fm6082 2.nv06-07 On ATOMICITY .z34
jivadas
work in progress .v17
work in progress .v15,16
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fm6082 2.nv06-07 On ATOMICITY .z34
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Oॐm
Atomicity
jd—
the aNu.Bit is the minim here.
it is most often translated as "atom".
it is
the Singularity in a Big Bang
:
the parama.aNu-Super.Atom
generates many Singularities
.
vasiShTha said—
\
अणुताम् स्थूलताम् वा.अपि यथा गच्छति योगिनाम् ।
aNutAm sthUlatAm vA_api yathA gacchati yoginAm |
देहो नाम तथा सम्यग् वक्ष्यमाणम् इदम् शृणु ॥६।८२।१॥
deha:_ nAma tathA samyak_vakSyamANam idam zRNu ||6|82|01||
.
if you wonder about the bodies of yogIs
(whether atomic or gross)
&
how they travel-about in them
—
all this will be explained
:
pay attention now
...
~sv. ... how the yogis made their bodies atomic, as also enormous.
02|o/
हृद्य् अब्ज-चक्र-कोश.ऊर्ध्वम् प्रस्फुरत्य् आनल: कण: ।
hRdi_ abja-cakra-koza.Urdhvam prasphurati_ Anala: kaNa: |
हेम-भ्रमरवत्-सान्ध्य-विद्युल्.लव इव .अम्बरे ॥६।८२।२॥
hema-bhramaravat-sa.Andhya-vidyut_lava* iva_ambare ||02||
.
hRdi - in the Heart =
abja-cakra-koza.Urdhvam –
raincloud-chakra-sheath-above =
prasphurati Anala: kaNa: - a fiery spark projects =
hema-bhramaravat-sAndhya-vidyul-lava iva -
as i/ golden-beelike-blinding-lightning-flash iva
ambare - in the sky.
~vlm.2. There is above the lotus-like diaphragm of the heart, a blazing fire emitting its sparks, like gold coloured butterflies flirting about it, and flaring as flashes of lightning in the evening clouds. (This is the jatharAgni or culinary {digestive} fire).
~vwv.826/2 The spark of fire becomes manifest above the bud of the lotus-wheel of the heart like a golden bee and like a fragment of lightning in the twilight, over the cloud.
~sv.2 There is a spark of fire that burns just above the heart-lotus.
* hRdi - in the Heart = abja-cakra-koza.Urdhvam – raincloud-chakra-sheath-above = prasphurati Anala: kaNa: - a fiery spark projects = hema-bhramaravat-sAndhya-vidyul-lava iva - as i/ golden-beelike-sAndhya-lightning-stroke iva ambare - in the sky.
03|o/
स प्रवर्धन-संवित्त्या वात्यया.इव .आशु वर्धते । संविद्-रूपतया नूनम् अर्कवद् याति च_उदयम् ॥६।८२।३॥
sa pravardhana-saMvittyA vAtyayA_iva_Azu vardhate | saMvid-rUpatayA nUnam arkavat_ yAti ca_udayam ||03||
.
sa: This (Fire)
pravardhana-saMvittyA by the proliferation of awareness
vAtyayA_iva_Azu vardhate grows quickly, as.if by the wind.
saMvid-rUpatayA nUnam And so with the form of Awareness
arkavat_ yAti ca_udayam like the sun it comes to rise. -3-
~AB. sa Anala... ||
~vlm.3. It is fanned and roused by the enkindling animal spirit, which blows over it as with the breath of the wind; it pervades the whole body without burning it, and shines as brightly as the sun in the form of our consciousness.
~vwv.827/3 That (spark of fire) grows quickly, as if by a storm, through increasing consciousness. On account of its nature hacing the characteristic of consciousness, it certainly rises like the sun (which is self-luminous).
~sv.3 This fire is quickly augmented, but since it is of the nature of consciousness, it arises as the light of knowledge.
सः This (Fire)
प्रवर्धन-संवित्त्या by the proliferation of awareness
वात्यया.इव .आशु वर्धते grows quickly, as.if by the wind.
संविद्-रूपतया नूनम् And so with the form of Awareness
अर्कवद् याति च_उदयम् like the sun it comes to rise.
04|Ø
संध्य.अभ्र-प्रथम.अर्क.आभो वृद्धिम् अभ्यागत: क्षणात् ।
saMdhya.abhra-prathama.arka.Abho_ vRddhim abhyAgata: kSaNAt |
गालयत्य् अखिलम् साङ्गम् देहम् हेम यथा .अनल: ॥६।८२।४॥
gAlayati_ akhilam sAGgam deham hema yathA_anala: ||04||
.
saMdhya.abhra-prathama.arka=Abha: -
x dawn.cloud-first.sun=glow =
vRddhim abhyAgata: kSaNAt -
to growth approached suddenly =
gAlayati_ akhilam sAGgam - melts it wholly w its limbs =
deham - m Body =
hema yathA_anala: - as fire does gold =
~vlm.4. Being then kindled into a blaze in an instant, like the early raise of the rising sun gleaming upon the morning clouds; it melts down the whole body (to its toes and nails), as the burning furnace dissolves the gold in the crucible, (It is impossible to make out anything of this allegory).
~vwv.828/4 (The spark of fire), resembling the first ray of light in the sky at dawn, hacing obtained growth in a moment, causes the entire body with its limbs to vanish, as fire causes gold to vanish.
~sv.4 When it thus grows in magnitude in a moment, it is able to dissolve the entire body; ...
05|Ø
जल-स्पर्शासहो युक्त्या गलयेत् प्रपदादय: ।
jala-sparzAsaho_ yuktyA galayet_prapada-Adaya: |
बाह्य एव .अनल-स्पर्शात् स्वान्ते वस्तु-विशेषत: ॥६।८२।५॥
bAhya* eva_ anala-sparzAt svAnte vastu-vizeSata: ||05||
.
jala-sparza_asaha: yuktyA - x =
galayet_prapadAdaya: - x =
bAhya eva_anala-sparzAt - x =
svAnte vastu-vizeSata: - x =
~vlm.5. Being unextinguishable by water, it burns the whole outer body down to the feet; and then it coils inside the body, and remains in the form of the mind in the ativáhika or spiritual body of man. (It is hard to find out the hidden sense of this passage also).
~vwv.829/5 As external fire, intolerant to the contact of water on account of its peculiar nature, can just swallow it through contact within its boundary, the vital fire can swallow (the body) even from the foot upwards, by an expedient.
~sv.5 ...even the water-element in the body is evaporated by its heat.
Ø#asaha‑ - incapable of bearing (or producing young ones) • not bearing or enduring (ifc. or with gen.) *KSS. • not able to, not capable of (Inf. or in comp.) KSS. • intolerant, impatient ib. • *asaham - the middle of the breast L.
06|o/
स शरीर-द्वयम् पश्चाद् विधूय क्वा .अपि लीयते ।
विक्षोभितेन प्राणेन नीहारो वात्यया यथा ॥६।८२।६॥
sa zarIra-dvayam pazcAt_ vidhUya kvA_api lIyate |
vikSobhitena prANena nIhAro vAtyayA yathA ||06||
.
sa zarIra-dvayam pazcAt vidhUya - x =
kva_api lIyate - x =
vikSobhitena prANena - by the tossing prANa.Air =
nIhAra: vAtyayA yathA - as fog by the wind.
~vlm.6. Having then reduced the inner body likewise, it becomes lifeless of itself; and becomes extinct as the frost at the blowing of winds (or blast of a tempest).
~vwv.830/6 Then, that (fire), having shaken off the two bodies (i.e., the physical and the vital), vanishes somewhere due to the agitated vital air, as fog due to a storm.
~sv.6 Then, having abandoned the two bodies (the physical and the subtle), it is able to go where it likes.
हृ #hR -> #hAra -> #nIhAra: - mist, fog, hoar-frost, heavy dew (cf. nihAra • ni>hR) • bowel movement [prob thru assoc. with nihAra • n. kara : - "dew-maker " or "cold-rayed", the moon • n. cakSus adj.- one whose eyes are veiled by mist BhP • nIhArAya, nIhArAyate Nom. Atm. to become or make mist • nIhArIàkR, to convert into mist mcar.
07|o/
आधार-नाडी-निर्हीना व्योम.स्था एव .अवशिष्यते ।
शक्ति: कुण्डलिनी वह्नेर् धूम-लेखा.इव निर्गता ॥६।८२।७॥
AdhAra-nADI-nirhInA vyoma.sthA eva_avaziSyate |
zakti: kuNDalinI vahne:_ dhUma-lekhA_iva nirgatA ||07||
.
AdhAra-nADI-nirhInA - x =
Supportive-Channel-unloosed - x =
vyoma-sthA eva avaziSyate - space-set indeed/only it remains =
zakti: kuNDalinI vahner - the kuNDalinI Power of vahni Fire =
dhUma-lekhA iva nirgatA - like a smoke-streak gone forth.
~vwv.831/7 The Power that is kuNDalinI, which has abandoned the supporting channel of bio-energy, is left remaining as (a power) existing in the space (of the subtle body), like a streak of smoke gone out of fire.
~vlm.7. The force of the Kundaliní or intestinal canal, being put out to the fundamental artery of the rectum; remains in the vacuity of the spiritual body, like a shadow of the smoke of fire.
~sv.7 The kundalini power rises up like smoke from fire and is merged in the space, as it were.
08|o/
क्रोडी-कृत-मनो.बुद्धि-मय=जीव.आद्य्-अहम्.कृति: ।
अन्तः-स्फुरच् चमत्कारा धूम-लेखा.इव नागरी ॥६।८२।८॥
kroDI-kRta-mano.buddhi-maya=jIva.Ady-aham.kRti: |
anta:-sphurac_camatkArA dhUma-lekhA_iva nAgarI ||08||
.
kroDI-kRta.mano-buddhi-maya.jIva_Ady-ahaMkRRiti: -
chest/hollow-made.manas-buddhi-&c-construct.jIva-&c-ahaMkRti =
anta:-sphurat camatkArA - vibrant within is a wonderment =
dhUma-lekhA iva nAgarI - like a smoke-streak in a burning city.
~vwv.832/8 (There), as the ego-activity of the individualised consciousness and the like, consisting of the mind and the intellect which have been embraced (or seized by the individualised consciousness), it provides a spectacle throbbing (or becoming manifest) within (the subtle body) like a streak of smoke in a city.
~vlm.8. This smoky shade parades over the heart like a swarthy maiden, and encloses in her bosom the subtile body composed of its mind and understanding, the living principle and its egoism.
~sv.8 Holding fast the mind, buddhi and the egosense, this kundalini shines radiantly as a particle of dust.
*jd.8 - kroDI-kRta.mano-buddhi-maya.jIva_Ady-ahaMkRRiti: - chest/hollow-made.manas-buddhi-&c-construct.jIva-&c-ahaMkRti = anta:-sphurat camatkArA - vibrant within is a wonderment = dhUma-lekhA iva nAgarI - like a smoke-streak in a burning city.
09|Ø
बिसे शैले तृणे भित्ताव् उपले दिवि भूतले ।
bise zaile tRNe bhittau_ upale divi bhUtale |
सा यथा योज्यते यत्र तेन निर्यात्य् अलम् तथा ॥६।८२।९॥
sA yathA yojyate yatra tena niryAti_ alam tathA ||09||
.
bise - in a lotus-fibre =
zaile - in a mountain =
tRNe - in grass =
bhittau - in a wall =
upale - in a millstone =
divi - in heaven =
bhUtale - on earth =
sA yathA yojyate yatra - ujyate??? see MW re >vaj, <ojas
tena niryAti alam tathA - x =
~vwv. 833/9. Where and in which manner it is joined, in the fibre of a lotus, in a mountain, in a straw, in a wall, in a stone, in the heaven or in the surface of the earth, by that and in that manner it goes out completely.
~vlm.9. It has the power to enter into the porous fibres of lotuses to penetrate the rocks, to stretch over the grass, to pop into houses and stones, to pry in the sky and ply in the ground, and remain and move about everywhere in the manner it likes of its own will. (This power is called sakti or energy which is omnipotent).
~sv.9 This spark or this particle is then able to enter into anything whatsoever.
*jd.9 - bise - in a lotus-fibre = zaile - in a mountain = tRNe - in grass = bhittau - in a wall = upale - in a millstone = divi - in heaven = bhUtale - on earth = sA yathA yojyate yatra - ujyate??? see MW re >vaj, <ojas - tena niryAti alam tathA x
10|Ø
संवित्ति: सा.एव यात्य् अहम् रस.आद्यन्तम् यथाक्रमम् ।
saMvitti: sA_eva yAti_ aham rasa_Adyantam yathAkramam |
रसेन .आपूर्णताम् एति तन्त्री-भार इव .अम्बुना ॥६।८२।१०॥
rasena _ApUrNatAm eti tantrI-bhAra iva_ambunA ||10||
.
saMvitti: sA eva yAti aham rasa_Adyantam - x =
yathAkramam - x =
rasena ApUrNatAm eti - x =
tantrI-bhAra iva ambunA - x =
~vlm.10. This power produces consciousness and sensibility, by the sap and serum which it supplies to the whole body; and is itself filled with juice, like a leather bag that is dipped into a well or water.
~vwv.834/10 That conscious power kuNDalinI alone proceeds in due order to the beginning and end of the vital essence (of the body). It attains to fulness all around by the vital essence, like a mass of strings by water.
~sv.10-12 Then this kuNDalinI releases the water and the earth elements that had previously been absorbed into itself and the body resumes its original shape.
11|Ø
रस.आपूर्णा यथाकारम् भावयत्य् आशु तत् तथा ।
rasa_ApUrNA yathAkAram bhAvayati_ Azu tat_tathA |
धत्ते चित्र.कृतो बुद्धौ रेखा राम यथा कृतिम् ॥६।८२।११॥
dhatte citra.kRto_ buddhau rekhA rAma yathA kRtim ||11||
.
rasApUrNA yathAkAram - x =
bhAvayati Azu tat tathA – imagining soon that thus =
dhatte citrakRta: buddhau - x =
rekhA rAma yathA kRtim - x =
~vwv.835/11 Rama! Filled all around with the vital essence, whatever form it conceives, it quickly assumes that in that manner, as a drawing undergoes creation in the mind of a painter.
~vlm.11. This great artery of Kundaliní being filled with gastric juice, forms the body in any shape it likes; as an artist draws the lines of a picture in any form, as it is pictured in his mind. (Hence it depends on the gastric artery to extend and sketch out the body according to its own plan).
~sv.10-12 Then this kuNDalinI releases the water and the earth elements that had previously been absorbed into itself and the body resumes its original shape.
12|Ø
दृढ-भाव-वशाद् .अन्तर् अस्थीन्य् .आप्नोति सा तत: ।
dRDha-bhAva-vazAt_ anta:_ asthIni_ Apnoti sA tata: |
मातृ-गर्भ-निषण्णेषु सु-सूक्ष्मा.इव .अङ्कुर-स्थिति: ॥६।८२।१२॥
mAtR-garbha-niSaNNeSu su-sUkSmA_iva _aGkura-sthiti: ||12||
.
dRDha-bhAva-vazAd - x =
anta:_ asthIni_ Apnoti sA tata: - x =
mAtR-garbha-niSaNNeSu - x =
su-sUkSmA iva aGkura-sthiti: - x =
#niSaNNa
~vlm.12. It supplies the embryonic seed placed in the foetus of the mother, with the power of its evolution into the fleshy and bony parts of its future body; as the tender sprout of the vegitative seed, waxes in time to a hard woody tree. (The act of evolution is attributed in the text to the triple causality of the physical nutrition in the stomach, the metaphysical cause of the intensity of thought in the growing mind, and the psychological tendency of the soul, produced from the fourth and prime cause of its prior propensity, which is inbred in grain and essential nature of every being, the intense thought is called [Sanskrit: ~]).
~vwv.836/12 Then, it obtains bones within, on account of the power of firm thought, similar to the very subtle state of offspring within what is residing in the mother's womb.
~sv.10-12 Then this kuNDalinI releases the water and the earth elements that had previously been absorbed into itself and the body resumes its original shape.
\
यथा .अभिमतम् आकारम् प्रमाणम् वेत्ति राघव ।
yathA_abhimatam AkAram pramANam vetti rAghava |
जीव-शक्तिर् अवाप्नोति सुमेर्व्.आदि तृण.आदि च ॥६।८२।१३॥
jIva-zakti:_avApnoti sumeru_ Adi tRNa_Adi ca ||13||
.
rAghava,
whatever is wished.for
the Life-Power makes known as evident form
whether Mount.sumeru or a windblown straw
.
~vlm.13. Know Ràma, this certain truth which is acknowledged by the wise, that the living principles acquire its desired state and stature, be it that of a mountain or bit of straw.
~vwv.837/13 Rama! The life-energy experiences a form as desired and obtains a size such as the mountain Sumeru or a straw.
~sv.13 Thus, the jiva is able to become as small as an atom and as big as a mountain.
* rAghava yathA abhimata m - since/as wished/imagined = AkAram pramANam vetti - it knows an evident form = jIva-zakti: avApnoti - the jIva-shakti meets.with = sumeru-Adi tRNa.Adi ca – Mount.sumeru-&c and straw-&c.
\
श्रुतम् त्वया योग-साध्यम् अणिम-आद्य्-अर्थ-साधनम् ।
zrutam tvayA yoga-sAdhyam aNima-Adi_artha-sAdhanam |
ज्ञान-साध्यम् इदानीम् त्वम् शृणु श्रवण-भूषणम् ॥६।८२।१४॥
jJAna-sAdhyam idAnIm tvam zRNu zravaNa-bhUSaNam ||14||
.
you've heard enuf about such yogic practices
as Atomicity
:
now
you ought to hear about practising Wisdom
which is more interesting to hear
.
~vlm.14. You have heard. O Ràma! of certain powers as of diminishing and increasing the bulk and stature of the body, attainable by the practice of yoga; you will now hear me give you an interesting lecture, regarding the attainment of these capacities by means of knowledge or jnàna.
~sv.14 I have thus described to you the yogic method, and shall now deal with the wisdom-approach.
15|o/
एकम् चिन्.मात्रम् अस्ति_इह शुद्धम् सौम्यम् अलक्षिमत् ।
सूक्ष्मात् सूक्ष्मतरम् शान्तम् न जगन्_न जगत्-क्रिया ॥६।८२।१५॥
ekam cin.mAtram asti_iha zuddham saumyam a-lakSimat |
sUkSmAt_sUkSmataram zAntam na jagan_na jagat-kriyA ||15||
.
one Consciousness.mode is here
pure cool unmarked
from subtle to subtler
at.peace
not the world
nor worldly works
.
~vlm. ... inscrutable, pure and most charming; which is minuter that the minutest, perfectly tranquil and is nothing of the mundane world or any of its actions or properties.
~sv. ... the subtlest of the subtle, tranquil, which is neither the world nor its activities.
लग् #lag -> #lakSa‑ - (prob. fr. -> #lag. as "that which is attached or fixed") - a mark, sign, token, (esp) a mark to aim at, target, object (cf. #labdha-l. • AkAze lakSam.bandh, to fix the gaze vaguely on space, look into space as if at some object barely visible in the distance • cf. also #AkAza-baddha-lakSa) • appearance, show, pretence (cf. #l.-supta). •-• #lakSi‑ in Comp. +
16|Ø
तच् चिनोत्य् आत्मना .आत्मानम् संकल्प.उन्मुखताम् गतम् ।
tat_ cinoti_ AtmanA_AtmAnam saMkalpa_unmukhatAm gatam |
यदा तदा जीव इति प्रोक्तम् आविलताम् गतम् ॥६।८२।१६॥
yadA tadA jIva* iti proktam AvilatAm gatam ||16||
.
when
That
conceiving by itself in itself
has got.to.be an unfolded saMkalpa.Concept
then
what is called a Living.jIva
has got.to.be a murkiness.
#AvilatA
~vlm.16. The same chit--intellect being collected in itself into an individuality (by its power of chayana integration) from the undivided whole, and assuming the power of will or volition-sankalpa itself, becomes the living soul by transformation of its pure nature to an impure one. (This power of integration is said to be a fallacy adyasa or misconception-adhyaropa of human mind, which attributes a certain quality to a thing by mistake or aropa as or mistaking a thing for another: i. e. taking the shell for silver from its outward appearance.
~sv.16 It is aware of itself: hence this jiva-hood arises.
17|o/
असत्यम् एव संकल्प-भ्रमेण_इदम् शरीरकम् ।
जीव: पश्यति मूढात्मा बालो यक्षम् इव_उद्धतम् ॥६।८२।१७॥
asatyam eva saMkalpa-bhrameNa_idam zarIrakam |
jIva: pazyati mUDhAtmA bAlo yakSam iva_uddhatam ||17||
.
this body is a thing that is not-So;
but through conceptual delusion
the Living jIva sees it as.if it were real,
just as a muddle-headed boy
sees an aroused yakSha.Demon.
asatyam eva असत्यम् एव - only unSuch =
saMkalpa-bhrameNa संकल्प-भ्रमेण - through conceptual delusion =
idam zarIrakam इदम् शरीरकम् - is this body =
jIva: pazyati जीवः पश्यति – the Living.jIva sees it =
mUDhAtmA bAla: मूढात्मा बालः इव - as a muddle-headed boy =
yakSam uddhatam यक्षम् उद्धतम् - sees an aroused yakSha.Demon.
~vwv.784/17 The living being having a perplexed intellect sees this body on account of an error of thought, wuite falsely, as a boy (sees) a ghost raised up (from his fancy).
~vlm.17. The will is a fallacy, and the body is a mistake; (because there is no mutation of volition or personality of the infinite intellect); and the ignorant alone distinguish the living soul from the universal spirit, as the ignorant boy sees the demon in a shadow. (All these are false attributes of the true one).
~sv.17 This jiva perceives this unreal body as real.
18|Ø
यदा तु ज्ञान-दीपेन सम्यग्.आलोक आगत: ।
yadA tu jJAna-dIpena samyak_Aloka Agata: |
संकल्प-मोहो_ जीवस्य क्षीयते शरद्-अभ्रवत् ॥६।८२।१८॥
saMkalpa-moho_ jIvasya kSIyate zarat_abhravat ||18||
.
but when full light has come-forth from the Wisdom-Lamp,
conceptual delusion of the jIva fades,
like a vanishing autumn cloud.
yadA tu jJAna-dIpena यदा तु ज्ञान-दीपेन - but when by the Wisdom-Lamp =
samyag-Aloka सम्यग्.आलोकः आगतः - proper/full light has come =
Agata: saMkalpa-moho_ jIvasya kSIyate संकल्प-मोहः जीवस्य क्षीयते - the conceptual delusion of the Living.jIva dwindles away =
zarad-abhravat शरद्-अभ्रवत् - like a cloud in autumn.
~vlm.18. When the lamp of knowledge brings the mind to the full light of truth, then the error of volition is removed from the living soul, as the cloud of the rainy weather are dissipated in Autumn.
~sv.6.82.18 But when the jiva perceives it in the light of self-knowledge, this delusion vanishes.
~vwv.785 But, when the proper light (or sight) has arrived due to the lamp of knowledge, the mentak delusion of the living being is destroyed like the autumnal cloud.
*jd.18 – yadA tu jJAna-dIpena यदा तु ज्ञान-दीपेन - but when by the Wisdom-Lamp = samyag-Aloka सम्यग्.आलोकः आगतः - proper/full light has come = Agata: saMkalpa-moho_ jIvasya kSIyate संकल्प-मोहः जीवस्य क्षीयते - the conceptual delusion of the Living.jIva dwindles away = zarad-abhravat शरद्-अभ्रवत् - like a cloud in autumn.
\
शान्तिम् आयाति देहो .अयम् सर्व.संकल्प-संक्षयात् ।
zAntim AyAti deho_ayam sarva.saMkalpa-saMkSayAt |
तदा राघव नि:शेषम् दीपस् तैल-क्षये यथा ॥६।८२।१९॥
tadA rAghava ni:zeSam dIpa:_ taila-kSaye yathA ||19||
.
this body comes to rest after it has exhausted its concepts
:
then, rAghava, it's like a lamp that is exhausted of its oil
.
~vwv.786/19. rAma! then, this body wholly attains to cessation on account of the complete destruction of all thoughts (or desires), as a lamp on the loss (or removal) of the oil.
~vlm.19. The body has its rest, after the wishes have subsided in the mind; just as the lamp is extinguished after its oil is exhausted.
*jd.19 - zAntim AyAti deho_ ayam - this body goes to peace = sarva.saMkalpa-saMkSayAt - after the exhaustion of all conceptualization = tadA rAghava ni:.zeSam - then, rAghava, it is without.residue = dIpas taila-kSaye yathA - as a lamp when exhausted of oil.
20|Ø
निद्रा-व्यपगमे जन्तुर् यथा स्वप्नम् न पश्यति ।
nidrA-vyapagame jantu:_ yathA svapnam na pazyati |
जीवो हि भाविते सत्ये तथा देहम् न पश्यति ॥६।८२।२०॥
jIvo_ hi bhAvite satye tathA deham na pazyati ||20||
.
nidrA-vyapagame निद्रा-व्यपगमे *As when emerging from Sleep =
jantu: *yathA जन्तुः a person =
svapnam na pazyati स्वप्नम् न पश्यति does not see/know a dream =
jIva: hi जीवः हि the living #jIva too =
भाविते सत्ये bhAvite satye when having.become in what.is.So =
tathA deham na pazyati thus does not see/know the body.
#gam -> #apagam -> #vyapagam -> #vyapagama P. #vyapagacchati, to go away , retreat , escape , disappear MBh.&c. ; to move away from , be entirely removed or distant VarBr2S.
~vlm.20. The soul that sees the truth, has no more the knowledge of his body; as the man awakened from his sleep, has no longer the apparitions of his dream appearing before him.
~sv.20 Then the jiva does not perceive the body.
~vwv.787/20. As a living being does not see a dream on the disappearance of sleep, so, the living being surely does not perceive the body when the Truth is meditated upon (or experienced).
*jd.20 - nidrA-vyapagame निद्रा-व्यपगमे *As when emerging from Sleep = jantu: *yathA जन्तुः a person = svapnam na pazyati स्वप्नम् न पश्यति does not see/know a dream = jIva: hi जीवः हि the living #jIva too = भाविते सत्ये bhAvite satye when having.become in what.is.So = tathA deham na pazyati thus does not see/know the body.
अ-तत्त्वे तत्त्व-भावेन जीवो देहावृत: स्थित: । निर्देहो_ भवति श्रीमान्_सुखी तत्त्व-एक-भावनात् ॥६।८२।२१॥
a-tattve tattva-bhAvena jIvo dehAvRta: sthita: | nirdeho_ bhavati zrImAn_sukhI tattva-eka-bhAvanAt ||21||
.
a-tattve tattva-bhAvena x
jIva: deha_AvRta: sthita: x
nirdeha: bhavati zrImAn sukhI x
tattva=eka-bhAvanAt x -21-
~vwv.788/21. The living being is remaining covered by the body due to the idea of reality in the unreal thing. He becomes free from the physical body, glorious and happy, on account of the sole contemplation of the Reality.
~vlm.21. It is the mistaking of the unreal for the real or what is the same, the ascribing of reality to the unreality that gives the colour of reality to false material bodies; but the knowledge of the truth removes the error of the corporal body, and restore the soul to its wonted splendour and true felicity.
~sv.23 21-26 The confusion of the body with the self is the greatest delusion, which the light of the sun cannot dispel.
22|o/
अनात्मनि शरीर.आदाव् आत्म.भावनम् अङ्ग यत् ।
सूर्याद्य्.आलोक-दुर्भेदम् हार्दम् तद् दारुणम् तम: ॥६।८२।२२॥
anAtmani zarIra_Adau_ Atma.bhAvanam aGga yat |
sUrya.Ady-Aloka-durbhedam
sUrya.Adya-Aloka-durbhedam
sUryAd yA .Aloka-durbhedam
hArdam tat_ dAruNam tama: ||22||
.
an-Atmani - i unSelf =
zarIra_Adau - the body &c =
Atma.bhAvanam aGga yat - what is self-feeling in the flesh =
sUrya.Adi-Aloka / sUrya_Adya_Aloka-durbhedam - x =
hArdam - m heart-felt =
tat_dAruNam tama: - that terrible darkness =
~vlm.22. But the error of taking the material body for the immaterial soul, is so deep rooted in the mind; that it is as difficult to remove, as it is for the strongest sun beams to perceive the mental gloom of men.
~sv.23 21-26 The confusion of the body with the self is the greatest delusion, which the light of the sun cannot dispel.
\
आत्मन्य्.एव .आत्म.भावेन सर्व.व्यापि निरञ्जनम् ।
Atmani_ eva_Atma.bhAvena sarva.vyApi niraJjanam |
चिन्मात्रम् अमलो .अस्मि .इति ज्ञानादित्येन नश्यति ॥६।८२।२३॥
cinmAtram amalo_asmi_iti jJAna-Adityena nazyati ||23||
.
