.m akhaNDitam ततं बुद्धम् अखण्डितम् is expansive, awake, continuous
tadA eva tIrNa: saMsAra: तदा एव तीर्णः संसारः thenever the outspread saMsAra =
paramezvaratAm gata: परमेश्वरतां गतः has become the state of Supreme Lordship.
*vlm.7. When the human mind is thus elevated and expanded beyond all limits, it then approaches the divine mind, and is assimilated to it. (This extinction is called its nirvana).
*jd.7 . yadA evA evam cita: rUpam यदा एवा एवम् चितः रूपम् whenever thus the form of cit Consciousness = tatam buddha.m akhaNDitam ततं बुद्धम् अखण्डितम् is expansive, awake, continuous = tadA eva tIrNa: saMsAra: तदा एव तीर्णः संसारः thenever the outspread saMsAra = paramezvaratAm gata: परमेश्वरतां गतः has become the state of Supreme Lordship.
ब्रह्म.इन्द्र.विष्णु.वरुणा यद् यत् कर्तुम् समुद्यताः ।
brahma.indra.viSNu.varuNA* yat yat kartum sam.udyatA: |
तद् अहम् चिद्वपु: सर्वम् करोमि इत्य् एव भावयेत् ॥६।१२१।८॥
tat aha.m cit.vapu: sarvam karomi iti eva bhAvayet ||6|121|8||
.
"brahmA, indra, viSNu, all these, whatever they may undertake
to do, I am That Consciousness.body: I do all things,"..such is
what one should feel with certainty.
brahmA.indra.viSNu.varuNA:
"brahmA, indra, viSNu, varuNa,
yadyat kartum samudyatA:
whatever they have undertaken to do
tad aha.m cid.vapu:
I am That Consciousness.body
sarvam karomi
I do all things"
iti eva bhAvayet
thus certainly he should feel.
*vlm.8. Any one who has arrived to this state, may well think in himself to be able to effect whatever was done by the Gods Brahma, viSNu, indra, (by his intellectual body varuna and others; who were of such elevated souls and minds).
येषु येषु यदा यद् यद् दर्शनेषु निगद्यते ।
yeSu yeSu yadA yat yat darzaneSu nigadyate |
सर्वम् एव अङ्ग तत् सत्यम् चिद्विलासो ह्य् अन्.अङ्कुशः ॥६।१२१।९॥
sarvam eva aGga tat satyam cit.vilAsa: hi an.aGkuza: ||6|121|9||
.
yeSu yeSu wherever
yadA yadyad when whatever
darzaneSu nigadyate is said to be seen of them
sarvam eva aGga tat satyam everything is only just That as Such
cid.vilAsa: hy anaGkaza: for conscious play is
.
*vlm.9. Whatever acts are attributed to any of the Gods or other persons, is no more than the display of divine pleasure in that form.
चिन्.मात्रत्वम् प्रयातस्य तीर्ण.मृत्योर् अ.चेतसः ।
cit.mAtratvam prayAtasya tIrNa.mRtyo: a.cetasa: |
यो भवेत् परम.आनन्दः केन असाव् उपमीयते ॥६।१२१।१०॥
ya: bhavet parama.Ananda: ka.ina asau upamIyate ||6|121|10||
.
cin.mAtratvam . the quality of being a Conscious.measure
prayAtasya tIrNa.mRtyor acetasa: . =
yo bhavet paramAnanda: . which becomes Supreme Joy =
ka.ina asau upamIyate . with what is this to be measured?
*vlm.10. Whoso is assimilated to the divine intellect, and has become deathless and unmindful of his mortal state, has a share of supreme felicity for his enjoyment, which bears no comparison (unspeakable delight attends on the soul of the spiritualist).
न अप्य् अ.शून्यम् न शून्यम् च न अ.चिद्रूपम् न चिन्.मयम् ।
na api a.zUnyam na zUnyam ca na a.cit.rUpam na cit.mayam |
न आत्म.रूपम् न अन्य.रूपम् भुवनम् भावयन् भव ॥६।१२१।११॥
na Atma.rUpam na anya.rUpam bhuvanam bhAvayan bhava ||6|121|11||
.
neither empty nor un.empty
not without the form of chit.Consciousness
nor a measure of chit.Consciousness
not the form of self
not the form of another
be
someone realizing the world
.
*jd.11 . na api a.zUnyam
न अपि अशून्यम्
not either un.empty
= na zUnyam ca न शून्यं च
nor empty
= na a.cid.rUpam न अ.चिद्रूपम्
not without a Conscious.form
na cin.mayam न चिन्.मयम्
nor a mode of chit
= na Atma.rUpam न आत्म.रूपम्
not a Self.form
= na anya.rUpam न अन्य.रूपम्
not the form of another
= bhuvanam bhAvayan bhava भुवनम् भावयन् भव
be one experiencing / realizing the world.
*vlm.11. Continue to think this world as neither a vacuum nor a plenum; nor a material or spiritual substance. It is neither an intellectual being, nor a quite insensible thing.
भुवनं भावयन्भव ।। ११
VA . having known this, be steady?
compare >#bhU . bhuvana / >#kR – karaNa \ >#As – Asana / >#sthA
#bhuvana .n.. a world (generally 3 worlds are reckoned [ see tri.bhuvana and bhuvana.traya]
*jd.11 . na api a.zUnyam न अपि अशून्यम् not either un.empty = na zUnyam ca न शून्यं च nor empty = na a.cid.rUpam न अ.चिद्रूपम् not without the form of chit = na cin.mayam न चिन्.मयम् nor a measure of chit = na Atma.rUpam न आत्म.रूपम् not the form of self = na anya.rUpam न अन्य.रूपम् not the form of another = bhuvanam bhAvayan bhava भुवनम् भावयन् भव be one experiencing / realizing the world.
एतत् स्वरूपम् आसाद्य प्रकृतिः परिशाम्यति ।
etat svarUpam AsAdya prakRti: parizAmyati |
न देशो मोक्ष.नाम अस्ति न कालो न इतरा स्थितिः ॥६।१२१।१२॥
na deza: mokSa.nAma asti na kAla: na itarA sthiti: ||6|121|12||
.
etat svarUpam AsAdya prakRti: parizAmyati |
na deza: mokSa.nAma asti na kAla: na itarA sthiti:
.
this, Ur.own nature being attained
the Nature of the world vanishes
:
there is no place called mokSha.Freedom
no Time for it
no other state
.
*vlm.12. By thinking in this way, you will have composure of your disposition, or else there is no separate place or time or condition for your liberation or salvation.
अहम्कृतेर् विमोहस्य क्षयेण इयम् विलीयते ।
ahamkRte: vimohasya kSayeNa iyam vilIyate |
प्रकृतिर् भावना.नाम्नी मोक्षः स्याद् एष एव सः ॥६।१२१।१३॥
prakRti: bhAvanA.nAmnI mokSa: syAt eSa* eva sa: ||6|121|13||
.
ahamkRter vimohasya . of the delusion of ahaMkAra."I"dentity =
kSayeNa iyam vilIyate . by the erosion, it subsides =
prakRtir bhAvanA.nAmnI . =
mokSa: syAd eSa eva sa: . .
*vlm.13. It is by the absence of our egoism and ignorance, that we get rid of our personal existence, and it is our contemplation of the nature of god, and his presence before us in our meditation (sáksliat kára) of him, that constitutes our moksha or liberation.
प्रशान्त.शास्त्र.अर्थ.विचार.चापलो
prazAnta.zAstra.artha.vicAra.cApala:
निवृत्त.नाना.रस.काव्य.कौतुकः ।
nivRtta.nAnA.rasa.kAvya.kautuka: |
निरस्त.नि:शेष.विकल्प.विप्लवः
nirasta.ni:zeSa.vikalpa.viplava:
समः सुखं तिष्ठति शाश्वत.आत्मकम् ॥६।१२१।१४॥
sama: sukha.m tiSThati zAzvata.Atmaka.m ||6|121|14||
.
prazAnta.calmed.Shaastra.artha.thing/meaning.vicAra.Enquiry/investigation.cApala.Agitation: nivRtta.gone/departed/fled\escaped/avoided\ceased/vanished.nAnA.various.rasa.juice/flavor/feeling.kAvya.Verse.kautuka.curiosity/impatience: |
nirasta.cast.off/expelled/rejected/removed\spit.out/vomited\leaving.out.ni:zeSa.remainderless/whole/entire/complete*.vikalpa.idea.viplava.ruin/fall/destruction/loss/calamity/distress\tumult/rebellion/rape:
sama.same/equal: sukha.good.space/happy.m tiSTh.rest/remain.ati zAzvata.eternal.Atmaka.Aatmic/nature.m
.
*vlm.14. It is the even delight and perpetual tranquility of the soul, that constitutes our bliss and liberation; and these are to be obtained by means of calm and cool reasoning in the sense of sastras, avoiding all impatience and fickleness of our mind and temper, and the pleasure derived from our taste in poetry and light studies and trifling amusement. (It requires us to be free from the fluctuations of our desires and options of which there is no end).