Atmani eva Atma.bhAvena - x =
sarva.vyApi niraJjanam - x =
cin-mAtram - x =
amala: asmi iti - x =
jJAna_Adityena nazyati - by the Wisdom-Sun is destroyed =
~vlm.23. This impervious darkness of the mind, is only to be perceived by the sun-shine of knowledge; that our soul is the seat of immaculate and all pervading spirit of God, and that I myself am no other than the pure intellect which is in me. (The anal Huq of Mansur).
~sv.23 21-26 The confusion of the body with the self is the greatest delusion, which the light of the sun cannot dispel.
\
अन्ये च विदित.आत्मानो भावयन्ति यथा.एव यत् ।
anye ca vidita_AtmAno bhAvayanti yathA_eva yat |
तत् तथा.एव.आशु पश्यन्ति दृढ-भावनया तया ॥६।८२।२४॥
tat tathA_eva_Azu pazyanti dRDha-bhAvanayA tayA ||24||
.
and other knowledgable souls
just as they are affected
just so they know it to be
thru that firmness of feeling
.
~vwv.789/24. What and in which manner exactly, the others who_ have known the Self contemplate, they perceive that quickly just in that manner, by that firm contemplation.
~vlm.24. Those that have known the supreme soul meditate on it in this manner in their own souls, until they find themselves to be assimilated to the same by their extense thought of it.
*jd.24 - anye ca vidita_AtmAna: अन्ये च विदित.आत्मानः and other knowledgable souls = bhAvayanti yathA_eva yat भावयन्ति यथा.एव यत् - feel/affect thus just what = tat tathA_eva_Azu pazyanti तत् तथा.एव .आशु पश्यन्ति that thus just so they see/know = dRDha-bhAvanayA tayA दृढ-भावनया तया - by that firm feeling.
25|o/
दृढ-भाव-अनुसंधानाद् विमूढा अपि राघव ।
विषम् नयन्त्य् .अमृतताम् अमृतम् विषताम् अपि ॥६।८२।२५॥
dRDha-bhAva_anusaMdhAnAd vimUDhA api rAghava |
viSam nayanti_ amRtatAm amRtam viSatAm api ||25||
.
dRDha-bhAva_anusaMdhAnA-d - from firm experiential investigation =
vimUDhA-: api rAghava - only fools, rAghava =
viSam nayanti amRta-tAm - mix poison with nectar =
amRtam viSatAm api - though the nectar becomes poison.
~vlm.25. It is hence, O Ráma! that somemen convert the deadly poison to sweet ambrosial food, and change the delicious nectar to bitter gall. (Thus Siva the God and yogi converts the snake poison to his food and the sweets offered to his topmost mouth to the bitterest bane).
~sv.23 21-26 The confusion of the body with the self is the greatest delusion, which the light of the sun cannot dispel.
*jd.25 - dRDha-bhAva_anusaMdhAnA-d - from firm experiential investigation = vimUDhA-: api rAghava - only fools, rAghava = viSam nayanti amRta-tAm - mix poison with nectar = amRtam viSatAm api - though the nectar becomes poison.
26|o/
एवम् यथा यद् एव_इह भाव्यते दृढ-भावनात् ।
भूयते हि तद् एव .आशु तद् इत्य् आलोकितम् मुहु: ॥६।८२।२६॥
evam yathA yat_ eva_iha bhAvyate dRDha-bhAvanAt |
bhUyate hi tat_ eva_Azu tat_ iti_ Alokitam muhu: ||26||
.
so it is that what is merely felt here
out of firm feeling
is at-once experienced and is beheld again
.
~vlm.26. So whatever is thought upon with intensity in any manner and on any occasion, the same comes to take place as it is seen in many instances.
~vwv.790/26. Thus, whatever is conceived here in whichever manner through firm contemplation, that alone surely takes place quickly, perceived constantly in that manner.
~sv.23 21-26 The confusion of the body with the self is the greatest delusion, which the light of the sun cannot dispel.
*jd.26 - evam yathA - so thus = yad eva iha bhAvyate - what is only experienced here = dRDha-bhAvanA-t - out of firm feeling = bhUyate hi tad eva Azu - that is at-once experienced = tad-ity-Alokitam muhu: - as "That" is beheld again.
27|Ø
सत्य-भावन-दृष्टो .अयम् देहो देहो भवत्य् अलम् ।
satya-bhAvana-dRSTo_ayam deho_ deho_ bhavati_alam |
दृष्टस् त्व् .असत्य-भावेन व्योमताम् याति देहक: ॥६।८२।२७॥
dRSTa:_ tv_ asatya-bhAvena vyomatAm yAti dehaka: ||27||
.
satya-bhAvana-dRSTa: ayam deha: - this such/real-feeling-seen body =
deho_ bhavaty alam - is certainly a body =
dRSTas tv asatya-bhAvena - but with unsuch-feeling =
vyoma-tAm yAti dehaka-: - to space-ness goes the embodiment.
~sv.27 When the body is considered real, it becomes a real body. When it is perceived with the knowledge that it is unreal, it is merged in space. Whatever notion is firmly held concerning the body, that it becomes.
~vlm.27. The body when seen in the light of a reality, is found to be a real existence; but being looked upon as an unreality, it vanishes into nothing (or it mixes in the vacuity of Brahma).
~vwv.791/27. Seen with the notion of the real, this body completely becomes the (physical) body. But, seen with the notion of the unreal, the body is reduced to the state of the sky (or becomes subtle as space).
*jd.27 - satya-bhAvana-dRSTa: ayam deha: - this such/real-feeling-seen body = deho_ bhavaty alam - is certainly a body = dRSTas tv asatya-bhAvena - but with unsuch-feeling = vyoma-tAm yAti dehaka-: - to space-ness goes the embodiment.
अणिमा.आदि-पद=प्राप्तौ ज्ञान-युक्तिर् इति श्रुता । भवता साधुना राम युक्तिम् अन्याम् इमाम् शृणु ॥६।८२।
aNimA.Adi-pada=prAptau jJAna-yukti:_ iti zrutA | bhavatA sAdhunA rAma yuktim anyAm imAm zRNu || 28||
.
aNimA.Adi-pada=prAptau अणिमाँआदि-पद=प्राप्तौ in getting the Atomic State and the like =
jJAna-yukti:_ iti zrutA ज्ञान-युक्तिर् इति श्रुता such is the Wisdom Method. =
bhavatA sAdhunA rAma भवता साधुना राम by Your Grace, SAdhu, rAma =
yuktim anyAm imAm zRNu युक्तिम् अन्याम् इमां शृणु let another method be heard.
~vlm.28. You have thus heard from me, o righteous Ráma! the theoretical mode (jnána-yukti) of attaining the capacities of magnifying and minimizing one's person at will; I will now tell you of another method of gaining these powers, to which
you shall have now to attend.
~sv.28-29 Another method is the practice of exhalation whereby the jiva is raised from the abode of the kundalini and made to abandon this body, ...
*jd.28 - aNimA.Adi-pada=prAptau अणिमाँआदि-पद=प्राप्तौ in getting the Atomic State and the like = jJAna-yukti:_ iti zrutA ज्ञान-युक्तिर् इति श्रुता such is the Wisdom Method. = bhavatA sAdhunA rAma भवता साधुना राम by Your Grace, SAdhu, rAma = yuktim anyAm imAm zRNu युक्तिम् अन्याम् इमां शृणु let another method be heard.
29|o/
रेचक-अभ्यास-योगेन जीव: कुण्डलिनी-गृहात् ।
उद्धृत्य योज्यते यावद् आमोद: पवनाद् इव ॥६।८२।२९॥
recaka_abhyAsa-yogena jIva: kuNDalinI-gRhAt |
uddhRtya yojyate yAvat_Amoda: pavanAt_iva ||29||
.
recaka_abhyAsa-yogena - by the yogis practice of rechaka.Outbreath =
jIva: kuNDalinI-gRhAt - the Living.jIva thru the grip of kuNDalinI =
uddhRtya - having raised =
yojyate yAvad - as it is joined =
Amoda: pavanAt iva - like fragrance from the air...
~vwv.854-856/29-30-31. By the application of the practice of _recaka (or exhalation), as long as the individual soul is joined to a body or a living being or his intellect, drawing it out from the abode of _kuNDalinI, like fragrance from the wind ...
~vlm.29. You can practice by exhalation of yourrechaka breath, to extract your vital power (life) from the cell of your Kundalini artery, and infuse it into another body; as the winds of the air, carry the fragrance of flowers into the nostrils. (This is the mode of ones forsaking its own body in order to enliven another).
~sv.28-29 Another method is the practice of exhalation whereby the jiva is raised from the abode of the kundalini and made to abandon this body, ...
*jd.29 - recaka_abhyAsa-yogena - by the yogis practice of rechaka.Outbreath =
jIva: kuNDalinI-gRhAt - the Living.jIva thru the grip of kuNDalinI =
uddhRtya - having raised = yojyate yAvad - as it is joined = Amoda: pavanAt iva - like fragrance from the air.
30|o/
त्यज्यते विरत-स्पन्दो_ देहो_sयम् काष्ठ-लोष्टवत् ।
देहे_sपि जीवे_sपि मतावासेचक इवादर: ॥६।८२।३०॥
tyajyate virata-spanda:_ deha:_ ayam kASTha-loSTavat |
dehe_api jIve_api matau_ Asecaka ivAdara: ||30||
.
...
tyajyate_virata-spando_ - x =
deho_ayam kASTha-loSTavat - x =
dehe_api jIve_api matau_ - x =
Asecaka iva.Adara: - x =
~vwv.854-856/29-30-31. , (so long), this body is left without movement like a piece of wood or a lump of earth. Like the desire (or preference) in one who_ sprinkles water, the individual soul is placed within animare or inanimate beings at will and as desired, for enjoying its riches thoroughly.
~vlm.30. The former body is left lifeless like a log of wood or block of stone, and such is the relation between the body and life; as that of a basket and its water, which is powered out to enliven the plans.
~sv.30 ... which then becomes inert like a log of wood.
*AB. virata-spanda uparata-ceSTa: kASTha-loSTavad bhavati | pareSAm dehe jIve matau_ api ...
31|Ø
स्थावरे जंगमे वा.अपि यथा .अभिमतया .इच्छया ।
sthAvare jaMgame vA_ api yathA_ abhimatayA_ icchayA |
भोक्तुम् तत् सम्पदम् सम्यग् जीवो ऽन्तर् विनिवेश्यते ॥६।८२।३१॥
bhoktum tat_ sampadam samyak_ jIvo_ anta:_ vinivezyate ||31||
.
sthAvare jaMgame vA api - whether stable or moving =
yathA abhimatayA icchayA - as by a wishful desire =
bhoktum tat sampadam samyag - to enjoy that fortune fully =
jIva: antar vinivezyate - the Living.jIva sets.out within =
~vwv.854-856/29-30-31. ... the individual soul is placed within animate or inanimate beings at will and as desired, for enjoying its riches thoroughly.
~vlm.31. Thus is the life infused in all movable and immovable things, in order to enjoy the pleasures of their particular states at its pleasure.
~sv.31 Then the jiva can enter into any other body, moving or non-moving, and undergo the desired experience.
विश् #viz -> #niviz -> #viniviz - put, place, fix, turn (tasmin), appoint to, set about (tasmin) • *vinivezyate – is vi-ni-entered +
* sthAvare jaMgame vA api - whether stable or moving = yathA abhimatayA icchayA - as by a wishful desire = bhoktum tat sampadam samyag - to enjoy that fortune fully = jIva: antar vinivezyate - the Living.jIva sets.out within =
32|Ø
इति सिद्धि-श्रियम् भुक्त्वा स्थितम् चेत् तद् वपु: पुन: ।
iti siddhi-zriyam bhuktvA sthitam cet_ tat_ vapu: puna: |
प्रविश्यते स्वम् अन्यद् वा यद् यत् तात विरोचते ॥६।८२।३२॥
pravizyate svam anyat_vA yat_yat_tAta virocate ||32||
.
iti siddhi-zriyam bhuktvA - having enjoyed such a wealth of Powers
sthitam cet - x =
tad vapu: puna: - x =
pravizyate svam - x =
anyad vA - x =
yad yat tAta virocate - x =
~vwv.857/32. Dear One! Having thus enjoyed the fulfilment of super-human power, it that body, one's own or another, is still existing, whichever is agreeable is again entered into.
~vlm.32. The living soul having relished the bliss of its consummate state, returns to its former body if it is still in existence, or it goes and settles somewhere else, as it may best suit its taste.
~sv.32 After thus having acquired the experience, it can re-enter the previous body or any other body at its will and pleasure.
33|Ø
देह.आदयस् तथा बिम्बान् व्याप्तवत्या .अखिलान् अथ ।
deha_Adaya:_ tathA bimbAn vyAptavatyA _akhilAn atha |
संविदा जगद् आपूर्य सम्पूर्णम् स्थीयते ऽथवा ॥६।८२।३३॥
saMvidA jagat_ ApUrya sampUrNam sthIyate_'thavA ||33||
.
deha_Adayas tathA – thus of the various bodies =
bimbAn - the images =
vyAptavatyA - w hvg got =
akhilAn - entire =
atha - & then =
saMvidA jagad ApUrya - the world being filled with Awareness =
sampUrNam sthIyate - overflows with existence; =
athavA - otherwise... =
~vwv.858/33. Or perhaps, in that manner, it remains full afterwards, having filled up the world with consciousness which is pervading all images beginning with the body.
~vlm.33. The yogis thus pass into all bodies and lives with their conscious souls, and fill the world also by magnifying their spirits over all space.
~sv.33-34 Or, it may remain as the all-pervading consciousness without entering into any particular body.
देहादयस्तथा बिम्बान्व्याप्तवत्याखिलानथ ।
संविदा जगदापूर्य सम्पूर्ण स्थीयतेऽथवा ।। ३३
VA - Or the yogi may remain as undivided consciousness, which fills
the whole world,
देहादयस्तथा बिम्बान्व्याप्तवत्याखिलानथ - ?
AS: Here is the अन्वय:
अथवा अखिलान् देहादयः बिम्बान् व्याप्तवत्या संविदा अथ सम्पूर्णं जगत् आपूर्य स्थीयते ।
Thus, with his consciousness which envelops all the images - like the worldly
objects including bodies, he might stay filling the whole world. Thus, he may
either hop from body to body or envelope all at once!
*jd. so "consciousness" = cit = saMvit = what else?!
34|o/
ज्ञात्वा सदा .अभ्युदितम् उज्झित-दोषमीशो
jJAtvA sadA_abhyuditam ujjhita-doSamIzo
यद्यद् यथा समभिवाञ्छति चित्.प्रकाश: ।
yadyat_ yathA samabhivAJchati cit.prakAza: |
प्राप्नोति तत्तद् ciरेण तथैव राम
prApnoti tattad cireNa tathaiva rAma
सम्यक्-पदम् विदुर् अनावरणत्वम् एव ॥६।८२।३४॥
samyak-padam vidu:_ anAvaraNatvam eva ||34||
.
jJAtvA - hvg Known =
sadA abhyuditam - the ever-arisen =
ujjhita-doSamIza: - x =
yadyad - whichever =
yathA samabhivAJchati - as h.it desires =
cit.prakAza: - radiant Consciousness =
prApnoti tattad - h.it gets =
cireNa tathaiva - for.long thusly =
o rAma =
samyak-padam vidu: x
an-AvaraNatvam eva - without the state of veiling too.
~vlm.34. The yogi who_ is lord of himself by his enlightened understanding, and his knowledge of all things beside their accompanying evils; obtains in an instant whatever he wants to have, and which is present before the effulgence of divine light (anávarana Brahma jyoti).
~sv.33-34 Or, it may remain as the all-pervading consciousness without entering into any particular body.
Jiva Das
oॐm
FM.6.82
ATOMICITY
jd—
the aNu.Bit is the minim here.
it is most often translated as "atom".
it is
the Singularity in a Big Bang
:
the parama.aNu.Super.Atom
generates many Singularities
.
VASISHTHA said—
अणुताम् स्थूलताम् वापि यथा गच्छति योगिनाम् ।
aNutAm sthUlatAm vA.api yathA gacchati yoginAm |
देहो नाम तथा सम्यग् वक्ष्यमाणम् इदम् शृणु ॥६।८२।१॥
deha: nAma tathA samyak vakSyamANam idam zRNu ||6|82|1||
.
aNu.bit/atom.tA.ness/state.m sthUla.gross/material.tA.ness/state.m vA.or api.even/tho / yathA.as/how gacchat.going.to.i Yogin.nAm = deha.body: nAma.name/namely/for.example tathA.thus samyak.whole \ vakSyamAna.2B.mentioned.m idam.this.here zRNu.hear/pay.attention
.
if you wonder about the bodies of yogIs
(whether atomic or gross)
&
how they travel.about in them
—
all this will be explained
:
pay attention now
...
*sv. ... how the yogis made their bodies atomic, as also enormous.
*vlm.p.1. Vasishtha, continued:—Now hear me now tell you how yogis are able to expand and contract their bodies at will, reducing to atomic proportions and expanding to gross dimensions.
* aNu.bit/atom.tA.ness/state.m sthUla.gross/material.tA.ness/state.m vA.or api.even/tho / yathA.as/how gacchat.going.to.i Yogin.nAm = deha.body: nAma.name/namely/for.example tathA.thus samyak.whole \ vakSyamAna.2B.mentioned.m idam.this.here zRNu.hear/pay.attention
हृद्य् अब्ज.चक्र.कोश.ऊर्ध्वम् प्रस्फुरत्य् आनलः कणः ।
hRdi abja.cakra.koza.Urdhvam prasphurati Anala: kaNa: |
हेम.भ्रमरवत्.स.आन्ध्य.विद्युत् लव इव अम्बरे ॥६।८२।२॥
hema.bhramaravat.sa.Andhya.vidyut lava* iva ambare ||6|82|2||
.
hRdi . in the Heart abja.cakra.koza.Urdhvam – raincloud.chakra.sheath.above
prasphurati Anala: kaNa: . a fiery spark projects hema.bhramaravat.sAndhya.vidyul.lava iva . as whin golden.beelike.blinding.lightning.flash iva ambare . in the sky
.
*vlm.2. There is above the lotus.like diaphragm of the heart, a blazing fire emitting its sparks, like gold coloured butterflies flirting about it, and flaring as flashes of lightning in the evening clouds. (This is the jatharAgni or culinary {digestive} fire).
*vwv.826/2 The spark of fire becomes manifest above the bud of the lotus.wheel of the heart like a golden bee and like a fragment of lightning in the twilight, over the cloud.
*sv.2 There is a spark of fire that burns just above the heart.lotus.
* hRdi . in the Heart abja.cakra.koza.Urdhvam – raincloud.chakra.sheath.above prasphurati Anala: kaNa: . a fiery spark projects hema.bhramaravat.sAndhya.vidyul.lava iva . as i/ golden.beelike.sAndhya.lightning.stroke iva ambare . in the sky.
स प्रवर्धन.संवित्त्या वात्ययैव आशु वर्धते ।
sa* pravardhana.saMvittyA vAtyayA.eva Azu vardhate |
संविद्.रूपतया नूनम् अर्कवद् यातिचोदयम् ॥६।८२।३॥
saMvit.rUpatayA nUnam arkavat yAti ca .udayam ||6|82|3||
.
pravardhana*
vAtyayA*
.
sas.he/it pravardhana*.Samvitti.Understanding.A / vAtyayA* eva.even/only/indeed Azu.quickly\swift/a.horse vardhat.growing.e = saMvid.awareness.rUpa.form/shape/color.tA.ness/state.yA nUnam.now/just\immediately\in future/then/therefore\certainly\indeed \ arka.sun/star.vat.like/-ful yAti.coming.to ca.and/also udaya.rise/ascent.rise/ascent.m
.
sa: This (Fire)
pravardhana.saMvittyA by the proliferation of awareness
vAtyayA iva Azu vardhate grows quickly, as.if by the wind.
saMvid.rUpatayA nUnam And so with the form of Awareness
arkavat yAti ca udayam like the sun it comes to rise
.
*AB. sa Anala... ||
*vlm.3. It is fanned and roused by the enkindling animal spirit, which blows over it as with the breath of the wind; it pervades the whole body without burning it, and shines as brightly as the sun in the form of our consciousness.
*vwv.827/3 That (spark of fire) grows quickly, as if by a storm, through increasing consciousness. On account of its nature hacing the characteristic of consciousness, it certainly rises like the sun (which is self.luminous).
*sv.3 This fire is quickly augmented, but since it is of the nature of consciousness, it arises as the light of knowledge.
* सः This (Fire) प्रवर्धन.संवित्त्या by the proliferation of awareness वात्यया.इव .आशु वर्धते grows quickly, as.if by the wind. संविद्.रूपतया नूनम् And so with the form of Awareness अर्कवद् याति च उदयम् like the sun it comes to rise.
सं ध्याभ्र.प्रथमार्काभो वृद्धिमभ्यागतः क्षणात् ।
saMdhya.abhra.prathama.arka.Abha: vRddhim abhyAgata: kSaNAt |
गालयत्य् अखिलम् साङ्गम् देहम् हेम यथानलः ॥६।८२।४॥
gAlayati akhilam sAGgam deham hema yathA anala: ||6|82|4||
.
saMdhya.abhra.prathama.arka.Abha: /
vRddhim abhyAgata: kSaNAt =
gAlayati akhilam sAGgam \
deham hema yathA anala:
.
saMdhya.abhra.prathama.arka=Abha: dawn.cloud.first.sun=glow
vRddhim abhyAgata: kSaNAt . to growth approached suddenly
gAlayati akhilam sAGgam . melts it wholly w its limbs
deham . m Body hema yathA anala: . as fire does gold
.
*vlm.4. Being then kindled into a blaze in an instant, like the early raise of the rising sun gleaming upon the morning clouds; it melts down the whole body (to its toes and nails), as the burning furnace dissolves the gold in the crucible, (It is impossible to make out anything of this allegory).
*vwv.828/4 (The spark of fire), resembling the first ray of light in the sky at dawn, hacing obtained growth in a moment, causes the entire body with its limbs to vanish, as fire causes gold to vanish.
*sv.4 When it thus grows in magnitude in a moment, it is able to dissolve the entire body; ...
जल.स्पर्श.असहः युक्त्या गलयेत् प्रपद.आदयः ।
jala.sparza*asaha: yuktyA galayet prapada*Adaya: |
बाह्य एव अनल.स्पर्शात् स्वान्ते वस्तु.विशेषतः ॥६।८२।५॥
bAhya* eva anala.sparzAt svAnte vastu.vizeSata: ||6|82|5||
.
jala.sparza asaha: yuktyA galayet prapadAdaya: bAhya eva anala.sparzAt svAnte vastu.vizeSata:
.
*vlm.5. Being unextinguishable by water, it burns the whole outer body down to the feet; and then it coils inside the body, and remains in the form of the mind in the ativáhika or spiritual body of man. (It is hard to find out the hidden sense of this passage also).
*vwv.829/5 As external fire, intolerant to the contact of water on account of its peculiar nature, can just swallow it through contact within its boundary, the vital fire can swallow (the body) even from the foot upwards, by an expedient.
*sv.5 ...even the water.element in the body is evaporated by its heat.
#asaha. . incapable of bearing (or producing young ones) • not bearing or enduring (ifc. or with gen.) *KSS. • not able to, not capable of (Inf. or in comp.) KSS.
स शरीर.द्वयम् पश्चात् विधूय क्वा अपि लीयते ।
sa* zarIra.dvayam pazcAt vidhUya kvA api lIyate |
वि.क्षोभितेन प्राणेन नीहारः वात्यया यथा ॥६।८२।६॥
vi.kSobhitena prANena nIhAra: vAtyayA yathA ||6|82|6||
.
sa* zarIra.dvayam pazcAt – he the dual.body – vidhUya.washed.off/removed kva api lIyate . somewhen is made.to.subside . vikSobhitena prANena . by the tossing prANa.Air . nIhAra: vAtyayA yathA . as fog by the wind.
*vlm.6. Having then reduced the inner body likewise, it becomes lifeless of itself; and becomes extinct as the frost at the blowing of winds (or blast of a tempest).
*vwv.830/6 Then, that (fire), having shaken off the two bodies (i.e., the physical and the vital), vanishes somewhere due to the agitated vital air, as fog due to a storm.
*sv.6 Then, having abandoned the two bodies (the physical and the subtle), it is able to go where it likes.
हृ #hR .> #hAra .> #nIhAra: . mist, fog, hoar.frost, heavy dew (cf. nihAra • ni>hR) • bowel movement [prob thru assoc. with nihAra • n. kara : . "dew.maker " or "cold.rayed", the moon • n. cakSus adj.. one whose eyes are veiled by mist BhP • nIhArAya, nIhArAyate Nom. Atm. to become or make mist • nIhArIàkR, to convert into mist mcar.
आधार.नाडी.निर्हीना व्योम.स्था एव अवशिष्यते ।
AdhAra.nADI.nirhInA vyoma.sthA eva avaziSyate |
शक्तिः कुण्डलिनी वह्नेः धूम.लेखा इव निर्गता ॥६।८२।७॥
zakti: kuNDalinI vahne: dhUma.lekhA iva nirgatA ||6|82|7||
.
AdhAra. supportive.nADI.channel.nirhIna. unloosed.A..f..
vyoma.sthA eva avaziSyate . space.set indeed/only it remains
zakti: kuNDalinI vahner . the kuNDalinI Power of vahni Fire
dhUma.lekhA iva nirgatA . like a smoke.streak gone forth
.
*vwv.831/7 The Power that is kuNDalinI, which has abandoned the supporting channel of bio.energy, is left remaining as (a power) existing in the space (of the subtle body), like a streak of smoke gone out of fire.
*vlm.7. The force of the Kundaliní or intestinal canal, being put out to the fundamental artery of the rectum; remains in the vacuity of the spiritual body, like a shadow of the smoke of fire.
*sv.7 The kundalini power rises up like smoke from fire and is merged in the space, as it were.
#nirhIna . not cited in google . in apazyat pati.nirhInA zayanam zUnyatAm gatam, y6085.003, ABComm. suggests nirhInA tyaktA ||6|82| • bhRSTa.bIja.upamA yeSam. punar.janana.varjitA | vAsanÂrasa.nirhInA: jIvanmuktA: hi te sthitA: || y5091.046
क्रोडीकृत.मनोबुद्धि.मय=जीव.आद्य्.अहम्कृतिः ।
kroDI.kRta.mana:buddhi.maya=jIva.Adi*ahamkRti: |
अन्तः.स्फुरच् चमत्कारा धूम.लेखा इव नागरी ॥६।८२।८॥
anta:.sphurat camatkArA dhUma.lekhA iva nAgarI ||6|82|8||
.
kroDI.kRta.mano.buddhi.maya.jIva Ady.ahaMkRRiti: .
chest/hollow.made.manas.buddhi.&c.construct.jIva.&c.ahaMkRti
anta:.sphurat camatkArA . vibrant within is a wonderment
dhUma.lekhA iva nAgarI . like a smoke.streak in a burning city
.
*vwv.832/8 (There), as the ego.activity of the individualised consciousness and the like, consisting of the mind and the intellect which have been embraced (or seized by the individualised consciousness), it provides a spectacle throbbing (or becoming manifest) within (the subtle body) like a streak of smoke in a city.
*vlm.8. This smoky shade parades over the heart like a swarthy maiden, and encloses in her bosom the subtile body composed of its mind and understanding, the living principle and its egoism.
*sv.8 Holding fast the mind, buddhi and the egosense, this kundalini shines radiantly as a particle of dust.
*jd.8 . kroDI.kRta.mano.buddhi.maya.jIva Ady.ahaMkRRiti: . chest/hollow.made.manas.buddhi.&c.construct.jIva.&c.ahaMkRti anta:.sphurat camatkArA . vibrant within is a wonderment dhUma.lekhA iva nAgarI . like a smoke.streak in a burning city.
बिसे शैले तृणे भित्ताव् उपले दिवि भूतले ।
bise zaile tRNe bhittau upale divi bhUtale |
सा यथा योज्यते यत्र तेन निर्यात्य् अलम् तथा ॥६।८२।९॥
sA yathA yojyate yatra tena niryAti alam tathA ||6|82|9||
.
bise . in a lotus.fibre zaile . in a mountain tRNe . in grass bhittau . in a wall
upale . in a millstone divi . in heaven bhUtale . on earth
sA yathA yojyate yatra . ujyate??? see MW re >vaj, <ojas
tena niryAti alam tathA
.
*vwv. 833/9. Where and in which manner it is joined, in the fibre of a lotus, in a mountain, in a straw, in a wall, in a stone, in the heaven or in the surface of the earth, by that and in that manner it goes out completely.
*vlm.9. It has the power to enter into the porous fibres of lotuses to penetrate the rocks, to stretch over the grass, to pop into houses and stones, to pry in the sky and ply in the ground, and remain and move about everywhere in the manner it likes of its own will. (This power is called sakti or energy which is omnipotent).