@@@
FM.6.121 MANU ON VIVEKA.DISCERNMENT 3.JA05
सर्ग ६.१२०
sarga 6.120
मनु उवाच ।
manu* uvAca |
यावद् विषय.भोग.आशा जीव.आख्या तावद् आत्मनः ।
yAvat viSaya.bhoga.AzA jIva.AkhyA tAvat Atmana: |
अ.विवेकेन सम्पन्ना सा अप्य् आशा हि न वस्तुत: ॥६।१२१।१॥
a.viveka.ina sampannA sA api AzA hi na vastuta: ||6|121|1||
विवेक.वशतो याता क्षयम् आशा यदा तदा ।
viveka.vazata: yAtA kSayam AzA yadA tadA |
आत्मा जीवत्वम् उत्सृज्य ब्रह्मताम् एत्य् अनामय: ॥६।१२१।२॥
AtmA jIvatvam utsRjya brahmatAm eti anAmaya: ||6|121|2||
ऊर्ध्वाद् अधस् तथा अधस्तात् पुनर् ऊर्ध्वम् व्रजन् चिरम् ।
UrdhvAt adha: tathA adhastAt punar Urdhvam vrajan ciram |
मा संसार.अरघट्टस्य चिन्ता.रज्ज्वाम् भटी.भव ॥६।१२१।३॥
mA saMsAra.araghaTTasya cintA.rajjvAm bhaTI.bhava ||6|121|3||
"इदम् मम अहम् अस्य" इति व्यवहार.घन.भ्रमम् ।
"idam mama aha.m asya" iti vyavahAra.ghana.bhramam |
ये मोहात् परिसेवन्ते अधस्तात् यान्ति अध: शठा: ॥६।१२१।४॥
ye mohAt parisevante adhastAt yAnti adha: zaThA: ||6|121|4||
अस्य अहम् एष मे सो ऽयम् अहम् एवम् तु यैः किल ।
asya aha.m eSa* me sa: ayam aha.m evam tu yai: kila |
मोहो बुद्ध्या परित्यक्त ऊर्ध्वाद् ऊर्ध्वम् प्रयान्ति ते ॥६।१२१।५॥
moha: buddhyA parityakta* UrdhvAt Urdhvam prayAnti te ||6|121|5||
स्व.प्रकाशम् स्वम् आत्मानम् अवलम्ब्य अविलम्बितम् ।
sva.prakAzam svam AtmAnam avalambya avilambitam |
आस्स्व सम्पूरित.आकाशम् जगन्ति नृप पश्य हे ॥६।१२१।६॥
Assva sampUrita.AkAzam jaganti nRpa pazya he ||6|121|6||
यदा एव एवम् चितो रूपम् ततम् बुद्धम् अखण्डितम् ।
yadA eva evam cita: rUpam tatam buddha.m akhaNDitam |
तदा एव तीर्णः संसारः परम.ईश्वरताम् गतः ॥६।१२१।७॥
tadA eva tIrNa: saMsAra: parama.IzvaratAm gata: ||6|121|7||
ब्रह्म.इन्द्र.विष्णु.वरुणा यद् यत् कर्तुम् समुद्यताः ।
brahma.indra.viSNu.varuNA* yat yat kartum sam.udyatA: |
तद् अहम् चिद्वपु: सर्वम् करोमि इत्य् एव भावयेत् ॥६।१२१।८॥
tat aha.m cit.vapu: sarvam karomi iti eva bhAvayet ||6|121|8||
येषु येषु यदा यद् यद् दर्शनेषु निगद्यते ।
yeSu yeSu yadA yat yat darzaneSu nigadyate |
सर्वम् एव अङ्ग तत् सत्यम् चिद्विलासो ह्य् अन्.अङ्कुशः ॥६।१२१।९॥
sarvam eva aGga tat satyam cit.vilAsa: hi an.aGkuza: ||6|121|9||
चिन्.मात्रत्वम् प्रयातस्य तीर्ण.मृत्योर् अ.चेतसः ।
cit.mAtratvam prayAtasya tIrNa.mRtyo: a.cetasa: |
यो भवेत् परम.आनन्दः केन असाव् उपमीयते ॥६।१२१।१०॥
ya: bhavet parama.Ananda: ka.ina asau upamIyate ||6|121|10||
न अप्य् अ.शून्यम् न शून्यम् च न अ.चिद्रूपम् न चिन्.मयम् ।
na api a.zUnyam na zUnyam ca na a.cit.rUpam na cit.mayam |
न आत्म.रूपम् न अन्य.रूपम् भुवनम् भावयन् भव ॥६।१२१।११॥
na Atma.rUpam na anya.rUpam bhuvanam bhAvayan bhava ||6|121|11||
एतत् स्वरूपम् आसाद्य प्रकृतिः परिशाम्यति ।
etat svarUpam AsAdya prakRti: parizAmyati |
न देशो मोक्ष.नाम अस्ति न कालो न इतरा स्थितिः ॥६।१२१।१२॥
na deza: mokSa.nAma asti na kAla: na itarA sthiti: ||6|121|12||
अहम्कृतेर् विमोहस्य क्षयेण इयम् विलीयते ।
ahamkRte: vimohasya kSayeNa iyam vilIyate |
प्रकृतिर् भावना.नाम्नी मोक्षः स्याद् एष एव सः ॥६।१२१।१३॥
prakRti: bhAvanA.nAmnI mokSa: syAt eSa* eva sa: ||6|121|13||
प्रशान्त.शास्त्र.अर्थ.विचार.चापलो
prazAnta.zAstra.artha.vicAra.cApala:
निवृत्त.नाना.रस.काव्य.कौतुकः ।
nivRtta.nAnA.rasa.kAvya.kautuka: |
निरस्त.नि:शेष.विकल्प.विप्लवः
nirasta.ni:zeSa.vikalpa.viplava:
समः सुखं तिष्ठति शाश्वत.आत्मकम् ॥६।१२१।१४॥
sama: sukha.m tiSThati zAzvata.Atmaka.m ||6|121|14||
॥
.
oॐm
.
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
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