*sv.9 This spark or this particle is then able to enter into anything whatsoever.
*jd.9 . bise . in a lotus.fibre zaile . in a mountain tRNe . in grass bhittau . in a wall upale . in a millstone divi . in heaven bhUtale . on earth sA yathA yojyate yatra . ujyate??? see MW re >vaj, <ojas . tena niryAti alam tathA
संवित्तिः सा एव यात्य् अहम् रस.आद्यन्तम् यथाक्रमम् ।
saMvitti: sA eva yAti aham rasa*Adyantam yathAkramam |
रसेन आपूर्णताम् एति तन्त्री.भार इव अम्बुना ॥६।८२।१०॥
rasena ApUrNatAm eti tantrI.bhAra* iva ambunA ||6|82|10||
.
saMvitti: sA eva yAti aham rasa Adyantam yathAkramam rasena ApUrNatAm eti tantrI.bhAra iva ambunA
.
*vlm.10. This power produces consciousness and sensibility, by the sap and serum which it supplies to the whole body; and is itself filled with juice, like a leather bag that is dipped into a well or water.
*vwv.834/10 That conscious power kuNDalinI alone proceeds in due order to the beginning and end of the vital essence (of the body). It attains to fulness all around by the vital essence, like a mass of strings by water.
*sv.10.12 Then this kuNDalinI releases the water and the earth elements that had previously been absorbed into itself and the body resumes its original shape.
रस.आपूर्णा यथाकारम् भावयत्य् आशु तत् तथा ।
rasa*ApUrNA yathAkAram bhAvayati Azu tat tathA |
धत्ते चित्र.कृतो बुद्धौ रेखा राम यथा कृतिम् ॥६।८२।११॥
dhatte citra.kRta: buddhau rekhA rAma yathA kRtim ||6|82|11||
.
rasApUrNA yathAkAram
bhAvayati Azu tat tathA – imagining soon that thus
dhatte citrakRta: buddhau rekhA rAma yathA kRtim
.
*vwv.835/11 Rama! Filled all around with the vital essence, whatever form it conceives, it quickly assumes that in that manner, as a drawing undergoes creation in the mind of a painter.
*vlm.11. This great artery of Kundaliní being filled with gastric juice, forms the body in any shape it likes; as an artist draws the lines of a picture in any form, as it is pictured in his mind. (Hence it depends on the gastric artery to extend and sketch out the body according to its own plan).
*sv.10.12 Then this kuNDalinI releases the water and the earth elements that had previously been absorbed into itself and the body resumes its original shape.
दृढ.भाव.वशात् अन्तर् अस्थीन्य् आप्नोति सा ततः ।
dRDha.bhAva.vazAt antar asthIni Apnoti sA tata: |
मातृ.गर्भ.निषण्णेषु सु.सूक्ष्मा इव अङ्कुर.स्थितिः ॥६।८२।१२॥
mAtR.garbha.niSaNNeSu su.sUkSmA iva aGkura.sthiti: ||6|82|12||
.
dRDha.bhAva.vazAd anta: asthIni Apnoti sA tata: mAtR.garbha.niSaNNeSu su.sUkSmA iva aGkura.sthiti: #niSaNNa
.
*vlm.12. It supplies the embryonic seed placed in the foetus of the mother, with the power of its evolution into the fleshy and bony parts of its future body; as the tender sprout of the vegitative seed, waxes in time to a hard woody tree. (The act of evolution is attributed in the text to the triple causality of the physical nutrition in the stomach, the metaphysical cause of the intensity of thought in the growing mind, and the psychological tendency of the soul, produced from the fourth and prime cause of its prior propensity, which is inbred in grain and essential nature of every being, the intense thought is called [Sanskrit: *]).
*vwv.836/12 Then, it obtains bones within, on account of the power of firm thought, similar to the very subtle state of offspring within what is residing in the mother's womb.
*sv.10.12 Then this kuNDalinI releases the water and the earth elements that had previously been absorbed into itself and the body resumes its original shape.
यथा अभिमतम् आकारम् प्रमाणम् वेत्ति राघव ।
yathA abhimatam AkAram pramANam vetti rAghava |
जीव.शक्तिर् अवाप्नोति सुमेरु आदि तृण आदि च ॥६।८२।१३॥
jIva.zakti: avApnoti sumeru Adi tRNa Adi ca ||6|82|13||
.
rAghava,
whatever is wished.for
the Life.Power makes known as evident form
whether Mount.sumeru or a windblown straw
.
* rAghava yathA abhimata m . since/as wished/imagined AkAram pramANam vetti . it knows an evident form jIva.zakti: avApnoti . the jIva.shakti meets.with sumeru.Adi tRNa.Adi ca – Mount.sumeru.&c and straw.&c.
*vlm.13. Know Ràma, this certain truth which is acknowledged by the wise, that the living principles acquire its desired state and stature, be it that of a mountain or bit of straw.
*vwv.837/13 Rama! The life.energy experiences a form as desired and obtains a size such as the mountain Sumeru or a straw.
*sv.13 Thus, the jiva is able to become as small as an atom and as big as a mountain.
* rAghava yathA abhimata m . since/as wished/imagined AkAram pramANam vetti . it knows an evident form jIva.zakti: avApnoti . the jIva.shakti meets.with sumeru.Adi tRNa.Adi ca – Mount.sumeru.&c and straw.&c.
श्रुतम् त्वया योग.साध्यम् अणिम.आद्य्.अर्थ.साधनम् ।
zrutam tvayA yoga.sAdhyam aNima.Adi*artha.sAdhanam |
ज्ञान.साध्यम् इदानीम् त्वम् शृणु श्रवण.भूषणम् ॥६।८२।१४॥
jJAna.sAdhyam idAnIm tvam zRNu zravaNa.bhUSaNam ||6|82|14||
.
you've heard enuf about such yogic practices
as Atomicity
:
now
you ought to hear about practising Wisdom
which is more interesting to hear
.
zrutam tvayA yoga.sAdhyam aNima.Adi*artha.sAdhanam | jJAna.sAdhyam idAnIm tvam zRNu zravaNa.bhUSaNam
.
*vlm.14. You have heard. O Ràma! of certain powers as of diminishing and increasing the bulk and stature of the body, attainable by the practice of yoga; you will now hear me give you an interesting lecture, regarding the attainment of these capacities by means of knowledge or jnàna.
*sv.14 I have thus described to you the yogic method, and shall now deal with the wisdom.approach.
एकम् चिन्मात्रम् अस्ति इह शुद्धम् सौम्यम् अ.लक्षिमत् ।
ekam cit.mAtram asti iha zuddham saumyam a.lakSimat |
सूक्ष्मात् सूक्ष्मतरम् शान्तम् न जगत् न जगत्.क्रिया ॥६।८२।१५॥
sUkSmAt sUkSmataram zAntam na jagat na jagat.kriyA ||6|82|15||
.
one Consciousness.mode is here
pure cool unmarked
from subtle to subtler
at.peace
not the world
nor worldly works
.
ekam cit.mAtram asti iha zuddham saumyam a.lakSimat | sUkSmAt sUkSmataram zAntam na jagat na jagat.kriyA
.
*vlm. ... inscrutable, pure and most charming; which is minuter that the minutest, perfectly tranquil and is nothing of the mundane world or any of its actions or properties.
*sv. ... the subtlest of the subtle, tranquil, which is neither the world nor its activities.
लग् #lag .> #lakSa. . (prob. fr. .> #lag. as "that which is attached or fixed") . a mark, sign, token, (esp) a mark to aim at, target, object (cf. #labdha.l. • AkAze lakSam.bandh, to fix the gaze vaguely on space, look into space as if at some object barely visible in the distance • cf. also #AkAza.baddha.lakSa) • appearance, show, pretence (cf. #l..supta). •.• #lakSi. in Comp. +
तत् चिनोत्य् आत्मना आत्मानम् संकल्प.उन्मुखताम् गतम् ।
tat cinoti AtmanA AtmAnam saMkalpa*unmukhatAm gatam |
यदा तदा जीव इति प्रोक्तम् आविलताम् गतम् ॥६।८२।१६॥
yadA tadA jIva* iti proktam AvilatAm gatam ||6|82|16||
.
tat cinoti . that conceives AtmanA AtmAnam . by self the self saMkalpa*unmukhatAm gatam – gone to a state of conceptual unfolding +
yadA.when – tadA.then – jIva* iti proktam . the Living.Jîva so is said.to.be
AvilatAm gatam . gone to turbidness
.
*sv. It is aware of itself: hence this jiva.hood arises.
*vlm.16. The same chit..intellect being collected in itself into an individuality (by its power of chayana integration) from the undivided whole, and assuming the power of will or volition.sankalpa itself, becomes the living soul by transformation of its pure nature to an impure one.
* tat cinoti . that conceives AtmanA AtmAnam . by self the self saMkalpa*unmukhatAm gatam – gone to a state of conceptual unfolding + yadA.when – tadA.then – jIva* iti proktam . the Living.Jîva so is said.to.be AvilatAm gatam . gone to turbidness
असत्यम् एव संकल्प.भ्रमेण इदम् शरीरकम् ।
asatyam eva saMkalpa.bhrameNa idam zarIrakam |
जीवः पश्यति मूढात्मा बालः यक्षम् इव उद्धतम् ॥६।८२।१७॥
jIva: pazyati mUDhAtmA bAla: yakSam iva uddhatam ||6|82|17||
.
this body is a thing that is not.So
but
thru conceptual delusion
the Living jIva sees it as.if it were real
just as a muddle.headed boy sees an aroused yakSha.Demon
.
*vwv.784/17 The living being having a perplexed intellect sees this body on account of an error of thought, wuite falsely, as a boy (sees) a ghost raised up (from his fancy).
*vlm. The will is a fallacy, and the body is a mistake; (because there is no mutation of volition or personality of the infinite intellect); and the ignorant alone distinguish the living soul from the universal spirit, as the ignorant boy sees the demon in a shadow.
हन् #han .> #uddhan .> #uddhata . raised (as dust), turned up • lifted up, elevated • struck (as a lute) • rude, ill.behaved • exceeding, excessive • #uddhata m. . a king's wrestler • N. of a thieving donkey who brayed too loud. in the `panchatantra .> #auddhatyam – arrogance, insolence, overbearing manner, disdain KSS.
यदा तु ज्ञान.दीपेन सम्यक् आलोक आगतः ।
yadA tu jJAna.dIpena samyak Aloka* Agata: |
संकल्प.मोहः जीवस्य क्षीयते शरद्.अभ्रवत् ॥६।८२।१८॥
saMkalpa.moha: jIvasya kSIyate zarat.abhravat ||6|82|18||
.
but when by the Wisdom.Lamp full light has come
the conceptual delusion of a Living.jIva dwindles away
:
a cloud in autumn
.
*jd.18 – yadA tu jJAna.dIpena यदा तु ज्ञान.दीपेन . but when by the Wisdom.Lamp samyag.Aloka सम्यग्.आलोकः आगतः . proper/full light has come Agata: saMkalpa.moha: jIvasya kSIyate संकल्प.मोहः जीवस्य क्षीयते . the conceptual delusion of the Living.jIva dwindles away zarad.abhravat शरद्.अभ्रवत् . like a cloud in autumn.
*vlm.18. When the lamp of knowledge brings the mind to the full light of truth, then the error of volition is removed from the living soul, as the cloud of the rainy weather are dissipated in Autumn.
*sv.6.82.18 But when the jiva perceives it in the light of self.knowledge, this delusion vanishes.
*vwv.785 But, when the proper light (or sight) has arrived due to the lamp of knowledge, the mental delusion of the living being is destroyed like the autumnal cloud.
*jd.18 – yadA tu jJAna.dIpena यदा तु ज्ञान.दीपेन . but when by the Wisdom.Lamp samyag.Aloka सम्यग्.आलोकः आगतः . proper/full light has come Agata: saMkalpa.moha: jIvasya kSIyate संकल्प.मोहः जीवस्य क्षीयते . the conceptual delusion of the Living.jIva dwindles away zarad.abhravat शरद्.अभ्रवत् . like a cloud in autumn.
शान्तिम् आयाति देहो ऽयम् सर्व.संकल्प.संक्षयात् ।
zAntim AyAti deha: ayam sarva.saMkalpa.saMkSayAt |
तदा राघव निःशेषम् दीपः तैल.क्षये यथा ॥६।८२।१९॥
tadA rAghava ni:zeSam dIpa: taila.kSaye yathA ||6|82|19||
.
this body comes to rest after it has exhausted its concepts
:
then, rAghava, it's like a lamp that is exhausted of its oil
.
*jd.19 . zAntim AyAti deha: ayam . this body goes to peace sarva.saMkalpa.saMkSayAt . after the exhaustion of all conceptualization tadA rAghava ni:.zeSam . then, rAghava, it is without.residue dIpas taila.kSaye yathA . as a lamp when exhausted of oil.
*vwv.786/19. rAma! then, this body wholly attains to cessation on account of the complete destruction of all thoughts (or desires), as a lamp on the loss (or removal) of the oil.
*vlm.19. The body has its rest, after the wishes have subsided in the mind; just as the lamp is extinguished after its oil is exhausted.
*jd.19 . zAntim AyAti deha: ayam . this body goes to peace sarva.saMkalpa.saMkSayAt . after the exhaustion of all conceptualization tadA rAghava ni:.zeSam . then, rAghava, it is without.residue dIpas taila.kSaye yathA . as a lamp when exhausted of oil.
निद्रा.व्यपगमे जन्तुर् यथा स्वप्नम् न पश्यति ।
nidrA.vyapagame jantu: yathA svapnam na pazyati |
जीवः हि भाविते सत्ये तथा देहम् न पश्यति ॥६।८२।२०॥
jIva: hi bhAvite satye tathA deham na pazyati ||6|82|20||
.
nidrA.vyapagame निद्रा.व्यपगमे *As when emerging from Sleep
jantu: *yathA जन्तुः a person
svapnam na pazyati स्वप्नम् न पश्यति does not see/know a dream
jIva: hi जीवः हि the living #jIva too
भाविते सत्ये bhAvite satye when having.become in what.is.So
tathA deham na pazyati thus does not see/know the body.
*vlm.20. The soul that sees the truth, has no more the knowledge of his body; as the man awakened from his sleep, has no longer the apparitions of his dream appearing before him.
*sv.20 Then the jiva does not perceive the body.
*vwv.787/20. As a living being does not see a dream on the disappearance of sleep, so, the living being surely does not perceive the body when the Truth is meditated upon (or experienced).
#gam .> #apagam .> #vyapagam .> #vyapagama P. #vyapagacchati, to go away , retreat , escape , disappear MBh.&c. ; to move away from , be entirely removed or distant VarBr2S.
*jd.20 . nidrA.vyapagame निद्रा.व्यपगमे *As when emerging from Sleep jantu: *yathA जन्तुः a person svapnam na pazyati स्वप्नम् न पश्यति does not see/know a dream jIva: hi जीवः हि the living #jIva too भाविते सत्ये bhAvite satye when having.become in what.is.So tathA deham na pazyati thus does not see/know the body.
अ.तत्त्वे तत्त्व.भावेन जीवः देह.आवृतः स्थितः ।
a.tattve tattva.bhAvena jIva: deha*AvRta: sthita: |
निर्देहः भवति श्रीमान् सुखी तत्त्व.एक.भावनात् ॥६।८२।२१॥
nirdeha: bhavati zrImAn sukhI tattva*eka.bhAvanAt ||6|82|21||
.
a.tattve tattva.bhAvena jIva: deha AvRta: sthita: nirdeha: bhavati zrImAn sukhI
tattva=eka.bhAvanAt
'
*vwv.788/21. The living being is remaining covered by the body due to the idea of reality in the unreal thing. He becomes free from the physical body, glorious and happy, on account of the sole contemplation of the Reality.
*vlm.21. It is the mistaking of the unreal for the real or what is the same, the ascribing of reality to the unreality that gives the colour of reality to false material bodies; but the knowledge of the truth removes the error of the corporal body, and restore the soul to its wonted splendour and true felicity.
*sv.23 21.26 The confusion of the body with the self is the greatest delusion, which the light of the sun cannot dispel.
अनात्मनि शरीर.आदाव् आत्म.भावनम् अङ्ग यत् ।
anAtmani zarIra.Adau Atma.bhAvanam aGga yat |
सूर्य.आदि.आलोक.दुर्भेदम् हार्दम् तत् दारुणम् तमः ॥६।८२।२२॥
sUrya.Adi.Aloka.durbhedam hArdam tat dAruNam tama: ||6|82|22||
.
an.Atmani . when nonSelf zarIra*Adau . in the body &c
Atma.bhAvanam aGga yat . what is self.feeling in the flesh
sUrya.Adi.Aloka / sUrya Adya Aloka.durbhedam
hArdam . m heart.felt
tat dAruNam tama: . that terrible darkness
.
*vlm.22. But the error of taking the material body for the immaterial soul, is so deep rooted in the mind; that it is as difficult to remove, as it is for the strongest sun beams to perceive the mental gloom of men.
*sv.23 21.26 The confusion of the body with the self is the greatest delusion, which the light of the sun cannot dispel.
आत्मन्य् एव आत्म.भावेन सर्व.व्यापि निरञ्जनम् ।
Atmani eva Atma.bhAvena sarva.vyApi niraJjanam |
चिन्मात्रम् अमलः अस्मि इति ज्ञान.आदित्येन नश्यति ॥६।८२।२३॥
cit.mAtram amala: asmi iti jJAna*Adityena nazyati ||6|82|23||
.
in self indeed Atma.bhAvena . by self.feeling sarva.vyApi . the all.pervading niraJjana.stainless.m . cin.mAtram . Concious,mode amala: asmi . "immaculate am I" iti . so jJAna Adityena nazyati . by the Wisdom.Sun is destroyed
*vlm.23. This impervious darkness of the mind, is only to be perceived by the sun.shine of knowledge; that our soul is the seat of immaculate and all pervading spirit of God, and that I myself am no other than the pure intellect which is in me. (The anal Huq of Mansur).
*sv.23 21.26 The confusion of the body with the self is the greatest delusion, which the light of the sun cannot dispel.
* Atmani eva . in self indeed Atma.bhAvena . by self.feeling sarva.vyApi . the all.pervading niraJjana.stainless.m . cin.mAtram . Concious,mode amala: asmi . "immaculate am I" iti . so jJAna Adityena nazyati . by the Wisdom.Sun is destroyed
अन्ये च विदित.आत्मानो भावयन्ति यथा एव यत् ।
anye ca vidita*AtmAna: bhAvayanti yathA eva yat |
तत् तथा एव आशु पश्यन्ति दृढ.भावनया तया ॥६।८२।२४॥
tat tathA eva Azu pazyanti dRDha.bhAvanayA tayA ||6|82|24||
.
anye ca vidita*AtmAna: . and others who have known self
bhAvayanti yathA eva yat | tat tathA eva Azu pazyanti dRDha.bhAvanayA tayA
.
and other knowledgable souls
just as they are affected
just so they know it to be
thru that firmness of feeling
.
*vwv.789/24. What and in which manner exactly, the others who have known the Self contemplate, they perceive that quickly just in that manner, by that firm contemplation.
*vlm.24. Those that have known the supreme soul meditate on it in this manner in their own souls, until they find themselves to be assimilated to the same by their extense thought of it.
*jd.24 . anye ca vidita AtmAna: अन्ये च विदित.आत्मानः and other knowledgable souls bhAvayanti yathA eva yat भावयन्ति यथा.एव यत् . feel/affect thus just what tat tathA eva Azu pazyanti तत् तथा.एव .आशु पश्यन्ति that thus just so they see/know dRDha.bhAvanayA tayA दृढ.भावनया तया . by that firm feeling.
दृढ.भाव.अनुसंधानात् विमूढा अपि, राघव ।
dRDha.bhAva*anusaMdhAnAt vimUDhA* api, rAghava |
विषम् नयन्त्य् अमृतताम् अमृतम् विषताम् अपि ॥६।८२।२५॥
viSam nayanti amRtatAm amRtam viSatAm api ||6|82|25||
.
dRDha.bhAva anusaMdhAnA.d . from firm experiential investigation
vimUDhA.: api rAghava . only fools, rAghava
viSam nayanti amRta.tAm . mix poison with nectar
amRtam viSatAm api . though the nectar becomes poison.
*vlm.25. It is hence, O Ráma! that somemen convert the deadly poison to sweet ambrosial food, and change the delicious nectar to bitter gall. (Thus Siva the God and yogi converts the snake poison to his food and the sweets offered to his topmost mouth to the bitterest bane).
*sv.23 21.26 The confusion of the body with the self is the greatest delusion, which the light of the sun cannot dispel.
*jd.25 . dRDha.bhAva anusaMdhAnA.d . from firm experiential investigation vimUDhA.: api rAghava . only fools, rAghava viSam nayanti amRta.tAm . mix poison with nectar amRtam viSatAm api . though the nectar becomes poison.
एवम् यथा यद् एव इह भाव्यते दृढ.भावनात् ।
evam yathA yat eva iha bhAvyate dRDha.bhAvanAt |
भूयते हि तत् एव आशु तत् इत्य् आलोकितम् मुहुः ॥६।८२।२६॥
bhUyate hi tat eva Azu tat iti Alokitam muhu: ||6|82|26||
.
so it is that what is merely felt here
out of firm feeling
is at.once experienced and is beheld again
.
*jd.26 . evam yathA . so thus yad eva iha bhAvyate . what is only experienced here dRDha.bhAvanA.t . out of firm feeling bhUyate hi tad eva Azu . that is at.once experienced tad.ity.Alokitam muhu: . as "That" is beheld again.
*vlm.26. So whatever is thought upon with intensity in any manner and on any occasion, the same comes to take place as it is seen in many instances.
*vwv.790/26. Thus, whatever is conceived here in whichever manner through firm contemplation, that alone surely takes place quickly, perceived constantly in that manner.
*sv.23 21.26 The confusion of the body with the self is the greatest delusion, which the light of the sun cannot dispel.
*jd.26 . evam yathA . so thus yad eva iha bhAvyate . what is only experienced here dRDha.bhAvanA.t . out of firm feeling bhUyate hi tad eva Azu . that is at.once experienced tad.ity.Alokitam muhu: . as "That" is beheld again.
सत्य.भावन.दृष्टो ऽयम् देहः देहः भवत्य् अलम् ।
satya.bhAvana.dRSTa: ayam deha: deha: bhavati alam |
दृष्टः तु असत्य.भावेन व्योमताम् याति देहकः ॥६।८२।२७॥
dRSTa: tu asatya.bhAvena vyomatAm yAti dehaka: ||6|82|27||
.
satya.bhAvana.dRSTa: ayam deha: . this such/real.feeling.seen body
deha: bhavaty alam . is certainly a body
dRSTas tv asatya.bhAvena . but with unsuch.feeling
vyoma.tAm yAti dehaka.: . to space.ness goes the embodiment.
*sv.27 When the body is considered real, it becomes a real body. When it is perceived with the knowledge that it is unreal, it is merged in space. Whatever notion is firmly held concerning the body, that it becomes.
*vlm.27. The body when seen in the light of a reality, is found to be a real existence; but being looked upon as an unreality, it vanishes into nothing (or it mixes in the vacuity of Brahma).
*vwv.791/27. Seen with the notion of the real, this body completely becomes the (physical) body. But, seen with the notion of the unreal, the body is reduced to the state of the sky (or becomes subtle as space).
*jd.27 . satya.bhAvana.dRSTa: ayam deha: . this such/real.feeling.seen body deha: bhavaty alam . is certainly a body dRSTas tv asatya.bhAvena . but with unsuch.feeling vyoma.tAm yAti dehaka.: . to space.ness goes the embodiment.
अणिमा.आदि.पद=प्राप्तौ ज्ञान.युक्तिर् इति श्रुता ।
aNimA.Adi.pada=prAptau jJAna.yukti: iti zrutA |
भवता साधुना राम युक्तिम् अन्याम् इमाम् शृणु ॥६।८२। २८॥
bhavatA sAdhunA rAma yuktim anyAm imAm zRNu ||6|82| 28||
.
aNimA.Adi.pada=prAptau अणिमाँआदि.पद=प्राप्तौ in getting the Atomic State and the like
jJAna.yukti: iti zrutA ज्ञान.युक्तिर् इति श्रुता such is the Wisdom Method.
bhavatA sAdhunA rAma भवता साधुना राम by Your Grace, SAdhu, rAma
yuktim anyAm imAm zRNu युक्तिम् अन्याम् इमां शृणु let another method be heard.
*vlm.28. You have thus heard from me, o righteous Ráma! the theoretical mode (jnána.yukti) of attaining the capacities of magnifying and minimizing one's person at will; I will now tell you of another method of gaining these powers, to which
you shall have now to attend.
*sv.28.29 Another method is the practice of exhalation whereby the jiva is raised from the abode of the kundalini and made to abandon this body, ...
*jd.28 . aNimA.Adi.pada=prAptau अणिमाँआदि.पद=प्राप्तौ in getting the Atomic State and the like jJAna.yukti: iti zrutA ज्ञान.युक्तिर् इति श्रुता such is the Wisdom Method. bhavatA sAdhunA rAma भवता साधुना राम by Your Grace, SAdhu, rAma yuktim anyAm imAm zRNu युक्तिम् अन्याम् इमां शृणु let another method be heard.
रेचक.अभ्यास.योगेन जीवः कुण्डलिनी.गृहात् ।
recaka*abhyAsa.yogena jIva: kuNDalinI.gRhAt |
उद्धृत्य योज्यते यावद् आमोदः पवनात् इव ॥६।८२।२९॥
uddhRtya yojyate yAvat Amoda: pavanAt iva ||6|82|29||
.
recaka abhyAsa.yogena . by the yogis practice of rechaka.Outbreath
jIva: kuNDalinI.gRhAt . the Living.jIva thru the grip of kuNDalinI
uddhRtya . having raised yojyate yAvad . as it is joined
Amoda: pavanAt iva . like fragrance from the air...
.
*vwv.854.856/29.30.31. By the application of the practice of recaka (or exhalation), as long as the individual soul is joined to a body or a living being or his intellect, drawing it out from the abode of kuNDalinI, like fragrance from the wind ...
*vlm.29. You can practice by exhalation of yourrechaka breath, to extract your vital power (life) from the cell of your Kundalini artery, and infuse it into another body; as the winds of the air, carry the fragrance of flowers into the nostrils. (This is the mode of ones forsaking its own body in order to enliven another).
*sv.28.29 Another method is the practice of exhalation whereby the jiva is raised from the abode of the kundalini and made to abandon this body, ...
*jd.29 . recaka abhyAsa.yogena . by the yogis practice of rechaka.Outbreath
jIva: kuNDalinI.gRhAt . the Living.jIva thru the grip of kuNDalinI
uddhRtya . having raised yojyate yAvad . as it is joined Amoda: pavanAt iva . like fragrance from the air.
त्यज्यते विरत.स्पन्दो देहो ऽयम् काष्ठ.लोष्टवत् ।
tyajyate virata.spanda: deha: ayam kASTha.loSTavat |
देहे अपि जीवे अपि मतौ आसेचक इव आदरः ॥६।८२।३०॥
dehe api jIve api matau Asecaka iva Adara: ||6|82|30||
.
...
tyajyate . abandoning,
virata.spanda: . the stopped.vibration/motion
deha.body, . ayam kASTha.wood/block.loSTa.clay/lump.vat.like
dehe api jIve api matau
Asecaka iva.Adara:
*vwv.854.856/29.30.31. , (so long), this body is left without movement like a piece of wood or a lump of earth. Like the desire (or preference) in one who sprinkles water, the individual soul is placed within animare or inanimate beings at will and as desired, for enjoying its riches thoroughly.
*vlm.30. The former body is left lifeless like a log of wood or block of stone, and such is the relation between the body and life; as that of a basket and its water, which is powered out to enliven the plans.
*sv.30 ... which then becomes inert like a log of wood.
*AB. virata.spanda uparata.ceSTa: kASTha.loSTavad bhavati | pareSAm dehe jIve matau api ...
स्थावरे जंगमे वा अपि यथा अभिमतया इच्छया ।
sthAvare jaMgame vA api yathA abhimatayA icchayA |
भोक्तुम् तत् सम्पदम् सम्यक् जीवः अन्तो विनिवेश्यते ॥६।८२।३१॥
bhoktum tat sampadam samyak jIva: anta: vi.nivezyate ||6|82|31||
.
sthAvare jaMgame vA api . whether stable or moving
yathA abhimatayA icchayA . as by a wishful desire
bhoktum tat sampadam samyag . to enjoy that fortune fully
jIva: antar vinivezyate . the Living.jIva sets.out within
.
*vwv.854.856/29.30.31. ... the individual soul is placed within animate or inanimate beings at will and as desired, for enjoying its riches thoroughly.
*vlm.31. Thus is the life infused in all movable and immovable things, in order to enjoy the pleasures of their particular states at its pleasure.
*sv.31 Then the jiva can enter into any other body, moving or non.moving, and undergo the desired experience.
विश् #viz .> #niviz .> #viniviz . put, place, fix, turn (tasmin), appoint to, set about (tasmin) • *vinivezyate – is vi.ni.entered +
* sthAvare jaMgame vA api . whether stable or moving yathA abhimatayA icchayA . as by a wishful desire bhoktum tat sampadam samyag . to enjoy that fortune fully jIva: antar vinivezyate . the Living.jIva sets.out within
इति सिद्धि.श्रियम् भुक्त्वा स्थितम् चेत् तत् वपुः पुनः ।
iti siddhi.zriyam bhuktvA sthitam cet tat vapu: puna: |
प्रविश्यते स्वम् अन्यत् वा यद् यत् तात विरोचते ॥६।८२।३२॥
pravizyate svam anyat vA yat yat, tAta, virocate ||6|82|32||
.
iti siddhi.zriyam bhuktvA . having enjoyed such a wealth of Powers .
sthitam cet . if existent
tad vapu: puna: . that body again
pravizyate svam anyad vA yad yat, tAta, virocate
.
*vwv.857/32. Dear One! Having thus enjoyed the fulfilment of super.human power, it that body, one's own or another, is still existing, whichever is agreeable is again entered into.
*vlm.32. The living soul having relished the bliss of its consummate state, returns to its former body if it is still in existence, or it goes and settles somewhere else, as it may best suit its taste.
*sv.32 After thus having acquired the experience, it can re.enter the previous body or any other body at its will and pleasure.
देह.आदयः तथा बिम्बान् व्याप्तवत्या अखिलान् अथ ।
deha*Adaya: tathA bimbAn vyAptavatyA akhilAn atha |
संविदा जगद् आपूर्य सम्पूर्णम् स्थीयते अथवा ॥६।८२।३३॥
saMvidA jagat ApUrya sampUrNam sthIyate athavA ||6|82|33||
.
deha Adayas tathA – thus of the various bodies
bimbAn . the images
vyAptavatyA . w hvg got
akhilAn . entire
atha . & then
saMvidA jagad ApUrya . the world being filled with Awareness
sampUrNam sthIyate . overflows with existence;
athavA . otherwise...
*vwv.858/33. Or perhaps, in that manner, it remains full afterwards, having filled up the world with consciousness which is pervading all images beginning with the body.
*vlm.33. The yogis thus pass into all bodies and lives with their conscious souls, and fill the world also by magnifying their spirits over all space.
*sv.33.34 Or, it may remain as the all.pervading consciousness without entering into any particular body.
देहादयस्तथा बिम्बान्व्याप्तवत्याखिलानथ ।
संविदा जगदापूर्य सम्पूर्ण स्थीयतेऽथवा ।। ३३
VA . Or the yogi may remain as undivided consciousness, which fills
the whole world,
देहादयस्तथा बिम्बान्व्याप्तवत्याखिलानथ . ?
AS: Here
is the अन्वय:
अथवा अखिलान् देहादयः बिम्बान् व्याप्तवत्या संविदा अथ सम्पूर्णं जगद् आपूर्य स्थीयते ।
Thus, with his consciousness which envelops all the images . like the worldly
objects including bodies, he might stay filling the whole world. Thus, he may
either hop from body to body or envelope all at once!
*jd. so "consciousness" cit saMvit what else?!
ज्ञात्वा सदा अभ्युदितम् उज्झित.दोषम् ईशः
jJAtvA sadA abhyuditam ujjhita.doSam Iza:
यत्.यद् यथा सम्.अभिवाञ्छति चित्.प्रकाशः ।
yat.yat yathA sam.abhivAJchati cit.prakAza: |
प्राप्नोति तत्.तत् चिरेण तथैव राम
prApnoti tat.tat cireNa tathaiva rAma
सम्यक्.पदम् विदुः अन्.आवरणत्वम् एव ॥६।८२।३४॥
samyak.padam vidu: an.AvaraNatvam eva ||6|82|34||
.
jJAtvA . having Known
sadA abhyuditam . the ever.arisen
ujjhita.doSamIza:
yadyad . whichever
yathA samabhivAJchati . as h.it desires
cit.prakAza: . radiant Consciousness
prApnoti tattad . h.it gets
cireNa tathaiva . for.long thusly
o rAma
samyak.padam vidu:
an.AvaraNatvam eva . without the state of veiling too.
*vlm.34. The yogi who is lord of himself by his enlightened understanding, and his knowledge of all things beside their accompanying evils; obtains in an instant whatever he wants to have, and which is present before the effulgence of divine light (anávarana Brahma jyoti).
*sv.33.34 Or, it may remain as the all.pervading consciousness without entering into any particular body.
@@@
DN6082 ON ATOMICITY 2.NV06.07
सर्ग ६.८२
sarga 6.82
वसिष्ठ उवाच ।
vasiSTha uvAca |
अणुताम् स्थूलताम् वा अपि यथा गच्छति योगिनाम् ।
aNutAm sthUlatAm vA api yathA gacchati yoginAm |
देहो नाम तथा सम्यक् वक्ष्यमाणम् इदम् शृणु ॥६।८२।१॥
deha: nAma tathA samyak vakSyamANam idam zRNu ||6|82|1||
हृद्य् अब्ज.चक्र.कोश.ऊर्ध्वम् प्रस्फुरत्य् आनलः कणः ।
hRdi abja.cakra.koza.Urdhvam prasphurati Anala: kaNa: |
हेम.भ्रमरवत्.स.आन्ध्य.विद्युत् लव इव अम्बरे ॥६।८२।२॥
hema.bhramaravat.sa.Andhya.vidyut lava* iva ambare ||6|82|2||
स प्रवर्धन.संवित्त्या वात्यया इव आशु वर्धते ।
sa* pravardhana.saMvittyA vAtyayA iva Azu vardhate |
संविद्.रूपतया नूनम् अर्कवत् याति च उदयम् ॥६।८२।३॥
saMvit.rUpatayA nUnam arkavat yAti ca udayam ||6|82|3||
संध्य.अभ्र.प्रथम.अर्क.आभः वृद्धिम् अभ्यागतः क्षणात् ।
saMdhya.abhra.prathama.arka.Abha: vRddhim abhyAgata: kSaNAt |
गालयत्य् अखिलम् साङ्गम् देहम् हेम यथा अनलः ॥६।८२।४॥
gAlayati akhilam sAGgam deham hema yathA anala: ||6|82|4||
जल.स्पर्श.असहः युक्त्या गलयेत् प्रपद.आदयः ।
jala.sparza*asaha: yuktyA galayet prapada*Adaya: |
बाह्य एव अनल.स्पर्शात् स्वान्ते वस्तु.विशेषतः ॥६।८२।५॥
bAhya* eva anala.sparzAt svAnte vastu.vizeSata: ||6|82|5||
स शरीर.द्वयम् पश्चात् विधूय क्वा अपि लीयते ।
sa* zarIra.dvayam pazcAt vidhUya kvA api lIyate |
वि.क्षोभितेन प्राणेन नीहारः वात्यया यथा ॥६।८२।६॥
vi.kSobhitena prANena nIhAra: vAtyayA yathA ||6|82|6||
आधार.नाडी.निर्हीना व्योम.स्था एव अवशिष्यते ।
AdhAra.nADI.nirhInA vyoma.sthA eva avaziSyate |
शक्तिः कुण्डलिनी वह्नेः धूम.लेखा इव निर्गता ॥६।८२।७॥
zakti: kuNDalinI vahne: dhUma.lekhA iva nirgatA ||6|82|7||
क्रोडीकृत.मनोबुद्धि.मय=जीव.आद्य्.अहम्कृतिः ।
kroDI.kRta.mana:buddhi.maya=jIva.Adi*ahamkRti: |
अन्तः.स्फुरच् चमत्कारा धूम.लेखा इव नागरी ॥६।८२।८॥
anta:.sphurat camatkArA dhUma.lekhA iva nAgarI ||6|82|8||
बिसे शैले तृणे भित्ताव् उपले दिवि भूतले ।
bise zaile tRNe bhittau upale divi bhUtale |
सा यथा योज्यते यत्र तेन निर्यात्य् अलम् तथा ॥६।८२।९॥
sA yathA yojyate yatra tena niryAti alam tathA ||6|82|9||
संवित्तिः सा एव यात्य् अहम् रस.आद्यन्तम् यथाक्रमम् ।
saMvitti: sA eva yAti aham rasa*Adyantam yathAkramam |
रसेन आपूर्णताम् एति तन्त्री.भार इव अम्बुना ॥६।८२।१०॥
rasena ApUrNatAm eti tantrI.bhAra* iva ambunA ||6|82|10||
रस.आपूर्णा यथाकारम् भावयत्य् आशु तत् तथा ।
rasa*ApUrNA yathAkAram bhAvayati Azu tat tathA |
धत्ते चित्र.कृतो बुद्धौ रेखा राम यथा कृतिम् ॥६।८२।११॥
dhatte citra.kRta: buddhau rekhA rAma yathA kRtim ||6|82|11||
दृढ.भाव.वशात् अन्तर् अस्थीन्य् आप्नोति सा ततः ।
dRDha.bhAva.vazAt antar asthIni Apnoti sA tata: |
मातृ.गर्भ.निषण्णेषु सु.सूक्ष्मा इव अङ्कुर.स्थितिः ॥६।८२।१२॥
mAtR.garbha.niSaNNeSu su.sUkSmA iva aGkura.sthiti: ||6|82|12||
यथा अभिमतम् आकारम् प्रमाणम् वेत्ति राघव ।
yathA abhimatam AkAram pramANam vetti rAghava |
जीव.शक्तिर् अवाप्नोति सुमेरु आदि तृण आदि च ॥६।८२।१३॥
jIva.zakti: avApnoti sumeru Adi tRNa Adi ca ||6|82|13||
श्रुतम् त्वया योग.साध्यम् अणिम.आद्य्.अर्थ.साधनम् ।
zrutam tvayA yoga.sAdhyam aNima.Adi*artha.sAdhanam |
ज्ञान.साध्यम् इदानीम् त्वम् शृणु श्रवण.भूषणम् ॥६।८२।१४॥
jJAna.sAdhyam idAnIm tvam zRNu zravaNa.bhUSaNam ||6|82|14||
एकम् चिन्मात्रम् अस्ति इह शुद्धम् सौम्यम् अ.लक्षिमत् ।
ekam cit.mAtram asti iha zuddham saumyam a.lakSimat |
सूक्ष्मात् सूक्ष्मतरम् शान्तम् न जगत् न जगत्.क्रिया ॥६।८२।१५॥
sUkSmAt sUkSmataram zAntam na jagat na jagat.kriyA ||6|82|15||
तत् चिनोत्य् आत्मना आत्मानम् संकल्प.उन्मुखताम् गतम् ।
tat cinoti AtmanA AtmAnam saMkalpa*unmukhatAm gatam |
यदा तदा जीव इति प्रोक्तम् आविलताम् गतम् ॥६।८२।१६॥
yadA tadA jIva* iti proktam AvilatAm gatam ||6|82|16||
असत्यम् एव संकल्प.भ्रमेण इदम् शरीरकम् ।
asatyam eva saMkalpa.bhrameNa idam zarIrakam |
जीवः पश्यति मूढात्मा बालः यक्षम् इव उद्धतम् ॥६।८२।१७॥
jIva: pazyati mUDhAtmA bAla: yakSam iva uddhatam ||6|82|17||
यदा तु ज्ञान.दीपेन सम्यक् आलोक आगतः ।
yadA tu jJAna.dIpena samyak Aloka* Agata: |
संकल्प.मोहः जीवस्य क्षीयते शरद्.अभ्रवत् ॥६।८२।१८॥
saMkalpa.moha: jIvasya kSIyate zarat.abhravat ||6|82|18||
शान्तिम् आयाति देहो ऽयम् सर्व.संकल्प.संक्षयात् ।
zAntim AyAti deha: ayam sarva.saMkalpa.saMkSayAt |
तदा राघव निःशेषम् दीपः तैल.क्षये यथा ॥६।८२।१९॥
tadA rAghava ni:zeSam dIpa: taila.kSaye yathA ||6|82|19||
निद्रा.व्यपगमे जन्तुर् यथा स्वप्नम् न पश्यति ।
nidrA.vyapagame jantu: yathA svapnam na pazyati |
जीवः हि भाविते सत्ये तथा देहम् न पश्यति ॥६।८२।२०॥
jIva: hi bhAvite satye tathA deham na pazyati ||6|82|20||
अ.तत्त्वे तत्त्व.भावेन जीवः देह.आवृतः स्थितः ।
a.tattve tattva.bhAvena jIva: deha*AvRta: sthita: |
निर्देहः भवति श्रीमान् सुखी तत्त्व.एक.भावनात् ॥६।८२।२१॥
nirdeha: bhavati zrImAn sukhI tattva*eka.bhAvanAt ||6|82|21||
अनात्मनि शरीर.आदाव् आत्म.भावनम् अङ्ग यत् ।
anAtmani zarIra.Adau Atma.bhAvanam aGga yat |
सूर्य.आदि.आलोक.दुर्भेदम् हार्दम् तत् दारुणम् तमः ॥६।८२।२२॥
sUrya.Adi.Aloka.durbhedam hArdam tat dAruNam tama: ||6|82|22||
आत्मन्य् एव आत्म.भावेन सर्व.व्यापि निरञ्जनम् ।
Atmani eva Atma.bhAvena sarva.vyApi niraJjanam |
चिन्मात्रम् अमलः अस्मि इति ज्ञान.आदित्येन नश्यति ॥६।८२।२३॥
cit.mAtram amala: asmi iti jJAna*Adityena nazyati ||6|82|23||
अन्ये च विदित.आत्मानो भावयन्ति यथा एव यत् ।
anye ca vidita*AtmAna: bhAvayanti yathA eva yat |
तत् तथा एव आशु पश्यन्ति दृढ.भावनया तया ॥६।८२।२४॥
tat tathA eva Azu pazyanti dRDha.bhAvanayA tayA ||6|82|24||
दृढ.भाव.अनुसंधानात् विमूढा अपि, राघव ।
dRDha.bhAva*anusaMdhAnAt vimUDhA* api, rAghava |
विषम् नयन्त्य् अमृतताम् अमृतम् विषताम् अपि ॥६।८२।२५॥
viSam nayanti amRtatAm amRtam viSatAm api ||6|82|25||
एवम् यथा यद् एव इह भाव्यते दृढ.भावनात् ।
evam yathA yat eva iha bhAvyate dRDha.bhAvanAt |
भूयते हि तत् एव आशु तत् इत्य् आलोकितम् मुहुः ॥६।८२।२६॥
bhUyate hi tat eva Azu tat iti Alokitam muhu: ||6|82|26||
सत्य.भावन.दृष्टो ऽयम् देहः देहः भवत्य् अलम् ।
satya.bhAvana.dRSTa: ayam deha: deha: bhavati alam |
दृष्टः तु असत्य.भावेन व्योमताम् याति देहकः ॥६।८२।२७॥
dRSTa: tu asatya.bhAvena vyomatAm yAti dehaka: ||6|82|27||
अणिमा.आदि.पद=प्राप्तौ ज्ञान.युक्तिर् इति श्रुता ।
aNimA.Adi.pada=prAptau jJAna.yukti: iti zrutA |
भवता साधुना राम युक्तिम् अन्याम् इमाम् शृणु ॥६।८२। २८॥
bhavatA sAdhunA rAma yuktim anyAm imAm zRNu ||6|82| 28||
रेचक.अभ्यास.योगेन जीवः कुण्डलिनी.गृहात् ।
recaka*abhyAsa.yogena jIva: kuNDalinI.gRhAt |
उद्धृत्य योज्यते यावद् आमोदः पवनात् इव ॥६।८२।२९॥
uddhRtya yojyate yAvat Amoda: pavanAt iva ||6|82|29||
त्यज्यते विरत.स्पन्दो देहो ऽयम् काष्ठ.लोष्टवत् ।
tyajyate virata.spanda: deha: ayam kASTha.loSTavat |
देहे अपि जीवे अपि मतौ आसेचक इव आदरः ॥६।८२।३०॥
dehe api jIve api matau Asecaka iva Adara: ||6|82|30||
स्थावरे जंगमे वा अपि यथा अभिमतया इच्छया ।
sthAvare jaMgame vA api yathA abhimatayA icchayA |
भोक्तुम् तत् सम्पदम् सम्यक् जीवः अन्तो विनिवेश्यते ॥६।८२।३१॥
bhoktum tat sampadam samyak jIva: anta: vi.nivezyate ||6|82|31||
इति सिद्धि.श्रियम् भुक्त्वा स्थितम् चेत् तत् वपुः पुनः ।
iti siddhi.zriyam bhuktvA sthitam cet tat vapu: puna: |
प्रविश्यते स्वम् अन्यत् वा यद् यत् तात विरोचते ॥६।८२।३२॥
pravizyate svam anyat vA yat yat, tAta, virocate ||6|82|32||
देह.आदयः तथा बिम्बान् व्याप्तवत्या अखिलान् अथ ।
deha*Adaya: tathA bimbAn vyAptavatyA akhilAn atha |
संविदा जगद् आपूर्य सम्पूर्णम् स्थीयते अथवा ॥६।८२।३३॥
saMvidA jagat ApUrya sampUrNam sthIyate athavA ||6|82|33||
ज्ञात्वा सदा अभ्युदितम् उज्झित.दोषम् ईशः
jJAtvA sadA abhyuditam ujjhita.doSam Iza:
यत्.यद् यथा सम्.अभिवाञ्छति चित्.प्रकाशः ।
yat.yat yathA sam.abhivAJchati cit.prakAza: |
प्राप्नोति तत्.तत् चिरेण तथैव राम
prApnoti tat.tat cireNa tathaiva rAma
सम्यक्.पदम् विदुः अन्.आवरणत्वम् एव ॥६।८२।३४॥
samyak.padam vidu: an.AvaraNatvam eva ||6|82|34||
||
.
oॐm
.
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चित् संवित्त्या.उच्यते जीव:
cit saMvittyA ucyate jIva:
संकल्पात्स मनो भवेत् ।
saMkalpAt sa: mana: bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया.इति.आद्य्.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
next Canto:
FM6083 THE LOST PENNY 2.NV08 .z29
https://www.dropbox.com/s/15zb5ace2p1ed1i/fm6083%202.nv08%20The%20LOST%20PENNY%20.z29.docx?dl=0
FM.6.50.FM.6.99
https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
+++
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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Jiva Das
FM.6.82
ATOMICITY
jd—
the aNu.Bit is the minim here.
it is most often translated as "atom".
it is
the Singularity in a Big Bang
:
the parama.aNu.Super.Atom
generates many Singularities
.
VASISHTHA said—
अणुताम् स्थूलताम् वापि यथा गच्छति योगिनाम् ।
aNutAm sthUlatAm vA.api yathA gacchati yoginAm |
देहो नाम तथा सम्यग् वक्ष्यमाणम् इदम् शृणु ॥६।८२।१॥
deha: nAma tathA samyak vakSyamANam idam zRNu ||6|82|1||
.
~aNutA.Atomic.state
~sthUlatA.grossness
.
~aNutA.Atomic.state.m ~sthUlatA.grossness.m vA.or.api.even/tho /
yathA.as/how gacchat.going.to.i Yogin.nAm =
deha.body: nAma.name/namely/for.example tathA.thus samyak.whole \
vakSyamAna.to.be.mentioned.m idam.this.here zRNu.hear/pay.attention
.
aNu.bit/atom.tA.ness/state.m sthUla.gross/material.tA.ness/state.m vA.or api.even/tho / yathA.as/how gacchat.going.to.i Yogin.nAm = deha.body: nAma.name/namely/for.example tathA.thus samyak.whole \ vakSyamAna.2B.mentioned.m idam.this.here zRNu.hear/pay.attention
.
if you wonder about the bodies of yogIs
(whether atomic or gross)
&
how they travel.about in them
—
all this will be explained
:
pay attention now
...
*sv. ... how the yogis made their bodies atomic, as also enormous.
*vlm.p.1. Vasishtha, continued:—Now hear me now tell you how yogis are able to expand and contract their bodies at will, reducing to atomic proportions and expanding to gross dimensions.
* aNu.bit/atom.tA.ness/state.m sthUla.gross/material.tA.ness/state.m vA.or api.even/tho / yathA.as/how gacchat.going.to.i Yogin.nAm = deha.body: nAma.name/namely/for.example tathA.thus samyak.whole \ vakSyamAna.2B.mentioned.m idam.this.here zRNu.hear/pay.attention
हृद्य् अब्ज.चक्र.कोशोर्ध्वम् प्रस्फुरत्य् आनलः कणः ।
hRdi abja.cakra.koza.Urdhvam prasphuratyAnala: kaNa: |
हेम.भ्रमरवत्.स.आन्ध्य.विद्युल् लव इ वाम्बरे ॥६।८२।२॥
hema.bhramaravat.sa.Andhya.vidyut lava* iva ambare ||6|82|2||
.
hRdi abja.cakra.koza.Urdhva.m prasphuratyA Anala: kaNa: |
hema.bhramaravat.sa.Andhya.vidyut lava* iva ambare ||6|82|2||
.
hRdi in the Heart abja.cakra.koza.Urdhvam – raincloud.chakra.sheath.above
prasphurati Anala: kaNa: a fiery spark projects hema.bhramaravat.sAndhya.vidyul.lava iva as whin golden.beelike.blinding.lightning.flash iva ambare in the sky
.
*vlm.2. There is above the lotus.like diaphragm of the heart, a blazing fire emitting its sparks, like gold coloured butterflies flirting about it, and flaring as flashes of lightning in the evening clouds. (This is the jatharAgni or culinary {digestive} fire).
*vwv.826/2 The spark of fire becomes manifest above the bud of the lotus.wheel of the heart like a golden bee and like a fragment of lightning in the twilight, over the cloud.
*sv.2 There is a spark of fire that burns just above the heart.lotus.
* hRdi in the Heart abja.cakra.koza.Urdhvam – raincloud.chakra.sheath.above prasphurati Anala: kaNa: a fiery spark projects hema.bhramaravat.sAndhya.vidyul.lava iva as i/ golden.beelike.sAndhya.lightning.stroke iva ambare in the sky.
स प्रवर्धन.संवित्त्या वात्ययैव आशु वर्धते ।
sa* pravardhana.saMvittyA vAtyayA.eva Azu vardhate |
संविद्.रूपतया नूनम् अर्कवद् यातिचोदयम् ॥६।८२।३॥
saMvit.rUpatayA nUnam arkavat yAti ca .udayam ||6|82|3||
.
pravardhana*
vAti.ayA*
.
sas.he/it pravardhana*.Samvitti.Understanding.A / vAtyayA* eva.even/only/indeed Azu.quickly\swift/a.horse vardhat.growing.e = saMvid.awareness.rUpa.form/shape/color.tA.ness/state.yA nUnam.now/just\immediately\in future/then/therefore\certainly\indeed \ arka.sun/star.vat.like/-ful yAti.coming.to ca.and/also udaya.rise/ascent.rise/ascent.m
.
sa: This (Fire)
pravardhana.saMvittyA by the proliferation of awareness
vAtyayA iva Azu vardhate grows quickly, as.if by the wind.
saMvid.rUpatayA nUnam And so with the form of Awareness
arkavat yAti ca udayam like the sun it comes to rise
.
*AB. sa Anala... ||
*vlm.3. It is fanned and roused by the enkindling animal spirit, which blows over it as with the breath of the wind; it pervades the whole body without burning it, and shines as brightly as the sun in the form of our consciousness.
*vwv.827/3 That (spark of fire) grows quickly, as if by a storm, through increasing consciousness. On account of its nature hacing the characteristic of consciousness, it certainly rises like the sun (which is self.luminous).
*sv.3 This fire is quickly augmented, but since it is of the nature of consciousness, it arises as the light of knowledge.
* सः This (Fire) प्रवर्धन.संवित्त्या by the proliferation of awareness वात्यया.इव .आशु वर्धते grows quickly, as.if by the wind. संविद्.रूपतया नूनम् And so with the form of Awareness अर्कवद् याति च उदयम् like the sun it comes to rise.
सं ध्याभ्र.प्रथमार्काभो वृद्धिमभ्यागतः क्षणात् ।
saMdhya.abhra.prathama.arka.Abha: vRddhim abhyAgata: kSaNAt |
गालयत्य् अखिलम् साङ्गम् देहम् हेम यथानलः ॥६।८२।४॥
gAlayati akhilam sAGgam deham hema yathA anala: ||6|82|4||
.
vRddhi*
abhyAgata*
gAlayat*
.
saMdhyA.twilite.abhra.cloud.prathama.first.arka.sun/star.AbhA.splendour/light/likeness/resembling: / vRddhi*.m abhyAgata*: kSaNAt.at.once/in.a.moment =
gAlayat*.i akhila.entire/total.m saGga.Connexion.m \ deha.body.m hema.gold yathA.as/how anala.fire/fireGod/digestion:
.
saMdhya.abhra.prathama.arka=Abha: dawn.cloud.first.sun=glow
vRddhim abhyAgata: kSaNAt to growth approached suddenly
gAlayati akhilam sAGgam melts it wholly w its limbs
deham m Body hema yathA anala: as fire does gold
.
*vlm.4. Being then kindled into a blaze in an instant, like the early raise of the rising sun gleaming upon the morning clouds; it melts down the whole body (to its toes and nails), as the burning furnace dissolves the gold in the crucible, (It is impossible to make out anything of this allegory).
*vwv.828/4 (The spark of fire), resembling the first ray of light in the sky at dawn, hacing obtained growth in a moment, causes the entire body with its limbs to vanish, as fire causes gold to vanish.
*sv.4 When it thus grows in magnitude in a moment, it is able to dissolve the entire body; ...
जल.स्पर्श.असहो युक्त्या गलयेत् प्रपद.आदयः ।
jala.sparza*asaha: yuktyA galayet prapada*Adaya: |
बाह्य एवानल.स्पर्शात् स्वान्ते वस्तु.विशेषतः ॥६।८२।५॥
bAhya* eva anala.sparzAt svAnte vastu.vizeSata: ||6|82|5||
.
asaha*
galay*<.et
prapada*
svAnta*
.
jala.water.sparza.touch asaha*: yukti.reason(able)/juncture.A galay*<.et prapada*.Adi.&c.a: bAhya.outside/external eva.even/only/indeed anala.fire/fireGod/digestion.sparza.touch.At svAnta*.e vastu.substance.vizeSa.distinction/difference\kind\species\individual/eminence/first.rate.tas.from/thru
.
*vlm.5. Being unextinguishable by water, it burns the whole outer body down to the feet; and then it coils inside the body, and remains in the form of the mind in the ativáhika or spiritual body of man. (It is hard to find out the hidden sense of this passage also).
*vwv.829/5 As external fire, intolerant to the contact of water on account of its peculiar nature, can just swallow it through contact within its boundary, the vital fire can swallow (the body) even from the foot upwards, by an expedient.
*sv.5 ...even the water.element in the body is evaporated by its heat.
#asaha. incapable of bearing (or producing young ones) • not bearing or enduring (ifc. or with gen.) *KSS. • not able to, not capable of (Inf. or in comp.) KSS.
स शरीर.द्वयम् पश्चाद् विधूय क्वापि लीयते ।
sa* zarIra.dvayam pazcAt vidhUya kvA api lIyate |
वि.क्षोभितेन प्राणेन नीहारो वात्यया यथा ॥६।८२।६॥
vi.kSobhitena prANena nIhAra: vAtyayA yathA ||6|82|6||
.
sa* zarIra.dvayam pazcAt vidhUya kvA api lIyate = vi.kSobhitena prANena nIhAra: vAtyayA yathA.as/how
.
sa* zarIra.dvayam pazcAt – he the dual.body – vidhUya.washed.off/removed kva api lIyate somewhen is made.to.subside vikSobhitena prANena by the tossing prANa.Air nIhAra: vAtyayA yathA as fog by the wind.
*vlm.6. Having then reduced the inner body likewise, it becomes lifeless of itself; and becomes extinct as the frost at the blowing of winds (or blast of a tempest).
*vwv.830/6 Then, that (fire), having shaken off the two bodies (i.e., the physical and the vital), vanishes somewhere due to the agitated vital air, as fog due to a storm.
*sv.6 Then, having abandoned the two bodies (the physical and the subtle), it is able to go where it likes.
हृ #hR .> #hAra .> #nIhAra: mist, fog, hoar.frost, heavy dew (cf. nihAra • ni>hR) • bowel movement [prob thru assoc. with nihAra • n. kara : "dew.maker " or "cold.rayed", the moon • n. cakSus adj.. one whose eyes are veiled by mist BhP • nIhArAya, nIhArAyate Nom. Atm. to become or make mist • nIhArIàkR, to convert into mist mcar.
आधार.नाडी.निर्हीना व्योमस्थैवावशिष्यते ।
AdhAra.nADI.nirhInA vyoma.sthA eva avaziSyate |
शक्तिः कुण्डलिनी वह्नेर् धूम.लेखा.इव निर्गता ॥६।८२।७॥
zakti: kuNDalinI vahne: dhUma.lekhA iva nirgatA ||6|82|7||
.
AdhAra.support/base\receptacle.nADI.channel.nirhIna*.a /
vyoma.spacious.sky.stha.staying/set.a eva.even/only/indeed avaziSyat.remaining.e = zakti.power/ability: Kundalinii.Serpent* of/for the vahni.fire/flame.e: \ dhUma.smoke/fog.lekhA.line/streak iva nirgata.gone.out.from.a
.
AdhAra. supportive.nADI.channel.nirhIna. unloosed.A..f..
vyoma.sthA eva avaziSyate space.set indeed/only it remains
zakti: kuNDalinI vahner the kuNDalinI Power of vahni Fire
dhUma.lekhA iva nirgatA like a smoke.streak gone forth
.
*vwv.831/7 The Power that is kuNDalinI, which has abandoned the supporting channel of bio.energy, is left remaining as (a power) existing in the space (of the subtle body), like a streak of smoke gone out of fire.
*vlm.7. The force of the Kundaliní or intestinal canal, being put out to the fundamental artery of the rectum; remains in the vacuity of the spiritual body, like a shadow of the smoke of fire.
*sv.7 The kundalini power rises up like smoke from fire and is merged in the space, as it were.
#nirhIna not cited in google in apazyat pati.nirhInA zayanam zUnyatAm gatam, y6085.003, ABComm. suggests nirhInA tyaktA || bhRSTa.bIja.upamA yeSam. punar.janana.varjitA | vAsanÂrasa.nirhInA: jIvanmuktA: hi te sthitA: || FM.5.91.46
क्रोडीकृत.मनोबुद्धि.मय=जीव.आद्य्.अहम्कृतिः ।
kroDI.kRta.mana:buddhi.maya=jIva.Adi*ahamkRti: |
अन्तः.स्फुरच् चमत्कारा धूम.लेखा इव नागरी ॥६।८२।८॥
anta:.sphurat camatkArA dhUma.lekhA iva nAgarI ||6|82|8||
.
kroDI.kRta.mano.buddhi.maya.jIva Ady.ahaMkRRiti:
chest/hollow.made.manas.buddhi.&c.construct.jIva.&c.ahaMkRti
anta:.sphurat camatkArA vibrant within is a wonderment
dhUma.lekhA iva nAgarI like a smoke.streak in a burning city
.
*vwv.832/8 (There), as the ego.activity of the individualised consciousness and the like, consisting of the mind and the intellect which have been embraced (or seized by the individualised consciousness), it provides a spectacle throbbing (or becoming manifest) within (the subtle body) like a streak of smoke in a city.
*vlm.8. This smoky shade parades over the heart like a swarthy maiden, and encloses in her bosom the subtile body composed of its mind and understanding, the living principle and its egoism.
*sv.8 Holding fast the mind, buddhi and the egosense, this kundalini shines radiantly as a particle of dust.
*jd.8 kroDI.kRta.mano.buddhi.maya.jIva Ady.ahaMkRRiti: chest/hollow.made.manas.buddhi.&c.construct.jIva.&c.ahaMkRti anta:.sphurat camatkArA vibrant within is a wonderment dhUma.lekhA iva nAgarI like a smoke.streak in a burning city.
बिसे शैले तृणे भित्ताव् उपले दिवि भूतले ।
bise zaile tRNe bhittau upale divi bhUtale |
सा यथा योज्यते यत्र तेन निर्यात्य् अलम् तथा ॥६।८२।९॥
sA yathA yojyate yatra tena niryAti alam tathA ||6|82|9||
.
bise in a lotus.fibre zaile in a mountain tRNe in grass bhittau in a wall
upale in a millstone divi in heaven bhUtale on earth
sA yathA yojyate yatra ujyate??? see MW re >vaj, <ojas
tena niryAti alam tathA
.
*vwv. 833/9. Where and in which manner it is joined, in the fibre of a lotus, in a mountain, in a straw, in a wall, in a stone, in the heaven or in the surface of the earth, by that and in that manner it goes out completely.
*vlm.9. It has the power to enter into the porous fibres of lotuses to penetrate the rocks, to stretch over the grass, to pop into houses and stones, to pry in the sky and ply in the ground, and remain and move about everywhere in the manner it likes of its own will. (This power is called sakti or energy which is omnipotent).
*sv.9 This spark or this particle is then able to enter into anything whatsoever.
*jd.9 bise in a lotus.fibre zaile in a mountain tRNe in grass bhittau in a wall upale in a millstone divi in heaven bhUtale on earth sA yathA yojyate yatra ujyate??? see MW re >vaj, <ojas tena niryAti alam tathA
संवित्तिः सैव यात्य् अहम् रस.आद्यन्तम् यथाक्रमम् ।
saMvitti: sA eva yAti aham rasa*Adyantam yathAkramam |
रसेनापूर्णताम् एति तन्त्री.भार इवाम्बुना ॥६।८२।१०॥
rasena ApUrNatAm eti tantrI.bhAra* iva ambunA ||6|82|10||
.
Samvitti.Understanding: sA.she/it eva.even/only/indeed yAti.coming.to aham.I rasa.sap/essence/flavor*Adi.beginning.&.anta.end.m yathAkramam.as.it.occured/in.order = rasa.sap/essence/flavor.ena ApUrNa*.tA.ness/state.m eti.going.to tantrI.string.bhAra.burden/weight* iva.like/as.if with/bmo ambu.water.nA
* rAghava yathA abhimata m since/as wished/imagined AkAram pramANam vetti it knows an evident form jIva.zakti: avApnoti the jIva.shakti meets.with sumeru.Adi tRNa.Adi ca – Mount.sumeru.&c and straw.&c.
*vlm.13. Know Ràma, this certain truth which is acknowledged by the wise, that the living principles acquire its desired state and stature, be it that of a mountain or bit of straw.
*vwv.837/13 Rama! The life.energy experiences a form as desired and obtains a size such as the mountain Sumeru or a straw.
*sv.13 Thus, the jiva is able to become as small as an atom and as big as a mountain.
* rAghava yathA abhimata m since/as wished/imagined AkAram pramANam vetti it knows an evident form jIva.zakti: avApnoti the jIva.shakti meets.with sumeru.Adi tRNa.Adi ca – Mount.sumeru.&c and straw.&c.
लग् #lag .> #lakSa. (prob. fr. .> #lag. as "that which is attached or fixed") a mark, sign, token, (esp) a mark to aim at, target, object (cf. #labdha.l. • AkAze lakSam.bandh, to fix the gaze vaguely on space, look into space as if at some object barely visible in the distance • cf. also #AkAza.baddha.lakSa) • appearance, show, pretence (cf. #l..supta). •.• #lakSi. in Comp. +
तत् चिनोत्य् आत्मना आत्मानम् संकल्प.उन्मुखताम् गतम् ।
tat cinoti AtmanA AtmAnam saMkalpa*unmukhatAm gatam |
यदा तदा जीव इति प्रोक्तम् आविलताम् गतम् ॥६।८२।१६॥
yadA tadA jIva* iti proktam AvilatAm gatam ||6|82|16||
.
tat cinoti that conceives AtmanA AtmAnam by self the self saMkalpa*unmukhatAm gatam – gone to a state of conceptual unfolding +
yadA.when – tadA.then – jIva* iti proktam the Living.Jîva so is said.to.be
AvilatAm gatam gone to turbidness
.
*sv. It is aware of itself: hence this jiva.hood arises.
*vlm.16. The same chit..intellect being collected in itself into an individuality (by its power of chayana integration) from the undivided whole, and assuming the power of will or volition.sankalpa itself, becomes the living soul by transformation of its pure nature to an impure one.
* tat cinoti that conceives AtmanA AtmAnam by self the self saMkalpa*unmukhatAm gatam – gone to a state of conceptual unfolding + yadA.when – tadA.then – jIva* iti proktam the Living.Jîva so is said.to.be AvilatAm gatam gone to turbidness
असत्यम् एव संकल्प.भ्रमेण इदम् शरीरकम् ।
asatyam eva saMkalpa.bhrameNa idam zarIrakam |
जीवः पश्यति मूढात्मा बालः यक्षम् इव उद्धतम् ॥६।८२।१७॥
jIva: pazyati mUDhAtmA bAla: yakSam iva uddhatam ||6|82|17||
.
this body is a thing that is not.So
but
thru conceptual delusion
the Living jIva sees it as.if it were real
just as a muddle.headed boy sees an aroused yakSha.Demon
.
*vwv.784/17 The living being having a perplexed intellect sees this body on account of an error of thought, wuite falsely, as a boy (sees) a ghost raised up (from his fancy).
*vlm. The will is a fallacy, and the body is a mistake; (because there is no mutation of volition or personality of the infinite intellect); and the ignorant alone distinguish the living soul from the universal spirit, as the ignorant boy sees the demon in a shadow.
हन् #han .> #uddhan .> #uddhata raised (as dust), turned up • lifted up, elevated • struck (as a lute) • rude, ill.behaved • exceeding, excessive • #uddhata m. a king's wrestler • N. of a thieving donkey who brayed too loud. in the `panchatantra .> #auddhatyam – arrogance, insolence, overbearing manner, disdain KSS.
यदा तु ज्ञान.दीपेन सम्यक् आलोक आगतः ।
yadA tu jJAna.dIpena samyak Aloka* Agata: |
संकल्प.मोहः जीवस्य क्षीयते शरद्.अभ्रवत् ॥६।८२।१८॥
saMkalpa.moha: jIvasya kSIyate zarat.abhravat ||6|82|18||
.
but when by the Wisdom.Lamp full light has come
the conceptual delusion of a Living.jIva dwindles away
:
a cloud in autumn
.
*jd.18 – yadA tu jJAna.dIpena यदा तु ज्ञान.दीपेन but when by the Wisdom.Lamp samyag.Aloka सम्यग्.आलोकः आगतः proper/full light has come Agata: saMkalpa.moha: jIvasya kSIyate संकल्प.मोहः जीवस्य क्षीयते the conceptual delusion of the Living.jIva dwindles away zarad.abhravat शरद्.अभ्रवत् like a cloud in autumn.
*vlm.18. When the lamp of knowledge brings the mind to the full light of truth, then the error of volition is removed from the living soul, as the cloud of the rainy weather are dissipated in Autumn.
*sv.6.82.18 But when the jiva perceives it in the light of self.knowledge, this delusion vanishes.
*vwv.785 But, when the proper light (or sight) has arrived due to the lamp of knowledge, the mental delusion of the living being is destroyed like the autumnal cloud.
*jd.18 – yadA tu jJAna.dIpena यदा तु ज्ञान.दीपेन but when by the Wisdom.Lamp samyag.Aloka सम्यग्.आलोकः आगतः proper/full light has come Agata: saMkalpa.moha: jIvasya kSIyate संकल्प.मोहः जीवस्य क्षीयते the conceptual delusion of the Living.jIva dwindles away zarad.abhravat शरद्.अभ्रवत् like a cloud in autumn.
शान्तिम् आयाति देहो ऽयम् सर्व.संकल्प.संक्षयात् ।
zAntim AyAti deha: ayam sarva.saMkalpa.saMkSayAt |
तदा राघव निःशेषम् दीपः तैल.क्षये यथा ॥६।८२।१९॥
tadA rAghava ni:zeSam dIpa: taila.kSaye yathA ||6|82|19||
.
this body comes to rest after it has exhausted its concepts
:
then, rAghava, it's like a lamp that is exhausted of its oil
.
*jd.19 zAntim AyAti deha: ayam this body goes to peace sarva.saMkalpa.saMkSayAt after the exhaustion of all conceptualization tadA rAghava ni:.zeSam then, rAghava, it is without.residue dIpas taila.kSaye yathA as a lamp when exhausted of oil.
*vwv.786/19. rAma! then, this body wholly attains to cessation on account of the complete destruction of all thoughts (or desires), as a lamp on the loss (or removal) of the oil.
*vlm.19. The body has its rest, after the wishes have subsided in the mind; just as the lamp is extinguished after its oil is exhausted.
*jd.19 zAntim AyAti deha: ayam this body goes to peace sarva.saMkalpa.saMkSayAt after the exhaustion of all conceptualization tadA rAghava ni:.zeSam then, rAghava, it is without.residue dIpas taila.kSaye yathA as a lamp when exhausted of oil.
निद्रा.व्यपगमे जन्तुर् यथा स्वप्नम् न पश्यति ।
nidrA.vyapagame jantu: yathA svapnam na pazyati |
जीवः हि भाविते सत्ये तथा देहम् न पश्यति ॥६।८२।२०॥
jIva: hi bhAvite satye tathA deham na pazyati ||6|82|20||
.
nidrA.vyapagame निद्रा.व्यपगमे *As when emerging from Sleep
jantu: *yathA जन्तुः a person
svapnam na pazyati स्वप्नम् न पश्यति does not see/know a dream
jIva: hi जीवः हि the living #jIva too
भाविते सत्ये bhAvite satye when having.become in what.is.So
tathA deham na pazyati thus does not see/know the body.
*vlm.20. The soul that sees the truth, has no more the knowledge of his body; as the man awakened from his sleep, has no longer the apparitions of his dream appearing before him.
*sv.20 Then the jiva does not perceive the body.
*vwv.787/20. As a living being does not see a dream on the disappearance of sleep, so, the living being surely does not perceive the body when the Truth is meditated upon (or experienced).
#gam .> #apagam .> #vyapagam .> #vyapagama P. #vyapagacchati, to go away , retreat , escape , disappear MBh.&c. ; to move away from , be entirely removed or distant VarBr2S.
*jd.20 nidrA.vyapagame निद्रा.व्यपगमे *As when emerging from Sleep jantu: *yathA जन्तुः a person svapnam na pazyati स्वप्नम् न पश्यति does not see/know a dream jIva: hi जीवः हि the living #jIva too भाविते सत्ये bhAvite satye when having.become in what.is.So tathA deham na pazyati thus does not see/know the body.
अ.तत्त्वे तत्त्व.भावेन जीवः देह.आवृतः स्थितः ।
a.tattve tattva.bhAvena jIva: deha*AvRta: sthita: |
निर्देहः भवति श्रीमान् सुखी तत्त्व.एक.भावनात् ॥६।८२।२१॥
nirdeha: bhavati zrImAn sukhI tattva*eka.bhAvanAt ||6|82|21||
.
a.tattve tattva.bhAvena jIva: deha AvRta: sthita: nirdeha: bhavati zrImAn sukhI
tattva=eka.bhAvanAt
'
*vwv.788/21. The living being is remaining covered by the body due to the idea of reality in the unreal thing. He becomes free from the physical body, glorious and happy, on account of the sole contemplation of the Reality.
*vlm.21. It is the mistaking of the unreal for the real or what is the same, the ascribing of reality to the unreality that gives the colour of reality to false material bodies; but the knowledge of the truth removes the error of the corporal body, and restore the soul to its wonted splendour and true felicity.
*sv.23 21.26 The confusion of the body with the self is the greatest delusion, which the light of the sun cannot dispel.
अनात्मनि शरीर.आदाव् आत्म.भावनम् अङ्ग यत् ।
anAtmani zarIra.Adau Atma.bhAvanam aGga yat |
सूर्य.आदि.आलोक.दुर्भेदम् हार्दम् तत् दारुणम् तमः ॥६।८२।२२॥
sUrya.Adi.Aloka.durbhedam hArdam tat dAruNam tama: ||6|82|22||
.
an.Atmani when nonSelf zarIra*Adau in the body &c
Atma.bhAvanam aGga yat what is self.feeling in the flesh
sUrya.Adi.Aloka / sUrya Adya Aloka.durbhedam
hArdam m heart.felt
tat dAruNam tama: that terrible darkness
.
*vlm.22. But the error of taking the material body for the immaterial soul, is so deep rooted in the mind; that it is as difficult to remove, as it is for the strongest sun beams to perceive the mental gloom of men.
*sv.23 21.26 The confusion of the body with the self is the greatest delusion, which the light of the sun cannot dispel.
आत्मन्य् एव आत्म.भावेन सर्व.व्यापि निरञ्जनम् ।
Atmani eva Atma.bhAvena sarva.vyApi niraJjanam |
चिन्मात्रम् अमलः अस्मि इति ज्ञान.आदित्येन नश्यति ॥६।८२।२३॥
cit.mAtram amala: asmi iti jJAna*Adityena nazyati ||6|82|23||
.
in self indeed Atma.bhAvena by self.feeling sarva.vyApi the all.pervading niraJjana.stainless.m cin.mAtram Concious,mode amala: asmi "immaculate am I" iti so jJAna Adityena nazyati by the Wisdom.Sun is destroyed
*vlm.23. This impervious darkness of the mind, is only to be perceived by the sun.shine of knowledge; that our soul is the seat of immaculate and all pervading spirit of God, and that I myself am no other than the pure intellect which is in me. (The anal Huq of Mansur).
*sv.23 21.26 The confusion of the body with the self is the greatest delusion, which the light of the sun cannot dispel.
* Atmani eva in self indeed Atma.bhAvena by self.feeling sarva.vyApi the all.pervading niraJjana.stainless.m cin.mAtram Concious,mode amala: asmi "immaculate am I" iti so jJAna Adityena nazyati by the Wisdom.Sun is destroyed
अन्ये च विदित.आत्मानो भावयन्ति यथा एव यत् ।
anye ca vidita*AtmAna: bhAvayanti yathA eva yat |
तत् तथा एव आशु पश्यन्ति दृढ.भावनया तया ॥६।८२।२४॥
tat tathA eva Azu pazyanti dRDha.bhAvanayA tayA ||6|82|24||
.
anye ca vidita*AtmAna: and others who have known self
bhAvayanti yathA eva yat | tat tathA eva Azu pazyanti dRDha.bhAvanayA tayA
.
and other knowledgable souls
just as they are affected
just so they know it to be
thru that firmness of feeling
.
*vwv.789/24. What and in which manner exactly, the others who have known the Self contemplate, they perceive that quickly just in that manner, by that firm contemplation.
*vlm.24. Those that have known the supreme soul meditate on it in this manner in their own souls, until they find themselves to be assimilated to the same by their extense thought of it.
*jd.24 anye ca vidita AtmAna: अन्ये च विदित.आत्मानः and other knowledgable souls bhAvayanti yathA eva yat भावयन्ति यथा.एव यत् feel/affect thus just what tat tathA eva Azu pazyanti तत् तथा.एव .आशु पश्यन्ति that thus just so they see/know dRDha.bhAvanayA tayA दृढ.भावनया तया by that firm feeling.
दृढ.भाव.अनुसंधानात् विमूढा अपि, राघव ।
dRDha.bhAva*anusaMdhAnAt vimUDhA* api, rAghava |
विषम् नयन्त्य् अमृतताम् अमृतम् विषताम् अपि ॥६।८२।२५॥
viSam nayanti amRtatAm amRtam viSatAm api ||6|82|25||
.
dRDha.bhAva anusaMdhAnA.d from firm experiential investigation
vimUDhA.: api rAghava only fools, rAghava
viSam nayanti amRta.tAm mix poison with nectar
amRtam viSatAm api though the nectar becomes poison.
*vlm.25. It is hence, O Ráma! that somemen convert the deadly poison to sweet ambrosial food, and change the delicious nectar to bitter gall. (Thus Siva the God and yogi converts the snake poison to his food and the sweets offered to his topmost mouth to the bitterest bane).
*sv.23 21.26 The confusion of the body with the self is the greatest delusion, which the light of the sun cannot dispel.
*jd.25 dRDha.bhAva anusaMdhAnA.d from firm experiential investigation vimUDhA.: api rAghava only fools, rAghava viSam nayanti amRta.tAm mix poison with nectar amRtam viSatAm api though the nectar becomes poison.
एवम् यथा यद् एव इह भाव्यते दृढ.भावनात् ।
evam yathA yat eva iha bhAvyate dRDha.bhAvanAt |
भूयते हि तत् एव आशु तत् इत्य् आलोकितम् मुहुः ॥६।८२।२६॥
bhUyate hi tat eva Azu tat iti Alokitam muhu: ||6|82|26||
.
so it is that what is merely felt here
out of firm feeling
is at.once experienced and is beheld again
.
*jd.26 evam yathA so thus yad eva iha bhAvyate what is only experienced here dRDha.bhAvanA.t out of firm feeling bhUyate hi tad eva Azu that is at.once experienced tad.ity.Alokitam muhu: as "That" is beheld again.
*vlm.26. So whatever is thought upon with intensity in any manner and on any occasion, the same comes to take place as it is seen in many instances.
*vwv.790/26. Thus, whatever is conceived here in whichever manner through firm contemplation, that alone surely takes place quickly, perceived constantly in that manner.
*sv.23 21.26 The confusion of the body with the self is the greatest delusion, which the light of the sun cannot dispel.
*jd.26 evam yathA so thus yad eva iha bhAvyate what is only experienced here dRDha.bhAvanA.t out of firm feeling bhUyate hi tad eva Azu that is at.once experienced tad.ity.Alokitam muhu: as "That" is beheld again.
सत्य.भावन.दृष्टो ऽयम् देहः देहः भवत्य् अलम् ।
satya.bhAvana.dRSTa: ayam deha: deha: bhavati alam |
दृष्टः तु असत्य.भावेन व्योमताम् याति देहकः ॥६।८२।२७॥
dRSTa: tu asatya.bhAvena vyomatAm yAti dehaka: ||6|82|27||
.
satya.bhAvana.dRSTa: ayam deha: this such/real.feeling.seen body
deha: bhavaty alam is certainly a body
dRSTas tv asatya.bhAvena but with unsuch.feeling
vyoma.tAm yAti dehaka.: to space.ness goes the embodiment.
*sv.27 When the body is considered real, it becomes a real body. When it is perceived with the knowledge that it is unreal, it is merged in space. Whatever notion is firmly held concerning the body, that it becomes.
*vlm.27. The body when seen in the light of a reality, is found to be a real existence; but being looked upon as an unreality, it vanishes into nothing (or it mixes in the vacuity of Brahma).
*vwv.791/27. Seen with the notion of the real, this body completely becomes the (physical) body. But, seen with the notion of the unreal, the body is reduced to the state of the sky (or becomes subtle as space).
*jd.27 satya.bhAvana.dRSTa: ayam deha: this such/real.feeling.seen body deha: bhavaty alam is certainly a body dRSTas tv asatya.bhAvena but with unsuch.feeling vyoma.tAm yAti dehaka.: to space.ness goes the embodiment.
अणिमा.आदि.पद=प्राप्तौ ज्ञान.युक्तिर् इति श्रुता ।
aNimA.Adi.pada=prAptau jJAna.yukti: iti zrutA |
भवता साधुना राम युक्तिम् अन्याम् इमाम् शृणु ॥६।८२। २८॥
bhavatA sAdhunA rAma yuktim anyAm imAm zRNu ||6|82| 28||
.
aNimA.Adi.pada=prAptau अणिमाँआदि.पद=प्राप्तौ in getting the Atomic State and the like
jJAna.yukti: iti zrutA ज्ञान.युक्तिर् इति श्रुता such is the Wisdom Method.
bhavatA sAdhunA rAma भवता साधुना राम by Your Grace, SAdhu, rAma
yuktim anyAm imAm zRNu युक्तिम् अन्याम् इमां शृणु let another method be heard.
*vlm.28. You have thus heard from me, o righteous Ráma! the theoretical mode (jnána.yukti) of attaining the capacities of magnifying and minimizing one's person at will; I will now tell you of another method of gaining these powers, to which
you shall have now to attend.
*sv.28.29 Another method is the practice of exhalation whereby the jiva is raised from the abode of the kundalini and made to abandon this body, ...
*jd.28 aNimA.Adi.pada=prAptau अणिमाँआदि.पद=प्राप्तौ in getting the Atomic State and the like jJAna.yukti: iti zrutA ज्ञान.युक्तिर् इति श्रुता such is the Wisdom Method. bhavatA sAdhunA rAma भवता साधुना राम by Your Grace, SAdhu, rAma yuktim anyAm imAm zRNu युक्तिम् अन्याम् इमां शृणु let another method be heard.
रेचक.अभ्यास.योगेन जीवः कुण्डलिनी.गृहात् ।
recaka*abhyAsa.yogena jIva: kuNDalinI.gRhAt |
उद्धृत्य योज्यते यावद् आमोदः पवनात् इव ॥६।८२।२९॥
uddhRtya yojyate yAvat Amoda: pavanAt iva ||6|82|29||
.
recaka abhyAsa.yogena by the yogis practice of rechaka.Outbreath
jIva: kuNDalinI.gRhAt the Living.jIva thru the grip of kuNDalinI
uddhRtya having raised yojyate yAvad as it is joined
Amoda: pavanAt iva like fragrance from the air...
.
*vwv.854.856/29.30.31. By the application of the practice of recaka (or exhalation), as long as the individual soul is joined to a body or a living being or his intellect, drawing it out from the abode of kuNDalinI, like fragrance from the wind ...
*vlm.29. You can practice by exhalation of yourrechaka breath, to extract your vital power (life) from the cell of your Kundalini artery, and infuse it into another body; as the winds of the air, carry the fragrance of flowers into the nostrils. (This is the mode of ones forsaking its own body in order to enliven another).
*sv.28.29 Another method is the practice of exhalation whereby the jiva is raised from the abode of the kundalini and made to abandon this body, ...
*jd.29 recaka abhyAsa.yogena by the yogis practice of rechaka.Outbreath
jIva: kuNDalinI.gRhAt the Living.jIva thru the grip of kuNDalinI
uddhRtya having raised yojyate yAvad as it is joined Amoda: pavanAt iva like fragrance from the air.
त्यज्यते विरत.स्पन्दो देहो ऽयम् काष्ठ.लोष्टवत् ।
tyajyate virata.spanda: deha: ayam kASTha.loSTavat |
देहे अपि जीवे अपि मतौ आसेचक इव आदरः ॥६।८२।३०॥
dehe api jIve api matau Asecaka iva Adara: ||6|82|30||
.
...
tyajyate abandoning,
virata.spanda: the stopped.vibration/motion
deha.body, ayam kASTha.wood/block.loSTa.clay/lump.vat.like
dehe api jIve api matau
Asecaka iva.Adara:
*vwv.854.856/29.30.31. , (so long), this body is left without movement like a piece of wood or a lump of earth. Like the desire (or preference) in one who sprinkles water, the individual soul is placed within animare or inanimate beings at will and as desired, for enjoying its riches thoroughly.
*vlm.30. The former body is left lifeless like a log of wood or block of stone, and such is the relation between the body and life; as that of a basket and its water, which is powered out to enliven the plans.
*sv.30 ... which then becomes inert like a log of wood.
*AB. virata.spanda uparata.ceSTa: kASTha.loSTavad bhavati | pareSAm dehe jIve matau api ...
स्थावरे जंगमे वा अपि यथा अभिमतया इच्छया ।
sthAvare jaMgame vA api yathA abhimatayA icchayA |
भोक्तुम् तत् सम्पदम् सम्यक् जीवः अन्तो विनिवेश्यते ॥६।८२।३१॥
bhoktum tat sampadam samyak jIva: anta: vi.nivezyate ||6|82|31||
.
sthAvare jaMgame vA api whether stable or moving
yathA abhimatayA icchayA as by a wishful desire
bhoktum tat sampadam samyag to enjoy that fortune fully
jIva: antar vinivezyate the Living.jIva sets.out within
.
*vwv.854.856/29.30.31. ... the individual soul is placed within animate or inanimate beings at will and as desired, for enjoying its riches thoroughly.
*vlm.31. Thus is the life infused in all movable and immovable things, in order to enjoy the pleasures of their particular states at its pleasure.
*sv.31 Then the jiva can enter into any other body, moving or non.moving, and undergo the desired experience.
विश् #viz .> #niviz .> #viniviz put, place, fix, turn (tasmin), appoint to, set about (tasmin) • *vinivezyate – is vi.ni.entered +
* sthAvare jaMgame vA api whether stable or moving yathA abhimatayA icchayA as by a wishful desire bhoktum tat sampadam samyag to enjoy that fortune fully jIva: antar vinivezyate the Living.jIva sets.out within
इति सिद्धि.श्रियम् भुक्त्वा स्थितम् चेत् तत् वपुः पुनः ।
iti siddhi.zriyam bhuktvA sthitam cet tat vapu: puna: |
प्रविश्यते स्वम् अन्यत् वा यद् यत् तात विरोचते ॥६।८२।३२॥
pravizyate svam anyat vA yat yat, tAta, virocate ||6|82|32||
.
iti siddhi.zriyam bhuktvA having enjoyed such a wealth of Powers
sthitam cet if existent
tad vapu: puna: that body again
pravizyate svam anyad vA yad yat, tAta, virocate
.
*vwv.857/32. Dear One! Having thus enjoyed the fulfilment of super.human power, it that body, one's own or another, is still existing, whichever is agreeable is again entered into.
*vlm.32. The living soul having relished the bliss of its consummate state, returns to its former body if it is still in existence, or it goes and settles somewhere else, as it may best suit its taste.
*sv.32 After thus having acquired the experience, it can re.enter the previous body or any other body at its will and pleasure.
देहादयस्तथा बिम्बान् व्याप्तवत्याखिलान् अथ ।
deha*Adaya: tathA bimbAn vyAptavatyA akhilAn atha |
संविदा जगद् आपूर्य सम्पूर्णम् स्थीयते ऽथवा ॥६।८२।३३॥
saMvidA jagat ApUrya sampUrNam sthIyate athavA ||6|82|33||
.
deha*Adaya: tathA bimbAn vyAptavatyA akhilAn atha =
saMvidA jagat ApUrya sampUrNam sthIyate athavA
.
deha Adayas tathA – thus of the various bodies
bimbAn the images
vyAptavatyA w hvg got
akhilAn entire
atha & then
saMvidA jagad ApUrya the world being filled with Awareness
sampUrNam sthIyate overflows with existence;
athavA otherwise...
*vwv.858/33. Or perhaps, in that manner, it remains full afterwards, having filled up the world with consciousness which is pervading all images beginning with the body.
*vlm.33. The yogis thus pass into all bodies and lives with their conscious souls, and fill the world also by magnifying their spirits over all space.
*sv.33.34 Or, it may remain as the all.pervading consciousness without entering into any particular body.
देहादयस्तथा बिम्बान्व्याप्तवत्याखिलानथ ।
संविदा जगदापूर्य सम्पूर्ण स्थीयतेऽथवा ।। ३३
VA Or the yogi may remain as undivided consciousness, which fills
the whole world,
देहादयस्तथा बिम्बान्व्याप्तवत्याखिलानथ ?
AS: Here
is the अन्वय:
अथवा अखिलान् देहादयः बिम्बान् व्याप्तवत्या संविदा अथ सम्पूर्णं जगद् आपूर्य स्थीयते ।
Thus, with his consciousness which envelops all the images like the worldly objects including bodies, he might stay filling the whole world. Thus, he may either hop from body to body or envelope all at once!
*jd. so "consciousness" cit saMvit what else?!
ज्ञात्वा सदाभ्युदितम् उज्झित.दोषम् ईशः
jJAtvA sadA abhyuditam ujjhita.doSam Iza:
यद्यद्यथा समभिवाञ्छति चित्प्रकाशः ।
yat.yat yathA sam.abhivAJchati cit.prakAza: |
प्राप्नोति तत्तत् चिरेण तथैव राम
prApnoti tat.tat cireNa tathaiva rAma
सम्यक्पदम् विदुर् अन्.आवरणत्वम् एव ॥६।८२।३४॥
samyak.padam vidu: an.AvaraNa.tvam eva ||6|82|34||
.
samabhivAJchat*.i
.
The Lord having.known sadA.always/ever abhyudita.arisen/sprung.from.m ujjhita.projected/emitted\abandoned/free.from(tena).doSa.vice/sin.m /
yad.whichever.yat yathA.as/how samabhivAJchat*.i cit.Consciousness/Everity.prakAza.shining.forth/projecting =
prApnoti.getting tat.that/thatever.tat cireNa.for.long.while tathaiva.thusever.indeed/just.so Râma \ samyak.whole.pada.condition/stage.m vidus.they.know.to.be an.not-/un-.AvaraNa.veiled/hidden.tvam.you eva.even/only/indeed
Jiva Das
https://www.dropbox.com/s/dgw46vcwdska2ti/fm6082%202.nv06-07%20On%20ATOMICITY%20.z34.docx?dl=0
*O*ॐm
FM.6.82
*ATOMICITY*
jd—
*the aNu.Bit is the minim here. *
*it is most often translated as "atom". *
*it is *
*the Singularity in a Big Bang*
*: *
*the parama.aNu.Super.Atom *
*generates many Singularities*
*. *
*VASISHTHA** said—*
अणुताम् स्थूलताम् वापि यथा गच्छति योगिनाम् ।
aNutAm sthUlatAm vA.api yathA gacchati yoginAm |
देहो नाम तथा सम्यग् वक्ष्यमाणम् इदम् शृणु ॥६।८२।१॥
deha: nAma tathA samyak vakSyamANam idam zRNu ||6|82|1||
.
yathA.*as/how* gacchat.*going.to <http://going.to>*.i *Yogin*.nAm =
deha*.body*: nAma*.name/namely/for.example* tathA.*thus* samyak.*whole* \
vakSyamAna*.to.be.mentioned*.m idam*.this.here* zRNu.*hear/pay.attention*
.
aNu.*bit/atom*.tA.*ness/state*.m sthUla.*gross/material*.tA.*ness/state*.m
vA.*or* api*.even/tho* / yathA.*as/how* gacchat.*going.to <http://going.to>*.i
*Yogin*.nAm = deha*.body*: nAma*.name/namely/for.example* tathA.*thus*
samyak.*whole* \ vakSyamAna*.2B.mentioned*.m idam*.this.here* zRNu.
*hear/pay.attention*
.
*if you wonder about the bodies of yogIs*
*(whether atomic or gross)*
*&*
*how they travel.about in them*
*—*
*all this will be explained*
*:*
*pay attention now*
*...*
*sv. ... how the yogis made their bodies atomic, as also enormous.
*vlm.p.1. Vasishtha, continued:—Now hear me now tell you how yogis are able
to expand and contract their bodies at will, reducing to atomic proportions
and expanding to gross dimensions.
* aNu.bit/atom.tA.ness/state.m sthUla.gross/material.tA.ness/state.m vA.or
api.even/tho / yathA.as/how gacchat.going.to.i Yogin.nAm = deha.body:
nAma.name/namely/for.example tathA.thus samyak.whole \
vakSyamAna.2B.mentioned.m idam.this.here zRNu.hear/pay.attention
हृद्य् अब्ज.चक्र.कोशोर्ध्वम् प्रस्फुरत्य् आनलः कणः ।
hRdi abja.cakra.koza.Urdhvam prasphuratyAnala: kaNa: |
हेम.भ्रमरवत्.स.आन्ध्य.विद्युल् लव इ वाम्बरे ॥६।८२।२॥
hema.bhramaravat.sa.Andhya.vidyut lava* iva ambare ||6|82|2||
.
hema.bhramaravat.sa.Andhya.vidyut lava* iva ambare ||6|82|2||
.
*raincloud.chakra.sheath.above*
prasphurati Anala: kaNa: *a fiery spark projects *
hema.bhramaravat.sAndhya.vidyul.lava iva *as whin golden*.*beelike*.
*blinding*.*lightning*.*flash* iva ambare *in the sky*
*. *
*vlm.2. There is above the lotus.like diaphragm of the heart, a blazing
fire emitting its sparks, like gold coloured butterflies flirting about it,
and flaring as flashes of lightning in the evening clouds. (This is the
jatharAgni or culinary {digestive} fire).
*vwv.826/2 The spark of fire becomes manifest above the bud of the
lotus.wheel of the heart like a golden bee and like a fragment of lightning
in the twilight, over the cloud.
*sv.2 There is a spark of fire that burns just above the heart.lotus.
*above* prasphurati Anala: kaNa: *a fiery spark projects *
hema.bhramaravat.sAndhya.vidyul.lava iva *as i/ golden*.*beelike*.sAndhya.
*lightning*.*stroke* iva ambare *in the sky. *
स प्रवर्धन.संवित्त्या वात्ययैव आशु वर्धते ।
sa* pravardhana.saMvittyA vAtyayA.eva Azu vardhate |
संविद्.रूपतया नूनम् अर्कवद् यातिचोदयम् ॥६।८२।३॥
saMvit.rUpatayA nUnam arkavat yAti ca .udayam ||6|82|3||
.
pravardhana*
vAti.ayA*
.
*even/only/indeed* Azu.*quickly\swift/a.horse* vardhat.*growing*.e = saMvid.
*awareness*.rUpa*.form/shape/color*.tA.*ness/state*.yA
nUnam*.now/just\immediately\in
future/then/therefore\certainly\indeed* \ arka.*sun/star*.vat*.like/-ful*
yAti*.coming.to <http://coming.to>* ca*.and/also* udaya.*rise/ascent*.
*rise/ascent*.m
.
s*a: **This (Fire)*
pravardhana.saMvittyA *by the proliferation of awareness*
vAtyay*A i*v*a A*zu vardhate *grows quickly, as.if by the wind.*
saMvi*d*.rUpatayA nUnam *And so with the form of Awareness*
arkava*t *yAti c*a u*dayam *like the sun it comes to rise*
*.*
*AB. sa Anala... ||
*vlm.3. It is fanned and roused by the enkindling animal spirit, which
blows over it as with the breath of the wind; it pervades the whole body
without burning it, and shines as brightly as the sun in the form of our
consciousness.
*vwv.827/3 That (spark of fire) grows quickly, as if by a storm, through
increasing consciousness. On account of its nature hacing the
characteristic of consciousness, it certainly rises like the sun (which is
self.luminous).
*sv.3 This fire is quickly augmented, but since it is of the nature of
consciousness, it arises as the light of knowledge.
* सः This (Fire) प्रवर्धन.संवित्त्या by the proliferation of awareness
वात्यया.इव .आशु वर्धते grows quickly, as.if by the wind. संविद्.रूपतया नूनम्
And so with the form of Awareness अर्कवद् याति च उदयम् like the sun it
comes to rise.
सं ध्याभ्र.प्रथमार्काभो वृद्धिमभ्यागतः क्षणात् ।
saMdhya.abhra.prathama.arka.Abha: vRddhim abhyAgata: kSaNAt |
गालयत्य् अखिलम् साङ्गम् देहम् हेम यथानलः ॥६।८२।४॥
gAlayati akhilam sAGgam deham hema yathA anala: ||6|82|4||
.
vRddhi*
abhyAgata*
gAlayat*
.
*splendour/light/likeness/resembling*: / vRddhi*.m abhyAgata*: kSaNAt
*.at.once/in.a.moment* =
gAlayat*.i akhila.*entire*/*total*.m saGga.*Connexion*.m \ deha*.body*.m
hema.*gold* yathA.*as/how* anala.*fire/fireGod/digestion*:
.
saMdhya.abhra.prathama.arka=Abha: *dawn*.*cloud*.*first*.*sun*=*glow *
vRddhim abhyAgata: kSaNAt *to growth approached suddenly *
gAlayati akhilam sAGgam *melts it wholly w its limbs *
deham *m Body *hema yathA anala: *as fire does gold*
*. *
*vlm.4. Being then kindled into a blaze in an instant, like the early raise
of the rising sun gleaming upon the morning clouds; it melts down the whole
body (to its toes and nails), as the burning furnace dissolves the gold in
the crucible, (It is impossible to make out anything of this allegory).
*vwv.828/4 (The spark of fire), resembling the first ray of light in the
sky at dawn, hacing obtained growth in a moment, causes the entire body
with its limbs to vanish, as fire causes gold to vanish.
*sv.4 When it thus grows in magnitude in a moment, it is able to dissolve
the entire body; ...
जल.स्पर्श.असहो युक्त्या गलयेत् प्रपद.आदयः ।
jala.sparza*asaha: yuktyA galayet prapada*Adaya: |
बाह्य एवानल.स्पर्शात् स्वान्ते वस्तु.विशेषतः ॥६।८२।५॥
bAhya* eva anala.sparzAt svAnte vastu.vizeSata: ||6|82|5||
.
asaha*
galay*<.et
prapada*
svAnta*
.
galay*<.et prapada*.Adi*.&c*.a: bAhya.*outside/external* eva.
*even/only/indeed* anala.*fire/fireGod/digestion*.sparza.*touch*.At
svAnta*.e vastu*.substance*.vizeSa.
*distinction/difference\kind\species\individual/eminence/first.rate*.tas.
*from/thru*
.
*vlm.5. Being unextinguishable by water, it burns the whole outer body down
to the feet; and then it coils inside the body, and remains in the form of
the mind in the ativáhika or spiritual body of man. (It is hard to find out
the hidden sense of this passage also).
*vwv.829/5 As external fire, intolerant to the contact of water on account
of its peculiar nature, can just swallow it through contact within its
boundary, the vital fire can swallow (the body) even from the foot upwards,
by an expedient.
*sv.5 ...even the water.element in the body is evaporated by its heat.
in comp.) KSS.
स शरीर.द्वयम् पश्चाद् विधूय क्वापि लीयते ।
sa* zarIra.dvayam pazcAt vidhUya kvA api lIyate |
वि.क्षोभितेन प्राणेन नीहारो वात्यया यथा ॥६।८२।६॥
vi.kSobhitena prANena nIhAra: vAtyayA yathA ||6|82|6||
.
sa* zarIra.dvayam pazcAt vidhUya kvA api lIyate = vi.kSobhitena prANena
.
sa* zarIra.dvayam pazcAt – *he the dual.body –* vidhUya.*washed.off/removed
*kva api lIyate *somewhen is made.to.subside *vikSobhitena prANena *by the
tossing prANa.Air *nIhAra: vAtyayA yathA *as fog by the wind. *
*vlm.6. Having then reduced the inner body likewise, it becomes lifeless of
itself; and becomes extinct as the frost at the blowing of winds (or blast
of a tempest).
*vwv.830/6 Then, that (fire), having shaken off the two bodies (i.e., the
physical and the vital), vanishes somewhere due to the agitated vital air,
as fog due to a storm.
*sv.6 Then, having abandoned the two bodies (the physical and the subtle),
it is able to go where it likes.
"dew.maker " or "cold.rayed", the moon • n. cakSus adj.. one whose eyes are
veiled by mist BhP • nIhArAya, nIhArAyate Nom. Atm. to become or make mist
• nIhArIàkR, to convert into mist mcar.
आधार.नाडी.निर्हीना व्योमस्थैवावशिष्यते ।
AdhAra.nADI.nirhInA vyoma.sthA eva avaziSyate |
शक्तिः कुण्डलिनी वह्नेर् धूम.लेखा.इव निर्गता ॥६।८२।७॥
zakti: kuNDalinI vahne: dhUma.lekhA iva nirgatA ||6|82|7||
.
vyoma.*spacious.sky*.stha.*staying/set*.a eva.*even/only/indeed* avaziSyat.
*remaining*.e = zakti.*power/ability*: *Kundalinii.Serpent** *of/for the*
vahni.*fire/flame*.e: \ dhUma*.smoke/fog*.lekhA.*line/streak* iva nirgata.
*gone.out.from*.a
.
AdhAra.* supportive*.nADI.*channel*.nirhIna.* unloosed.*A.*.f.. *
vyoma.sthA eva avaziSyate *space.set indeed/only it remains *
zakti: kuNDalinI vahner *the kuNDalinI Power of vahni Fire *
dhUma.lekhA iva nirgatA *like a smoke.streak gone forth*
*.*
*vwv.831/7 The Power that is kuNDalinI, which has abandoned the supporting
channel of bio.energy, is left remaining as (a power) existing in the space
(of the subtle body), like a streak of smoke gone out of fire.
*vlm.7. The force of the Kundaliní or intestinal canal, being put out to
*sv.7 The kundalini power rises up like smoke from fire and is merged in
the space, as it were.
yeSam. punar.janana.varjitA | vAsanÂrasa.nirhInA: jIvanmuktA: hi te sthitA:
|| FM.5.91.46
क्रोडीकृत.मनोबुद्धि.मय=जीव.आद्य्.अहम्कृतिः ।
kroDI.kRta.mana:buddhi.maya=jIva.Adi*ahamkRti: |
अन्तः.स्फुरच् चमत्कारा धूम.लेखा इव नागरी ॥६।८२।८॥
anta:.sphurat camatkArA dhUma.lekhA iva nAgarI ||6|82|8||
.
kroDI.kRta.mano.buddhi.maya.jIva Ady.ahaMkRRiti:
anta:.sphurat camatkArA *vibrant within is a wonderment *
dhUma.lekhA iva nAgarI *like a smoke.streak in a burning city*
*. *
*vwv.832/8 (There), as the ego.activity of the individualised consciousness
and the like, consisting of the mind and the intellect which have been
embraced (or seized by the individualised consciousness), it provides a
spectacle throbbing (or becoming manifest) within (the subtle body) like a
streak of smoke in a city.
*vlm.8. This smoky shade parades over the heart like a swarthy maiden, and
encloses in her bosom the subtile body composed of its mind and
understanding, the living principle and its egoism.
*sv.8 Holding fast the mind, buddhi and the egosense, this kundalini shines
radiantly as a particle of dust.
*jd.8 kroDI.kRta.mano.buddhi.maya.jIva Ady.ahaMkRRiti:
*anta:.sphurat camatkArA *vibrant within is a wonderment *dhUma.lekhA iva
nAgarI *like a smoke.streak in a burning city.*
बिसे शैले तृणे भित्ताव् उपले दिवि भूतले ।
bise zaile tRNe bhittau upale divi bhUtale |
सा यथा योज्यते यत्र तेन निर्यात्य् अलम् तथा ॥६।८२।९॥
sA yathA yojyate yatra tena niryAti alam tathA ||6|82|9||
.
wall *
upale *in a millstone *divi *in heaven *bhUtale *on earth *
sA yathA yojyate yatra ujyate??? see MW re >vaj, <ojas
tena niryAti alam tathA
.
*vwv. 833/9. Where and in which manner it is joined, in the fibre of a
lotus, in a mountain, in a straw, in a wall, in a stone, in the heaven or
in the surface of the earth, by that and in that manner it goes out
completely.
*vlm.9. It has the power to enter into the porous fibres of lotuses to
penetrate the rocks, to stretch over the grass, to pop into houses and
stones, to pry in the sky and ply in the ground, and remain and move about
everywhere in the manner it likes of its own will. (This power is called
sakti or energy which is omnipotent).
*sv.9 This spark or this particle is then able to enter into anything
whatsoever.
a wall *upale *in a millstone *divi *in heaven *bhUtale *on earth *sA yathA
संवित्तिः सैव यात्य् अहम् रस.आद्यन्तम् यथाक्रमम् ।
saMvitti: sA eva yAti aham rasa*Adyantam yathAkramam |
रसेनापूर्णताम् एति तन्त्री.भार इवाम्बुना ॥६।८२।१०॥
rasena ApUrNatAm eti tantrI.bhAra* iva ambunA ||6|82|10||
.
<http://coming.to>* aham.*I* rasa.*sap/essence/flavor**Adi*.beginning.&*
.anta.*end*.m yathAkramam.*as.it.occured*/*in.order* = rasa.
*sap/essence/flavor*.ena ApUrNa*.tA.*ness/state*.m eti.*going.to
<http://going.to>* tantrI.*string*.bhAra.*burden/weight** iva.*like/as.if*
*with/bmo* ambu.*water*.nA
.
saMvitti: sA eva yAti aham rasa Adyantam yathAkramam rasena ApUrNatAm eti
tantrI.bhAra iva ambunA
.
*vlm.10. This power produces consciousness and sensibility, by the sap and
serum which it supplies to the whole body; and is itself filled with juice,
like a leather bag that is dipped into a well or water.
*vwv.834/10 That conscious power kuNDalinI alone proceeds in due order to
the beginning and end of the vital essence (of the body). It attains to
fulness all around by the vital essence, like a mass of strings by water.
रस.आपूर्णा यथाकारम् भावयत्य् आशु तत् तथा ।
rasa*ApUrNA yathAkAram bhAvayati Azu tat tathA |
धत्ते चित्र.कृतो बुद्धौ रेखा राम यथा कृतिम् ॥६।८२।११॥
dhatte citra.kRta: buddhau rekhA rAma yathA kRtim ||6|82|11||
.
rasApUrNA yathAkAram
dhatte citrakRta: buddhau rekhA rAma yathA kRtim
.
*vwv.835/11 Rama! Filled all around with the vital essence, whatever form
it conceives, it quickly assumes that in that manner, as a drawing
undergoes creation in the mind of a painter.
*vlm.11. This great artery of Kundaliní being filled with gastric juice,
forms the body in any shape it likes; as an artist draws the lines of a
picture in any form, as it is pictured in his mind. (Hence it depends on
the gastric artery to extend and sketch out the body according to its own
plan).
दृढ.भाव.वशात् अन्तर् अस्थीन्य् आप्नोति सा ततः ।
dRDha.bhAva.vazAt antar asthIni Apnoti sA tata: |
मातृ.गर्भ.निषण्णेषु सु.सूक्ष्मा इव अङ्कुर.स्थितिः ॥६।८२।१२॥
mAtR.garbha.niSaNNeSu su.sUkSmA iva aGkura.sthiti: ||6|82|12||
.
dRDha.bhAva.vazAd anta: asthIni Apnoti sA tata: mAtR.garbha.niSaNNeSu
su.sUkSmA iva aGkura.sthiti: #niSaNNa
.
*vlm.12. It supplies the embryonic seed placed in the foetus of the mother,
with the power of its evolution into the fleshy and bony parts of its
future body; as the tender sprout of the vegitative seed, waxes in time to
a hard woody tree. (The act of evolution is attributed in the text to the
triple causality of the physical nutrition in the stomach, the metaphysical
cause of the intensity of thought in the growing mind, and the
psychological tendency of the soul, produced from the fourth and prime
cause of its prior propensity, which is inbred in grain and essential
nature of every being, the intense thought is called [Sanskrit: *]).
*vwv.836/12 Then, it obtains bones within, on account of the power of firm
thought, similar to the very subtle state of offspring within what is
residing in the mother's womb.
यथा अभिमतम् आकारम् प्रमाणम् वेत्ति राघव ।
yathA abhimatam AkAram pramANam vetti rAghava |
जीव.शक्तिर् अवाप्नोति सुमेरु आदि तृण आदि च ॥६।८२।१३॥
jIva.zakti: avApnoti sumeru Adi tRNa Adi ca ||6|82|13||
.
*whatever is wished.for*
*the Life.Power makes known as evident form*
*whether* *Mount.sumeru or a windblown straw*
*.*
* *rAghava *yathA abhimata m *since/as wished/imagined *AkAram pramANam
vetti *it knows an evident form *jIva.zakti: avApnoti *the jIva.shakti
meets.with *sumeru.Adi tRNa.Adi ca – *Mount.sumeru.&c and straw.&c. *
*vlm.13. Know Ràma, this certain truth which is acknowledged by the wise,
that the living principles acquire its desired state and stature, be it
that of a mountain or bit of straw.
*vwv.837/13 Rama! The life.energy experiences a form as desired and obtains
a size such as the mountain Sumeru or a straw.
*sv.13 Thus, the jiva is able to become as small as an atom and as big as a
mountain.
vetti *it knows an evident form *jIva.zakti: avApnoti *the jIva.shakti
meets.with *sumeru.Adi tRNa.Adi ca – *Mount.sumeru.&c and straw.&c. *
श्रुतम् त्वया योग.साध्यम् अणिम.आद्य्.अर्थ.साधनम् ।
zrutam tvayA yoga.sAdhyam aNima.Adi*artha.sAdhanam |
ज्ञान.साध्यम् इदानीम् त्वम् शृणु श्रवण.भूषणम् ॥६।८२।१४॥
jJAna.sAdhyam idAnIm tvam zRNu zravaNa.bhUSaNam ||6|82|14||
.
*as Atomicity*
*:*
*now*
*you ought to hear about practising Wisdom*
*which is more interesting to hear*
*.*
zrutam tvayA yoga.sAdhyam aNima.Adi*artha.sAdhanam | jJAna.sAdhyam idAnIm
tvam zRNu zravaNa.bhUSaNam
*vlm.14. You have heard. O Ràma! of certain powers as of diminishing and
increasing the bulk and stature of the body, attainable by the practice of
yoga; you will now hear me give you an interesting lecture, regarding the
attainment of these capacities by means of knowledge or jnàna.
*sv.14 I have thus described to you the yogic method, and shall now deal
with the wisdom.approach.
एकम् चिन्मात्रम् अस्ति इह शुद्धम् सौम्यम् अ.लक्षिमत् ।
ekam cit.mAtram asti iha zuddham saumyam a.lakSimat |
सूक्ष्मात् सूक्ष्मतरम् शान्तम् न जगत् न जगत्.क्रिया ॥६।८२।१५॥
sUkSmAt sUkSmataram zAntam na jagat na jagat.kriyA ||6|82|15||
.
*pure cool unmarked*
*from subtle to subtler*
*at.peace*
*not the world*
*nor worldly works*
*.*
ekam cit.mAtram asti iha zuddham saumyam a.lakSimat | sUkSmAt sUkSmataram
zAntam na jagat na jagat.kriyA
*vlm. ... inscrutable, pure and most charming; which is minuter that the
minutest, perfectly tranquil and is nothing of the mundane world or any of
its actions or properties.
*sv. ... the subtlest of the subtle, tranquil, which is neither the world
nor its activities.
#labdha.l. • AkAze lakSam.bandh, to fix the gaze vaguely on space, look
into space as if at some object barely visible in the distance • cf. also
#AkAza.baddha.lakSa) • appearance, show, pretence (cf. #l..supta). •.• #
त*त् चि*नोत्य् आत्मना आत्मानम् संकल्प.उन्मुखताम् गतम् ।
tat cinoti AtmanA AtmAnam saMkalpa*unmukhatAm gatam |
यदा तदा जीव इति प्रोक्तम् आविलताम् गतम् ॥६।८२।१६॥
yadA tadA jIva* iti proktam AvilatAm gatam ||6|82|16||
.
*saMkalpa*unmukhatAm
gatam –* gone to a state of conceptual unfolding + *
yadA.*when* – tadA.*then* – jIva* iti proktam *the **Living.Jîva so is
said.to.be <http://said.to.be> *
AvilatAm gatam *gone to turbidness*
*. *
*sv. It is aware of itself: hence this jiva.hood arises.
*vlm.16. The same chit..intellect being collected in itself into an
individuality (by its power of chayana integration) from the undivided
whole, and assuming the power of will or volition.sankalpa itself, becomes
the living soul by transformation of its pure nature to an impure one.
*saMkalpa*unmukhatAm
gatam –* gone to a state of conceptual unfolding + *yadA.*when* – tadA.
*then* – jIva* iti proktam *the **Living.Jîva so** is said.to.be
<http://said.to.be> *AvilatAm gatam *gone to turbidness*
असत्यम् एव संकल्प.भ्रमेण इदम् शरीरकम् ।
asatyam eva saMkalpa.bhrameNa idam zarIrakam |
jIva: pazyati mUDhAtmA bAla: yakSam iva uddhatam ||6|82|17||
.
*but*
*thru conceptual delusion*
*the Living jIva** sees it as.if it were real*
*just as a muddle.headed boy sees an aroused yakSha.Demon*
*.*
*vwv.784/17 The living being having a perplexed intellect sees this body on
account of an error of thought, wuite falsely, as a boy (sees) a ghost
raised up (from his fancy).
m. *a king's wrestler • N. of a thieving donkey who brayed too loud. in the
`panchatantra .> #*auddhatya*m – arrogance, insolence, overbearing manner,
disdain KSS.
यदा तु ज्ञान.दीपेन सम्य*क् आ*लोक आगतः ।
yadA tu jJAna.dIpena samyak Aloka* Agata: |
saMkalpa.moha: jIvasya kSIyate zarat.abhravat ||6|82|18||
.
*the conceptual delusion of a Living.jIva dwindles away*
*:*
*a cloud in autumn*
*.*
*jd.18 – yadA tu jJAna.dIpena यदा तु ज्ञा*न.*दीपेन *but when by the
Wisdom.Lamp *samyag.Aloka सम्यग्.आलोकः आगतः *proper/full light has come *Agata:
saMkalpa.moh*a: *jIvasya kSIyate संकल्प.मो*हः जी*वस्य क्षीयते *the
conceptual delusion of the Living.jIva dwindles away *zarad.abhravat शरद्.
अभ्रवत् *like a cloud in autumn.*
*vlm.18. When the lamp of knowledge brings the mind to the full light of
*sv.6.82.18 But when the jiva perceives it in the light of self.knowledge,
this delusion vanishes.
*vwv.785 But, when the proper light (or sight) has arrived due to the lamp
the autumnal cloud.
*jd.18 – yadA tu jJAna.dIpena यदा तु ज्ञा*न.*दीपेन *but when by the
Wisdom.Lamp *samyag.Aloka सम्यग्.आलोकः आगतः *proper/full light has come *Agata:
saMkalpa.moh*a: *jIvasya kSIyate संकल्प.मो*हः जी*वस्य क्षीयते *the
conceptual delusion of the Living.jIva dwindles away *zarad.abhravat शरद्.
अभ्रवत् *like a cloud in autumn.*
शान्तिम् आयाति देहो ऽयम् सर्व.संकल्प.संक्षयात् ।
zAntim AyAti deha: ayam sarva.saMkalpa.saMkSayAt |
तदा राघव निःशेषम् दीपः तैल.क्षये यथा ॥६।८२।१९॥
tadA rAghava ni:zeSam dIpa: taila.kSaye yathA ||6|82|19||
.
*:*
*then, rAghava, it's like a lamp that is exhausted of its oil*
*.*
*jd.19 zAntim AyAti deh*a: *ayam *this body goes to peace*
sarva.saMkalpa.saMkSayAt *after the exhaustion of all conceptualization*
tadA rAghava ni:.zeSam *then, rAghava, it is without.residue* dIpas
taila.kSaye yathA *as a lamp when exhausted of oil.*
*vwv.786/19. rAma! then, this body wholly attains to cessation on account
of the complete destruction of all thoughts (or desires), as a lamp on the
loss (or removal) of the oil.
*vlm.19. The body has its rest, after the wishes have subsided in the mind;
just as the lamp is extinguished after its oil is exhausted.
sarva.saMkalpa.saMkSayAt *after the exhaustion of all conceptualization*
tadA rAghava ni:.zeSam *then, rAghava, it is without.residue* dIpas
taila.kSaye yathA *as a lamp when exhausted of oil.*
निद्रा.व्यपगमे जन्तुर् यथा स्वप्नम् न पश्यति ।
nidrA.vyapagame jantu: yathA svapnam na pazyati |
जीवः हि भाविते सत्ये तथा देहम् न पश्यति ॥६।८२।२०॥
jIva: hi bhAvite satye tathA deham na pazyati ||6|82|20||
.
jantu: *yathA जन्तुः* a person*
svapna*m *na pazyati स्वप्नम् न पश्यति *does not see/know a dream *
jIva: hi जीवः हि* the **living #jIva too*
भाविते सत्ये bhAvite satye *when having.become in what.is.So
<http://what.is.So> *
tathA deham na pazyati *thus does not see/know the body.*
*vlm.20. The soul that sees the truth, has no more the knowledge of his
body; as the man awakened from his sleep, has no longer the apparitions of
his dream appearing before him.
*sv.20 Then the jiva does not perceive the body.
*vwv.787/20. As a living being does not see a dream on the disappearance of
sleep, so, the living being surely does not perceive the body when the
Truth is meditated upon (or experienced).
removed or distant VarBr2S.
*yathA जन्तुः* a person* svapna*m *na pazyati स्वप्नम् न पश्यति *does not
see/know a dream *jIva: hi जीवः हि* the **living #jIva too* भाविते सत्ये
bhAvite satye *when having.become in what.is.So <http://what.is.So> *tathA
deham na pazyati *thus does not see/know the body.*
अ.तत्त्वे तत्त्व.भावेन जी*वः दे*ह.आवृतः स्थितः ।
a.tattve tattva.bhAvena jIva: deha*AvRta: sthita: |
nirdeha: bhavati zrImAn sukhI tattva*eka.bhAvanAt ||6|82|21||
.
a.tattve tattva.bhAvena jIva: deha AvRta: sthita: nirdeha: bhavati zrImAn
sukhI
tattva=eka.bhAvanAt
'
*vwv.788/21. The living being is remaining covered by the body due to the
idea of reality in the unreal thing. He becomes free from the physical
body, glorious and happy, on account of the sole contemplation of the
Reality.
*vlm.21. It is the mistaking of the unreal for the real or what is the
same, the ascribing of reality to the unreality that gives the colour of
reality to false material bodies; but the knowledge of the truth removes
the error of the corporal body, and restore the soul to its wonted
splendour and true felicity.
delusion, which the light of the sun cannot dispel.*
अनात्मनि शरीर.आदाव् आत्म.भावनम् अङ्ग यत् ।
anAtmani zarIra.Adau Atma.bhAvanam aGga yat |
सूर्य.आदि.आलोक.दुर्भेदम् हार्दम् तत् दारुणम् तमः ॥६।८२।२२॥
sUrya.Adi.Aloka.durbhedam hArdam tat dAruNam tama: ||6|82|22||
.
Atma.bhAvanam aGga yat *what is self.feeling in the flesh *
sUry*a.A*d*i*.*A*loka / sUry*a A*dy*a A*loka.durbheda*m*
hArda*m* *m heart.felt *
ta*t* dAruNa*m *tama: *that terrible darkness *
.
*vlm.22. But the error of taking the material body for the immaterial soul,
is so deep rooted in the mind; that it is as difficult to remove, as it is
for the strongest sun beams to perceive the mental gloom of men.
delusion, which the light of the sun cannot dispel.*
आत्मन्य् एव आत्म.भावेन सर्व.व्यापि निरञ्जनम् ।
Atmani eva Atma.bhAvena sarva.vyApi niraJjanam |
चिन्मात्रम् अमलः अस्मि इति ज्ञान.आदित्येन नश्यति ॥६।८२।२३॥
cit.mAtram amala: asmi iti jJAna*Adityena nazyati ||6|82|23||
.
all.pervading *niraJjana.*stainless.*m cin.mAtram *Concious,mode *amala:
asmi *"immaculate am I" *iti *so *jJAna Adityena nazyati *by the Wisdom.Sun
is destroyed *
*vlm.23. This impervious darkness of the mind, is only to be perceived by
the sun.shine of knowledge; that our soul is the seat of immaculate and all
pervading spirit of God, and that I myself am no other than the pure
intellect which is in me. (The anal Huq of Mansur).
delusion, which the light of the sun cannot dispel.*
* Atmani eva *in self indeed *Atma.bhAvena *by self.feeling *sarva.vyApi *the
all.pervading *niraJjana.*stainless.*m cin.mAtram *Concious,mode *amala:
asmi *"immaculate am I" *iti *so *jJAna Adityena nazyati *by the Wisdom.Sun
is destroyed *
अन्ये च विदित.आत्मानो भावयन्ति यथा एव यत् ।
anye ca vidita*AtmAna: bhAvayanti yathA eva yat |
तत् तथा एव आशु पश्यन्ति दृढ.भावनया तया ॥६।८२।२४॥
tat tathA eva Azu pazyanti dRDha.bhAvanayA tayA ||6|82|24||
.
bhAvayanti yathA eva yat | tat tathA eva Azu pazyanti dRDha.bhAvanayA tayA
*and other knowledgable souls*
*just as they are affected*
*just so they know it to be*
*thru that firmness of feeling*
*.*
*vwv.789/24. What and in which manner exactly, the others* who *have known
that firm contemplation.
*vlm.24. Those that have known the supreme soul meditate on it in this
manner in their own souls, until they find themselves to be assimilated to
the same by their extense thought of it.
souls* bhAvayanti yathA eva yat भावयन्ति यथा.एव यत् *feel/affect thus just
what *tat tathA eva Azu pazyanti तत् तथा.एव .आशु पश्यन्ति *that thus just
so they see/know* dRDha.bhAvanayA tayA दृढ.भावनया तया *by that firm
feeling. *
दृढ.भाव.अनुसंधानात् विमूढा अपि, राघव ।
dRDha.bhAva*anusaMdhAnAt vimUDhA* api, rAghava |
विषम् नयन्त्य् अमृतताम् अमृतम् विषताम् अपि ॥६।८२।२५॥
viSam nayanti amRtatAm amRtam viSatAm api ||6|82|25||
.
vimUDhA.: api rAghava *only fools, rAghava *
viSam nayanti amRta.tAm *mix poison with nectar *
amRtam viSatAm api *though the nectar becomes poison. *
*vlm.25. It is hence, O Ráma! that somemen convert the deadly poison to
sweet ambrosial food, and change the delicious nectar to bitter gall. (Thus
Siva the God and yogi converts the snake poison to his food and the sweets
offered to his topmost mouth to the bitterest bane).
delusion, which the light of the sun cannot dispel.*
*jd.25 dRDha.bhAva anusaMdhAnA.d *from firm experiential investigation
*vimUDhA.:
api rAghava *only fools, rAghava *viSam nayanti amRta.tAm *mix poison with
nectar *amRtam viSatAm api *though the nectar becomes poison. *
एवम् यथा यद् एव इह भाव्यते दृढ.भावनात् ।
evam yathA yat eva iha bhAvyate dRDha.bhAvanAt |
भूयते हि तत् एव आशु तत् इत्य् आलोकितम् मुहुः ॥६।८२।२६॥
bhUyate hi tat eva Azu tat iti Alokitam muhu: ||6|82|26||
.
*out of firm feeling*
*is at.once experienced and is beheld again*
*. *
*jd.26 evam yathA *so thus *yad eva iha bhAvyate *what is only experienced
here *dRDha.bhAvanA.t *out of firm feeling *bhUyate hi tad eva Azu *that is
at.once experienced *tad.ity.Alokitam muhu: *as "That" is beheld again. *
*vlm.26. So whatever is thought upon with intensity in any manner and on
any occasion, the same comes to take place as it is seen in many instances.
*vwv.790/26. Thus, whatever is conceived here in whichever manner through
firm contemplation, that alone surely takes place quickly, perceived
constantly in that manner.
delusion, which the light of the sun cannot dispel.*
*jd.26 evam yathA *so thus *yad eva iha bhAvyate *what is only experienced
here *dRDha.bhAvanA.t *out of firm feeling *bhUyate hi tad eva Azu *that is
at.once experienced *tad.ity.Alokitam muhu: *as "That" is beheld again. *
सत्य.भावन.दृष्टो ऽयम् देहः देहः भवत्य् अलम् ।
satya.bhAvana.dRSTa: ayam deha: deha: bhavati alam |
दृष्टः तु असत्य.भावेन व्योमताम् याति देहकः ॥६।८२।२७॥
dRSTa: tu asatya.bhAvena vyomatAm yAti dehaka: ||6|82|27||
.
deh*a: *bhavaty alam *is certainly a body *
dRSTas tv asatya.bhAvena *but with unsuch.feeling*
vyoma.tAm yAti dehaka.: *to space.ness goes the embodiment.*
*sv.27 When the body is considered real, it becomes a real body. When it is
perceived with the knowledge that it is unreal, it is merged in space.
Whatever notion is firmly held concerning the body, that it becomes.
*vlm.27. The body when seen in the light of a reality, is found to be a
real existence; but being looked upon as an unreality, it vanishes into
nothing (or it mixes in the vacuity of Brahma).
*vwv.791/27. Seen with the notion of the real, this body completely becomes
the (physical) body. But, seen with the notion of the unreal, the body is
reduced to the state of the sky (or becomes subtle as space).
deh*a: *bhavaty alam *is certainly a body *dRSTas tv asatya.bhAvena *but
with unsuch.feeling* vyoma.tAm yAti dehaka.: *to space.ness goes the
embodiment.*
अणिमा.आदि.पद=प्राप्तौ ज्ञा*न.*युक्तिर् इति श्रुता ।
aNimA.Adi.pada=prAptau jJAna.yukti: iti zrutA |
भवता साधुना राम युक्तिम् अन्याम् इमाम् शृणु ॥६।८२। २८॥
bhavatA sAdhunA rAma yuktim anyAm imAm zRNu ||6|82| 28||
.
and the like *
jJAna.yukti: iti zrutA ज्ञा*न.*युक्तिर् इति श्रुता *such is the Wisdom
Method.*
bhavatA sAdhunA rAma भवता साधुना राम *by Your Grace, SAdhu, rAma *
yuktim anyAm imAm zRNu युक्तिम् अन्याम् इमां शृणु *let another method be
heard.*
*vlm.28. You have thus heard from me, o righteous Ráma! the theoretical
mode (jnána.yukti) of attaining the capacities of magnifying and minimizing
one's person at will; I will now tell you of another method of gaining
these powers, to which
you shall have now to attend.
State and the like *jJAna.yukti: iti zrutA ज्ञा*न.*युक्तिर् इति श्रुता *such
is the Wisdom Method.* bhavatA sAdhunA rAma भवता साधुना राम *by Your Grace,
SAdhu, rAma *yuktim anyAm imAm zRNu युक्तिम् अन्याम् इमां शृणु *let another
method be heard.*
रेचक.अभ्यास.योगेन जीवः कुण्डलिनी.गृहात् ।
recaka*abhyAsa.yogena jIva: kuNDalinI.gRhAt |
उद्धृत्य योज्यते यावद् आमोदः पवनात् इव ॥६।८२।२९॥
uddhRtya yojyate yAvat Amoda: pavanAt iva ||6|82|29||
.
jIva: *kuNDalinI*.gRhAt *the Living.jIva thru the grip of kuNDalinI *
uddhRtya *having raised *yojyate yAvad *as it is joined *
Amoda: pavanAt iva *like fragrance from the air... *
.
*vwv.854.856/29.30.31. By the application of the practice of recaka (or
exhalation), as long as the individual soul is joined to a body or a living
being or his intellect, drawing it out from the abode of kuNDalinI, like
fragrance from the wind ...
*vlm.29. You can practice by exhalation of yourrechaka breath, to extract
your vital power (life) from the cell of your Kundalini artery, and infuse
it into another body; as the winds of the air, carry the fragrance of
flowers into the nostrils. (This is the mode of ones forsaking its own body
in order to enliven another).
jIva: *kuNDalinI*.gRhAt *the Living.jIva thru the grip of kuNDalinI *
uddhRtya *having raised *yojyate yAvad *as it is joined *Amoda:
pavanAt iva *like
fragrance from the air. *
त्यज्यते विरत.स्पन्दो देहो ऽयम् काष्ठ.लोष्टवत् ।
tyajyate virata.spanda: deha: ayam kASTha.loSTavat |
देहे अपि जीवे अपि मतौ आसेचक इव आदरः ॥६।८२।३०॥
dehe api jIve api matau Asecaka iva Adara: ||6|82|30||
.
...
virata.spanda: *the stopped.vibration/motion *
deha.*body,* ayam kASTha.*wood/block*.loSTa.*clay/lump.*vat.*like*
dehe* a*pi jIve* a*pi matau
Asecaka iva.*A*dara:
a piece of wood or a lump of earth. Like the desire (or preference) in one*
who *sprinkles water, the individual soul is placed within animare or
thoroughly.
*vlm.30. The former body is left lifeless like a log of wood or block of
stone, and such is the relation between the body and life; as that of a
basket and its water, which is powered out to enliven the plans.
*sv.30 ... which then becomes inert like a log of wood.
*AB. virata.spanda uparata.ceSTa: kASTha.loSTavad bhavati | pareSAm dehe
jIve matau api ...
स्थावरे जंगमे वा अपि यथा अभिमतया इच्छया ।
sthAvare jaMgame vA api yathA abhimatayA icchayA |
bhoktum tat sampadam samyak jIva: anta: vi.nivezyate ||6|82|31||
.
yathA abhimatayA icchayA *as by a wishful desire *
bhoktum tat sampadam samyag *to enjoy that fortune fully *
jIva: antar vinivezyate *the Living.jIva sets.out within *
.
*vwv.854.856/29.30.31. ... the individual soul is placed within animate or
inanimate beings at will and as desired, for enjoying its riches
thoroughly.
*vlm.31. Thus is the life infused in all movable and immovable things, in
order to enjoy the pleasures of their particular states at its pleasure.
*sv.31 Then the jiva can enter into any other body, moving or non.moving,
and undergo the desired experience.
to, set about (tasmin) • **vinivezyate* – is vi.ni.entered +
* sthAvare jaMgame vA api *whether stable or moving *yathA abhimatayA
icchayA *as by a wishful desire *bhoktum tat sampadam samyag *to enjoy that
fortune fully *jIva: antar vinivezyate *the Living.jIva sets.out within *
इति सिद्धि.श्रियम् भुक्त्वा स्थितम् चेत् त*त् व*पुः पुनः ।
iti siddhi.zriyam bhuktvA sthitam cet tat vapu: puna: |
pravizyate svam anyat vA yat yat, tAta, virocate ||6|82|32||
.
sthitam cet *if existent *
tad vapu: puna: *that body again *
pravizyate svam anyad vA yad yat, tAta, virocate
.
*vwv.857/32. Dear One! Having thus enjoyed the fulfilment of super.human
power, it that body, one's own or another, is still existing, whichever is
agreeable is again entered into.
*vlm.32. The living soul having relished the bliss of its consummate state,
returns to its former body if it is still in existence, or it goes and
settles somewhere else, as it may best suit its taste.
*sv.32 After thus having acquired the experience, it can re.enter the
previous body or any other body at its will and pleasure.
देहादयस्तथा बिम्बान् व्याप्तवत्याखिलान् अथ ।
deha*Adaya: tathA bimbAn vyAptavatyA akhilAn atha |
संविदा जगद् आपूर्य सम्पूर्णम् स्थीयते ऽथवा ॥६।८२।३३॥
saMvidA jagat ApUrya sampUrNam sthIyate athavA ||6|82|33||
.
deha*Adaya: tathA bimbAn vyAptavatyA akhilAn atha =
saMvidA jagat ApUrya sampUrNam sthIyate athavA
.
bimbAn *the images *
vyAptavatyA *w hvg got *
akhilAn *entire *
atha *& then *
saMvidA jagad ApUrya *the world being filled with Awareness *
sampUrNam sthIyate *overflows with existence; *
athavA *otherwise... *
*vwv.858/33. Or perhaps, in that manner, it remains full afterwards, having
filled up the world with consciousness which is pervading all images
beginning with the body.
*vlm.33. The yogis thus pass into all bodies and lives with their conscious
souls, and fill the world also by magnifying their spirits over all space.
entering into any particular body. *
देहादयस्तथा बिम्बान्व्याप्तवत्याखिलानथ ।
संविदा जगदापूर्य सम्पूर्ण स्थीयतेऽथवा ।। ३३
VA Or the yogi may remain as undivided consciousness, which fills
the whole world,
देहादयस्तथा बिम्बान्व्याप्तवत्याखिलानथ ?
AS: Here is the अन्वय:
अथवा अखिलान् देहादयः बिम्बान् व्याप्तवत्या संविदा अथ सम्पूर्णं जगद् आपूर्य
स्थीयते ।
Thus, with his consciousness which envelops all the images like the worldly
objects including bodies, he might stay filling the whole world. Thus, he
may either hop from body to body or envelope all at once!
*jd. so "consciousness" cit saMvit what else?!
ज्ञात्वा सदाभ्युदितम् उज्झित.दोषम् ईशः
jJAtvA sadA abhyuditam ujjhita.doSam Iza:
यद्यद्यथा समभिवाञ्छति चित्प्रकाशः ।
yat.yat yathA sam.abhivAJchati cit.prakAza: |
प्राप्नोति तत्तत् चिरेण तथैव राम
prApnoti tat.tat cireNa tathaiva rAma
सम्यक्पदम् विदुर् अन्.आवरणत्वम् एव ॥६।८२।३४॥
samyak.padam vidu: an.AvaraNa.tvam eva ||6|82|34||
.
samabhivAJchat*.i
.
ujjhita*.projected*/*emitted\abandoned/free.from**(tena)*.doSa.*vice/sin*.m
/
yad.*whichever.*yat yathA.*as/how* samabhivAJchat*.i cit.
*Consciousness/Everity*.prakAza*.shining.forth/projecting = *
prApnoti.*getting* tat*.that/thatever*.tat cireNa.*for.long.while* tathaiva.
*thusever.indeed/just.so* *Râma* \ samyak.*whole*.pada.*condition/stage*.m
vidus.*they.know*.*to.be <http://to.be>* an.*not-/un-*.AvaraNa.
*veiled/hidden*.tvam.*you* eva.*even/only/indeed*
.
*vlm.34. The yogi* who *is lord of himself by his enlightened
evils; obtains in an instant whatever he wants to have, and which is
present before the effulgence of divine light (anávarana Brahma jyoti).
entering into any particular body. *
*@@@*
tat cinoti AtmanA AtmAnam saMkalpa*unmukhatAm gatam |
यदा तदा जीव इति प्रोक्तम् आविलताम् गतम् ॥६।८२।१६॥
yadA tadA jIva* iti proktam AvilatAm gatam ||6|82|16||
असत्यम् एव संकल्प.भ्रमेण इदम् शरीरकम् ।
asatyam eva saMkalpa.bhrameNa idam zarIrakam |
jIva: pazyati mUDhAtmA bAla: yakSam iva uddhatam ||6|82|17||
yadA tu jJAna.dIpena samyak Aloka* Agata: |
saMkalpa.moha: jIvasya kSIyate zarat.abhravat ||6|82|18||
शान्तिम् आयाति देहो ऽयम् सर्व.संकल्प.संक्षयात् ।
zAntim AyAti deha: ayam sarva.saMkalpa.saMkSayAt |
तदा राघव निःशेषम् दीपः तैल.क्षये यथा ॥६।८२।१९॥
tadA rAghava ni:zeSam dIpa: taila.kSaye yathA ||6|82|19||
निद्रा.व्यपगमे जन्तुर् यथा स्वप्नम् न पश्यति ।
nidrA.vyapagame jantu: yathA svapnam na pazyati |
जीवः हि भाविते सत्ये तथा देहम् न पश्यति ॥६।८२।२०॥
jIva: hi bhAvite satye tathA deham na pazyati ||6|82|20||
a.tattve tattva.bhAvena jIva: deha*AvRta: sthita: |
nirdeha: bhavati zrImAn sukhI tattva*eka.bhAvanAt ||6|82|21||
अनात्मनि शरीर.आदाव् आत्म.भावनम् अङ्ग यत् ।
anAtmani zarIra.Adau Atma.bhAvanam aGga yat |
सूर्य.आदि.आलोक.दुर्भेदम् हार्दम् तत् दारुणम् तमः ॥६।८२।२२॥
sUrya.Adi.Aloka.durbhedam hArdam tat dAruNam tama: ||6|82|22||
आत्मन्य् एव आत्म.भावेन सर्व.व्यापि निरञ्जनम् ।
Atmani eva Atma.bhAvena sarva.vyApi niraJjanam |
चिन्मात्रम् अमलः अस्मि इति ज्ञान.आदित्येन नश्यति ॥६।८२।२३॥
cit.mAtram amala: asmi iti jJAna*Adityena nazyati ||6|82|23||
अन्ये च विदित.आत्मानो भावयन्ति यथा एव यत् ।
anye ca vidita*AtmAna: bhAvayanti yathA eva yat |
तत् तथा एव आशु पश्यन्ति दृढ.भावनया तया ॥६।८२।२४॥
tat tathA eva Azu pazyanti dRDha.bhAvanayA tayA ||6|82|24||
दृढ.भाव.अनुसंधानात् विमूढा अपि, राघव ।
dRDha.bhAva*anusaMdhAnAt vimUDhA* api, rAghava |
विषम् नयन्त्य् अमृतताम् अमृतम् विषताम् अपि ॥६।८२।२५॥
viSam nayanti amRtatAm amRtam viSatAm api ||6|82|25||
एवम् यथा यद् एव इह भाव्यते दृढ.भावनात् ।
evam yathA yat eva iha bhAvyate dRDha.bhAvanAt |
भूयते हि तत् एव आशु तत् इत्य् आलोकितम् मुहुः ॥६।८२।२६॥
bhUyate hi tat eva Azu tat iti Alokitam muhu: ||6|82|26||
satya.bhAvana.dRSTa: ayam deha: deha: bhavati alam |
दृष्टः तु असत्य.भावेन व्योमताम् याति देहकः ॥६।८२।२७॥
dRSTa: tu asatya.bhAvena vyomatAm yAti dehaka: ||6|82|27||
aNimA.Adi.pada=prAptau jJAna.yukti: iti zrutA |
भवता साधुना राम युक्तिम् अन्याम् इमाम् शृणु ॥६।८२। २८॥
bhavatA sAdhunA rAma yuktim anyAm imAm zRNu ||6|82| 28||
रेचक.अभ्यास.योगेन जीवः कुण्डलिनी.गृहात् ।
recaka*abhyAsa.yogena jIva: kuNDalinI.gRhAt |
उद्धृत्य योज्यते यावद् आमोदः पवनात् इव ॥६।८२।२९॥
uddhRtya yojyate yAvat Amoda: pavanAt iva ||6|82|29||
त्यज्यते विरत.स्पन्दो देहो ऽयम् काष्ठ.लोष्टवत् ।
tyajyate virata.spanda: deha: ayam kASTha.loSTavat |
देहे अपि जीवे अपि मतौ आसेचक इव आदरः ॥६।८२।३०॥
dehe api jIve api matau Asecaka iva Adara: ||6|82|30||
स्थावरे जंगमे वा अपि यथा अभिमतया इच्छया ।
sthAvare jaMgame vA api yathA abhimatayA icchayA |
bhoktum tat sampadam samyak jIva: anta: vi.nivezyate ||6|82|31||
iti siddhi.zriyam bhuktvA sthitam cet tat vapu: puna: |
pravizyate svam anyat vA yat yat, tAta, virocate ||6|82|32||
deha*Adaya: tathA bimbAn vyAptavatyA akhilAn atha |
संविदा जगद् आपूर्य सम्पूर्णम् स्थीयते अथवा ॥६।८२।३३॥
saMvidA jagat ApUrya sampUrNam sthIyate athavA ||6|82|33||
ज्ञात्वा सदा अभ्युदितम् उज्झित.दोषम् ईशः
jJAtvA sadA abhyuditam ujjhita.doSam Iza:
yat.yat yathA sam.abhivAJchati cit.prakAza: |
प्राप्नोति तत्.त*त् चि*रेण तथैव राम
prApnoti tat.tat cireNa tathaiva rAma
सम्यक्.पदम् विदुः अन्.आवरणत्वम् एव ॥६।८२।३४॥
samyak.padam vidu: an.AvaraNatvam eva ||6|82|34||
||
*o*ॐ*m*
<https://groups.google.com/forum/#!forum/yoga-vasishtha>
<https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0>
चित् संवित्त्या.उच्यते जीव:
cit saMvittyA ucyate jIva:
संकल्पात्स मनो भवेत् ।
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया.इति.आद्य्.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
next Canto:
FM6083 THE LOST PENNY 2.NV08 .z29
https://www.dropbox.com/s/15zb5ace2p1ed1i/fm6083%202.nv08%20The%20LOST%20PENNY%20.z29.docx?dl=0
FM.6.50.FM.6.99
https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
+++
santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
The complete YVFiles of this masterpiece can be found at
On Thu, Nov 11, 2021 at 12:36 PM Jiva Das <das....@gmail.com> wrote:
>
>
> FM6082 ATOMICITY
>
>
> https://www.dropbox.com/s/dgw46vcwdska2ti/fm6082%202.nv06-07%20On%20ATOMICITY%20.z34.docx?dl=0
>
>
>
>
>
> *O*ॐm
>
>
>
>
>
>
>
> FM.6.82
>
>
>
> *ATOMICITY*
>
>
>
> jd—
>
> *the aNu.Bit is the minim here. *
>
> *it is most often translated as "atom". *
>
> *it is *
>
> *the Singularity in a Big Bang*
>
> *: *
>
> *the parama.aNu.Super.Atom *
>
> *generates many Singularities*
>
> *. *
>
>
>
>
>
> *VASISHTHA** said—*
>
>
> अणुताम् स्थूलताम् वापि यथा गच्छति योगिनाम् ।
>
> aNutAm sthUlatAm vA.api yathA gacchati yoginAm |
>
> देहो नाम तथा सम्यग् वक्ष्यमाणम् इदम् शृणु ॥६।८२।१॥
>
> deha: nAma tathA samyak vakSyamANam idam zRNu ||6|82|1||
>
> .
>
>
> ~sthUlatA.*grossness*
>
> .
>
> ~aNutA.*Atomic.state*.m ~sthUlatA.*grossness*.m vA.*or*.api*.even/tho* /
>
> yathA.*as/how* gacchat.*going.to <http://going.to>*.i *Yogin*.nAm =
>
> deha*.body*: nAma*.name/namely/for.example* tathA.*thus* samyak.*whole* \
>
> vakSyamAna*.to.be.mentioned*.m idam*.this.here* zRNu.*hear/pay.attention*
>
> .
>
> aNu.*bit/atom*.tA.*ness/state*.m sthUla.*gross/material*.tA.*ness/state*.m
> vA.*or* api*.even/tho* / yathA.*as/how* gacchat.*going.to
> <http://going.to>*.i *Yogin*.nAm = deha*.body*: nAma
> *.name/namely/for.example* tathA.*thus* samyak.*whole* \ vakSyamAna
> *.2B.mentioned*.m idam*.this.here* zRNu.*hear/pay.attention*
>
> .
>
> *if you wonder about the bodies of yogIs*
>
> *(whether atomic or gross)*
>
> *&*
>
> *how they travel.about in them*
>
> *—*
>
> *all this will be explained*
>
> *:*
>
> *pay attention now*
>
> *...*
> *sv. ... how the yogis made their bodies atomic, as also enormous.
>
> *vlm.p.1. Vasishtha, continued:—Now hear me now tell you how yogis are
> able to expand and contract their bodies at will, reducing to atomic
> proportions and expanding to gross dimensions.
>
> * aNu.bit/atom.tA.ness/state.m sthUla.gross/material.tA.ness/state.m vA.or
> api.even/tho / yathA.as/how gacchat.going.to.i Yogin.nAm = deha.body:
> nAma.name/namely/for.example tathA.thus samyak.whole \
> vakSyamAna.2B.mentioned.m idam.this.here zRNu.hear/pay.attention
>
>
>
> हृद्य् अब्ज.चक्र.कोशोर्ध्वम् प्रस्फुरत्य् आनलः कणः ।
>
> hRdi abja.cakra.koza.Urdhvam prasphuratyAnala: kaNa: |
>
> हेम.भ्रमरवत्.स.आन्ध्य.विद्युल् लव इ वाम्बरे ॥६।८२।२॥
>
> hema.bhramaravat.sa.Andhya.vidyut lava* iva ambare ||6|82|2||
>
> .
>
> hema.bhramaravat.sa.Andhya.vidyut lava* iva ambare ||6|82|2||
>
> .
>
> *raincloud.chakra.sheath.above*
>
> prasphurati Anala: kaNa: *a fiery spark projects *
> hema.bhramaravat.sAndhya.vidyul.lava iva *as whin golden*.*beelike*.
> *blinding*.*lightning*.*flash* iva ambare *in the sky*
>
> *. *
> *vlm.2. There is above the lotus.like diaphragm of the heart, a blazing
> fire emitting its sparks, like gold coloured butterflies flirting about it,
> and flaring as flashes of lightning in the evening clouds. (This is the
> jatharAgni or culinary {digestive} fire).
>
> *vwv.826/2 The spark of fire becomes manifest above the bud of the
> lotus.wheel of the heart like a golden bee and like a fragment of lightning
> in the twilight, over the cloud.
>
> *sv.2 There is a spark of fire that burns just above the heart.lotus.
>
> *above* prasphurati Anala: kaNa: *a fiery spark projects *
> hema.bhramaravat.sAndhya.vidyul.lava iva *as i/ golden*.*beelike*.sAndhya.
> *lightning*.*stroke* iva ambare *in the sky. *
>
>
> स प्रवर्धन.संवित्त्या वात्ययैव आशु वर्धते ।
>
> sa* pravardhana.saMvittyA vAtyayA.eva Azu vardhate |
>
> संविद्.रूपतया नूनम् अर्कवद् यातिचोदयम् ॥६।८२।३॥
>
> saMvit.rUpatayA nUnam arkavat yAti ca .udayam ||6|82|3||
>
> .
>
> pravardhana*
>
> vAti.ayA*
>
> .
>
> *even/only/indeed* Azu.*quickly\swift/a.horse* vardhat.*growing*.e =
> saMvid.*awareness*.rUpa*.form/shape/color*.tA.*ness/state*.yA nUnam*.now/just\immediately\in
> future/then/therefore\certainly\indeed* \ arka.*sun/star*.vat*.like/-ful*
> yAti*.coming.to <http://coming.to>* ca*.and/also* udaya.*rise/ascent*.
> *rise/ascent*.m
>
> .
>
> s*a: **This (Fire)*
>
> pravardhana.saMvittyA *by the proliferation of awareness*
>
> vAtyay*A i*v*a A*zu vardhate *grows quickly, as.if by the wind.*
>
> saMvi*d*.rUpatayA nUnam *And so with the form of Awareness*
>
> arkava*t *yAti c*a u*dayam *like the sun it comes to rise*
>
> *.*
> *AB. sa Anala... ||
>
> *vlm.3. It is fanned and roused by the enkindling animal spirit, which
> blows over it as with the breath of the wind; it pervades the whole body
> without burning it, and shines as brightly as the sun in the form of our
> consciousness.
>
> *vwv.827/3 That (spark of fire) grows quickly, as if by a storm, through
> increasing consciousness. On account of its nature hacing the
> characteristic of consciousness, it certainly rises like the sun (which is
> self.luminous).
>
> *sv.3 This fire is quickly augmented, but since it is of the nature of
> consciousness, it arises as the light of knowledge.
>
> * सः This (Fire) प्रवर्धन.संवित्त्या by the proliferation of awareness
> वात्यया.इव .आशु वर्धते grows quickly, as.if by the wind. संविद्.रूपतया
> नूनम् And so with the form of Awareness अर्कवद् याति च उदयम् like the sun
> it comes to rise.
>
>
>
> सं ध्याभ्र.प्रथमार्काभो वृद्धिमभ्यागतः क्षणात् ।
>
> saMdhya.abhra.prathama.arka.Abha: vRddhim abhyAgata: kSaNAt |
>
> गालयत्य् अखिलम् साङ्गम् देहम् हेम यथानलः ॥६।८२।४॥
>
> gAlayati akhilam sAGgam deham hema yathA anala: ||6|82|4||
>
> .
>
> vRddhi*
>
> abhyAgata*
>
> gAlayat*
>
> .
>
> *splendour/light/likeness/resembling*: / vRddhi*.m abhyAgata*: kSaNAt
> *.at.once/in.a.moment* =
>
> gAlayat*.i akhila.*entire*/*total*.m saGga.*Connexion*.m \ deha*.body*.m
> hema.*gold* yathA.*as/how* anala.*fire/fireGod/digestion*:
>
> .
>
> saMdhya.abhra.prathama.arka=Abha: *dawn*.*cloud*.*first*.*sun*=*glow *
>
> vRddhim abhyAgata: kSaNAt *to growth approached suddenly *
>
> gAlayati akhilam sAGgam *melts it wholly w its limbs *
>
> deham *m Body *hema yathA anala: *as fire does gold*
>
> *. *
> *vlm.4. Being then kindled into a blaze in an instant, like the early
> raise of the rising sun gleaming upon the morning clouds; it melts down the
> whole body (to its toes and nails), as the burning furnace dissolves the
> gold in the crucible, (It is impossible to make out anything of this
> allegory).
>
> *vwv.828/4 (The spark of fire), resembling the first ray of light in the
> sky at dawn, hacing obtained growth in a moment, causes the entire body
> with its limbs to vanish, as fire causes gold to vanish.
>
> *sv.4 When it thus grows in magnitude in a moment, it is able to dissolve
> the entire body; ...
>
>
>
> जल.स्पर्श.असहो युक्त्या गलयेत् प्रपद.आदयः ।
>
> jala.sparza*asaha: yuktyA galayet prapada*Adaya: |
>
> बाह्य एवानल.स्पर्शात् स्वान्ते वस्तु.विशेषतः ॥६।८२।५॥
>
> bAhya* eva anala.sparzAt svAnte vastu.vizeSata: ||6|82|5||
>
> .
>
> asaha*
>
> galay*<.et
>
> prapada*
>
> svAnta*
>
> .
>
> galay*<.et prapada*.Adi*.&c*.a: bAhya.*outside/external* eva.
> *even/only/indeed* anala.*fire/fireGod/digestion*.sparza.*touch*.At
> svAnta*.e vastu*.substance*.vizeSa.
> *distinction/difference\kind\species\individual/eminence/first.rate*.tas.
> *from/thru*
> .
>
> *vlm.5. Being unextinguishable by water, it burns the whole outer body
> down to the feet; and then it coils inside the body, and remains in the
> form of the mind in the ativáhika or spiritual body of man. (It is hard to
> find out the hidden sense of this passage also).
>
> *vwv.829/5 As external fire, intolerant to the contact of water on account
> of its peculiar nature, can just swallow it through contact within its
> boundary, the vital fire can swallow (the body) even from the foot upwards,
> by an expedient.
>
> *sv.5 ...even the water.element in the body is evaporated by its heat.
>
> in comp.) KSS.
>
>
>
> स शरीर.द्वयम् पश्चाद् विधूय क्वापि लीयते ।
>
> sa* zarIra.dvayam pazcAt vidhUya kvA api lIyate |
>
> वि.क्षोभितेन प्राणेन नीहारो वात्यया यथा ॥६।८२।६॥
>
> vi.kSobhitena prANena nIhAra: vAtyayA yathA ||6|82|6||
>
> .
>
> sa* zarIra.dvayam pazcAt vidhUya kvA api lIyate = vi.kSobhitena prANena
>
> .
>
> sa* zarIra.dvayam pazcAt – *he the dual.body –* vidhUya.*washed.off/removed
> *kva api lIyate *somewhen is made.to.subside *vikSobhitena prANena *by
> the tossing prANa.Air *nIhAra: vAtyayA yathA *as fog by the wind. *
> *vlm.6. Having then reduced the inner body likewise, it becomes lifeless
> of itself; and becomes extinct as the frost at the blowing of winds (or
> blast of a tempest).
>
> *vwv.830/6 Then, that (fire), having shaken off the two bodies (i.e., the
> physical and the vital), vanishes somewhere due to the agitated vital air,
> as fog due to a storm.
>
> *sv.6 Then, having abandoned the two bodies (the physical and the subtle),
> it is able to go where it likes.
>
> "dew.maker " or "cold.rayed", the moon • n. cakSus adj.. one whose eyes are
> veiled by mist BhP • nIhArAya, nIhArAyate Nom. Atm. to become or make mist
> • nIhArIàkR, to convert into mist mcar.
>
>
>
> आधार.नाडी.निर्हीना व्योमस्थैवावशिष्यते ।
>
> AdhAra.nADI.nirhInA vyoma.sthA eva avaziSyate |
>
> शक्तिः कुण्डलिनी वह्नेर् धूम.लेखा.इव निर्गता ॥६।८२।७॥
>
> zakti: kuNDalinI vahne: dhUma.lekhA iva nirgatA ||6|82|7||
>
> .
>
>
> vyoma.*spacious.sky*.stha.*staying/set*.a eva.*even/only/indeed*
> avaziSyat.*remaining*.e = zakti.*power/ability*: *Kundalinii.Serpent** *of/for
> the* vahni.*fire/flame*.e: \ dhUma*.smoke/fog*.lekhA.*line/streak* iva
> nirgata.*gone.out.from*.a
>
> .
>
> AdhAra.* supportive*.nADI.*channel*.nirhIna.* unloosed.*A.*.f.. *
>
> vyoma.sthA eva avaziSyate *space.set indeed/only it remains *
>
> zakti: kuNDalinI vahner *the kuNDalinI Power of vahni Fire *
>
> dhUma.lekhA iva nirgatA *like a smoke.streak gone forth*
>
> *.*
> *vwv.831/7 The Power that is kuNDalinI, which has abandoned the supporting
> channel of bio.energy, is left remaining as (a power) existing in the space
> (of the subtle body), like a streak of smoke gone out of fire.
>
> *vlm.7. The force of the Kundaliní or intestinal canal, being put out to
>
> *sv.7 The kundalini power rises up like smoke from fire and is merged in
> the space, as it were.
>
> yeSam. punar.janana.varjitA | vAsanÂrasa.nirhInA: jIvanmuktA: hi te sthitA:
> || FM.5.91.46
>
>
>
> क्रोडीकृत.मनोबुद्धि.मय=जीव.आद्य्.अहम्कृतिः ।
>
> kroDI.kRta.mana:buddhi.maya=jIva.Adi*ahamkRti: |
>
> अन्तः.स्फुरच् चमत्कारा धूम.लेखा इव नागरी ॥६।८२।८॥
>
> anta:.sphurat camatkArA dhUma.lekhA iva nAgarI ||6|82|8||
>
> .
>
> kroDI.kRta.mano.buddhi.maya.jIva Ady.ahaMkRRiti:
>
>
> anta:.sphurat camatkArA *vibrant within is a wonderment *
>
> dhUma.lekhA iva nAgarI *like a smoke.streak in a burning city*
>
> *. *
> *vwv.832/8 (There), as the ego.activity of the individualised
> consciousness and the like, consisting of the mind and the intellect which
> have been embraced (or seized by the individualised consciousness), it
> provides a spectacle throbbing (or becoming manifest) within (the subtle
> body) like a streak of smoke in a city.
>
> *vlm.8. This smoky shade parades over the heart like a swarthy maiden, and
> encloses in her bosom the subtile body composed of its mind and
> understanding, the living principle and its egoism.
>
> *sv.8 Holding fast the mind, buddhi and the egosense, this kundalini
> shines radiantly as a particle of dust.
>
> *anta:.sphurat camatkArA *vibrant within is a wonderment *dhUma.lekhA iva
> nAgarI *like a smoke.streak in a burning city.*
>
>
> बिसे शैले तृणे भित्ताव् उपले दिवि भूतले ।
>
> bise zaile tRNe bhittau upale divi bhUtale |
>
> सा यथा योज्यते यत्र तेन निर्यात्य् अलम् तथा ॥६।८२।९॥
>
> sA yathA yojyate yatra tena niryAti alam tathA ||6|82|9||
>
> .
>
> a wall *
>
> upale *in a millstone *divi *in heaven *bhUtale *on earth *
> sA yathA yojyate yatra ujyate??? see MW re >vaj, <ojas
>
> tena niryAti alam tathA
>
> .
>
> *vwv. 833/9. Where and in which manner it is joined, in the fibre of a
> lotus, in a mountain, in a straw, in a wall, in a stone, in the heaven or
> in the surface of the earth, by that and in that manner it goes out
> completely.
>
> *vlm.9. It has the power to enter into the porous fibres of lotuses to
> penetrate the rocks, to stretch over the grass, to pop into houses and
> stones, to pry in the sky and ply in the ground, and remain and move about
> everywhere in the manner it likes of its own will. (This power is called
> sakti or energy which is omnipotent).
>
> *sv.9 This spark or this particle is then able to enter into anything
> whatsoever.
>
> *in a wall *upale *in a millstone *divi *in heaven *bhUtale *on earth *sA
> tathA
>
>
>
> संवित्तिः सैव यात्य् अहम् रस.आद्यन्तम् यथाक्रमम् ।
>
> saMvitti: sA eva yAti aham rasa*Adyantam yathAkramam |
>
> रसेनापूर्णताम् एति तन्त्री.भार इवाम्बुना ॥६।८२।१०॥
>
> rasena ApUrNatAm eti tantrI.bhAra* iva ambunA ||6|82|10||
>
> .
>
> <http://coming.to>* aham.*I* rasa.*sap/essence/flavor**Adi*.beginning.&*
> .anta.*end*.m yathAkramam.*as.it.occured*/*in.order* = rasa.
> *sap/essence/flavor*.ena ApUrNa*.tA.*ness/state*.m eti.*going.to
> <http://going.to>* tantrI.*string*.bhAra.*burden/weight** iva.*like/as.if*
> *with/bmo* ambu.*water*.nA
> .
>
> saMvitti: sA eva yAti aham rasa Adyantam yathAkramam rasena ApUrNatAm eti
> tantrI.bhAra iva ambunA
>
> .
>
> *vlm.10. This power produces consciousness and sensibility, by the sap and
> serum which it supplies to the whole body; and is itself filled with juice,
> like a leather bag that is dipped into a well or water.
>
> *vwv.834/10 That conscious power kuNDalinI alone proceeds in due order to
> the beginning and end of the vital essence (of the body). It attains to
> fulness all around by the vital essence, like a mass of strings by water.
>
>
>
> रस.आपूर्णा यथाकारम् भावयत्य् आशु तत् तथा ।
>
> rasa*ApUrNA yathAkAram bhAvayati Azu tat tathA |
>
> धत्ते चित्र.कृतो बुद्धौ रेखा राम यथा कृतिम् ॥६।८२।११॥
>
> dhatte citra.kRta: buddhau rekhA rAma yathA kRtim ||6|82|11||
>
> .
>
> rasApUrNA yathAkAram
>
> dhatte citrakRta: buddhau rekhA rAma yathA kRtim
>
> .
>
> *vwv.835/11 Rama! Filled all around with the vital essence, whatever form
> it conceives, it quickly assumes that in that manner, as a drawing
> undergoes creation in the mind of a painter.
>
> *vlm.11. This great artery of Kundaliní being filled with gastric juice,
> forms the body in any shape it likes; as an artist draws the lines of a
> picture in any form, as it is pictured in his mind. (Hence it depends on
> the gastric artery to extend and sketch out the body according to its own
> plan).
>
>
>
> दृढ.भाव.वशात् अन्तर् अस्थीन्य् आप्नोति सा ततः ।
>
> dRDha.bhAva.vazAt antar asthIni Apnoti sA tata: |
>
> मातृ.गर्भ.निषण्णेषु सु.सूक्ष्मा इव अङ्कुर.स्थितिः ॥६।८२।१२॥
>
> mAtR.garbha.niSaNNeSu su.sUkSmA iva aGkura.sthiti: ||6|82|12||
>
> .
>
> dRDha.bhAva.vazAd anta: asthIni Apnoti sA tata: mAtR.garbha.niSaNNeSu
> su.sUkSmA iva aGkura.sthiti: #niSaNNa
>
> .
>
> *vlm.12. It supplies the embryonic seed placed in the foetus of the
> mother, with the power of its evolution into the fleshy and bony parts of
> its future body; as the tender sprout of the vegitative seed, waxes in time
> to a hard woody tree. (The act of evolution is attributed in the text to
> the triple causality of the physical nutrition in the stomach, the
> metaphysical cause of the intensity of thought in the growing mind, and the
> psychological tendency of the soul, produced from the fourth and prime
> cause of its prior propensity, which is inbred in grain and essential
> nature of every being, the intense thought is called [Sanskrit: *]).
>
> *vwv.836/12 Then, it obtains bones within, on account of the power of firm
> thought, similar to the very subtle state of offspring within what is
> residing in the mother's womb.
>
>
>
> यथा अभिमतम् आकारम् प्रमाणम् वेत्ति राघव ।
>
> yathA abhimatam AkAram pramANam vetti rAghava |
>
> जीव.शक्तिर् अवाप्नोति सुमेरु आदि तृण आदि च ॥६।८२।१३॥
>
> jIva.zakti: avApnoti sumeru Adi tRNa Adi ca ||6|82|13||
>
> .
>
>
> *whatever is wished.for*
>
> *the Life.Power makes known as evident form*
>
> *whether* *Mount.sumeru or a windblown straw*
>
> *.*
>
> * *rAghava *yathA abhimata m *since/as wished/imagined *AkAram pramANam
> vetti *it knows an evident form *jIva.zakti: avApnoti *the jIva.shakti
> meets.with *sumeru.Adi tRNa.Adi ca – *Mount.sumeru.&c and straw.&c. *
> *vlm.13. Know Ràma, this certain truth which is acknowledged by the wise,
> that the living principles acquire its desired state and stature, be it
> that of a mountain or bit of straw.
>
> *vwv.837/13 Rama! The life.energy experiences a form as desired and
> obtains a size such as the mountain Sumeru or a straw.
>
> *sv.13 Thus, the jiva is able to become as small as an atom and as big as
> a mountain.
>
> vetti *it knows an evident form *jIva.zakti: avApnoti *the jIva.shakti
> meets.with *sumeru.Adi tRNa.Adi ca – *Mount.sumeru.&c and straw.&c. *
>
>
> श्रुतम् त्वया योग.साध्यम् अणिम.आद्य्.अर्थ.साधनम् ।
>
> zrutam tvayA yoga.sAdhyam aNima.Adi*artha.sAdhanam |
>
> ज्ञान.साध्यम् इदानीम् त्वम् शृणु श्रवण.भूषणम् ॥६।८२।१४॥
>
> jJAna.sAdhyam idAnIm tvam zRNu zravaNa.bhUSaNam ||6|82|14||
>
> .
>
>
> *as Atomicity*
>
> *:*
>
> *now*
>
> *you ought to hear about practising Wisdom*
>
> *which is more interesting to hear*
>
> *.*
> zrutam tvayA yoga.sAdhyam aNima.Adi*artha.sAdhanam | jJAna.sAdhyam idAnIm
> tvam zRNu zravaNa.bhUSaNam
>
> *vlm.14. You have heard. O Ràma! of certain powers as of diminishing and
> increasing the bulk and stature of the body, attainable by the practice of
> yoga; you will now hear me give you an interesting lecture, regarding the
> attainment of these capacities by means of knowledge or jnàna.
>
> *sv.14 I have thus described to you the yogic method, and shall now deal
> with the wisdom.approach.
>
>
>
> एकम् चिन्मात्रम् अस्ति इह शुद्धम् सौम्यम् अ.लक्षिमत् ।
>
> ekam cit.mAtram asti iha zuddham saumyam a.lakSimat |
>
> सूक्ष्मात् सूक्ष्मतरम् शान्तम् न जगत् न जगत्.क्रिया ॥६।८२।१५॥
>
> sUkSmAt sUkSmataram zAntam na jagat na jagat.kriyA ||6|82|15||
>
> .
>
>
> *pure cool unmarked*
>
> *from subtle to subtler*
>
> *at.peace*
>
> *not the world*
>
> *nor worldly works*
>
> *.*
> ekam cit.mAtram asti iha zuddham saumyam a.lakSimat | sUkSmAt sUkSmataram
> zAntam na jagat na jagat.kriyA
>
> *vlm. ... inscrutable, pure and most charming; which is minuter that the
> minutest, perfectly tranquil and is nothing of the mundane world or any of
> its actions or properties.
>
> *sv. ... the subtlest of the subtle, tranquil, which is neither the world
> nor its activities.
>
> #labdha.l. • AkAze lakSam.bandh, to fix the gaze vaguely on space, look
> into space as if at some object barely visible in the distance • cf. also
> #AkAza.baddha.lakSa) • appearance, show, pretence (cf. #l..supta). •.• #
>
>
>
> त*त् चि*नोत्य् आत्मना आत्मानम् संकल्प.उन्मुखताम् गतम् ।
> tat cinoti AtmanA AtmAnam saMkalpa*unmukhatAm gatam |
>
> यदा तदा जीव इति प्रोक्तम् आविलताम् गतम् ॥६।८२।१६॥
>
> yadA tadA jIva* iti proktam AvilatAm gatam ||6|82|16||
>
> .
>
> gatam –* gone to a state of conceptual unfolding + *
>
> yadA.*when* – tadA.*then* – jIva* iti proktam *the **Living.Jîva so is
> said.to.be <http://said.to.be> *
>
> AvilatAm gatam *gone to turbidness*
>
> *. *
> *sv. It is aware of itself: hence this jiva.hood arises.
>
> *vlm.16. The same chit..intellect being collected in itself into an
> individuality (by its power of chayana integration) from the undivided
> whole, and assuming the power of will or volition.sankalpa itself, becomes
> the living soul by transformation of its pure nature to an impure one.
>
> gatam –* gone to a state of conceptual unfolding + *yadA.*when* – tadA.
> *then* – jIva* iti proktam *the **Living.Jîva so** is said.to.be
> <http://said.to.be> *AvilatAm gatam *gone to turbidness*
>
>
> असत्यम् एव संकल्प.भ्रमेण इदम् शरीरकम् ।
>
> asatyam eva saMkalpa.bhrameNa idam zarIrakam |
>
> jIva: pazyati mUDhAtmA bAla: yakSam iva uddhatam ||6|82|17||
>
> .
>
>
> *but*
>
> *thru conceptual delusion*
>
> *the Living jIva** sees it as.if it were real*
>
> *just as a muddle.headed boy sees an aroused yakSha.Demon*
>
> *.*
> *vwv.784/17 The living being having a perplexed intellect sees this body
> on account of an error of thought, wuite falsely, as a boy (sees) a ghost
> raised up (from his fancy).
>
>
> brayed too loud. in the `panchatantra .> #*auddhatya*m – arrogance,
>
>
>
> yadA tu jJAna.dIpena samyak Aloka* Agata: |
>
> saMkalpa.moha: jIvasya kSIyate zarat.abhravat ||6|82|18||
>
> .
>
>
> *the conceptual delusion of a Living.jIva dwindles away*
>
> *:*
>
> *a cloud in autumn*
>
> *.*
>
> *jd.18 – yadA tu jJAna.dIpena यदा तु ज्ञा*न.*दीपेन *but when by the
> Wisdom.Lamp *samyag.Aloka सम्यग्.आलोकः आगतः *proper/full light has come *Agata:
> saMkalpa.moh*a: *jIvasya kSIyate संकल्प.मो*हः जी*वस्य क्षीयते *the
> conceptual delusion of the Living.jIva dwindles away *zarad.abhravat शरद्.
> अभ्रवत् *like a cloud in autumn.*
> *vlm.18. When the lamp of knowledge brings the mind to the full light of
>
> *sv.6.82.18 But when the jiva perceives it in the light of self.knowledge,
> this delusion vanishes.
>
> *vwv.785 But, when the proper light (or sight) has arrived due to the lamp
> the autumnal cloud.
>
> *jd.18 – yadA tu jJAna.dIpena यदा तु ज्ञा*न.*दीपेन *but when by the
> Wisdom.Lamp *samyag.Aloka सम्यग्.आलोकः आगतः *proper/full light has come *Agata:
> saMkalpa.moh*a: *jIvasya kSIyate संकल्प.मो*हः जी*वस्य क्षीयते *the
> conceptual delusion of the Living.jIva dwindles away *zarad.abhravat शरद्.
> अभ्रवत् *like a cloud in autumn.*
>
>
> शान्तिम् आयाति देहो ऽयम् सर्व.संकल्प.संक्षयात् ।
>
> zAntim AyAti deha: ayam sarva.saMkalpa.saMkSayAt |
>
> तदा राघव निःशेषम् दीपः तैल.क्षये यथा ॥६।८२।१९॥
>
> tadA rAghava ni:zeSam dIpa: taila.kSaye yathA ||6|82|19||
>
> .
>
>
> *:*
>
> *then, rAghava, it's like a lamp that is exhausted of its oil*
>
> *.*
>
> *jd.19 zAntim AyAti deh*a: *ayam *this body goes to peace*
> sarva.saMkalpa.saMkSayAt *after the exhaustion of all conceptualization*
> tadA rAghava ni:.zeSam *then, rAghava, it is without.residue* dIpas
> taila.kSaye yathA *as a lamp when exhausted of oil.*
> *vwv.786/19. rAma! then, this body wholly attains to cessation on account
> of the complete destruction of all thoughts (or desires), as a lamp on the
> loss (or removal) of the oil.
>
> *vlm.19. The body has its rest, after the wishes have subsided in the
> mind; just as the lamp is extinguished after its oil is exhausted.
>
> sarva.saMkalpa.saMkSayAt *after the exhaustion of all conceptualization*
> tadA rAghava ni:.zeSam *then, rAghava, it is without.residue* dIpas
> taila.kSaye yathA *as a lamp when exhausted of oil.*
>
>
> निद्रा.व्यपगमे जन्तुर् यथा स्वप्नम् न पश्यति ।
>
> nidrA.vyapagame jantu: yathA svapnam na pazyati |
>
> जीवः हि भाविते सत्ये तथा देहम् न पश्यति ॥६।८२।२०॥
>
> jIva: hi bhAvite satye tathA deham na pazyati ||6|82|20||
>
> .
>
>
> jantu: *yathA जन्तुः* a person*
>
> svapna*m *na pazyati स्वप्नम् न पश्यति *does not see/know a dream *
>
> jIva: hi जीवः हि* the **living #jIva too*
>
> भाविते सत्ये bhAvite satye *when having.become in what.is.So
> <http://what.is.So> *
>
> tathA deham na pazyati *thus does not see/know the body.*
> *vlm.20. The soul that sees the truth, has no more the knowledge of his
> body; as the man awakened from his sleep, has no longer the apparitions of
> his dream appearing before him.
>
> *sv.20 Then the jiva does not perceive the body.
>
> *vwv.787/20. As a living being does not see a dream on the disappearance
> of sleep, so, the living being surely does not perceive the body when the
> Truth is meditated upon (or experienced).
>
> entirely removed or distant VarBr2S.
>
> jantu: *yathA जन्तुः* a person* svapna*m *na pazyati स्वप्नम् न पश्यति *does
> not see/know a dream *jIva: hi जीवः हि* the **living #jIva too* भाविते
> सत्ये bhAvite satye *when having.become in what.is.So <http://what.is.So>
> *tathA deham na pazyati *thus does not see/know the body.*
>
>
>
> अ.तत्त्वे तत्त्व.भावेन जी*वः दे*ह.आवृतः स्थितः ।
> a.tattve tattva.bhAvena jIva: deha*AvRta: sthita: |
>
> nirdeha: bhavati zrImAn sukhI tattva*eka.bhAvanAt ||6|82|21||
>
> .
>
> a.tattve tattva.bhAvena jIva: deha AvRta: sthita: nirdeha: bhavati zrImAn
> sukhI
>
> tattva=eka.bhAvanAt
>
> '
>
> *vwv.788/21. The living being is remaining covered by the body due to the
> idea of reality in the unreal thing. He becomes free from the physical
> body, glorious and happy, on account of the sole contemplation of the
> Reality.
>
> *vlm.21. It is the mistaking of the unreal for the real or what is the
> same, the ascribing of reality to the unreality that gives the colour of
> reality to false material bodies; but the knowledge of the truth removes
> the error of the corporal body, and restore the soul to its wonted
> splendour and true felicity.
>
> delusion, which the light of the sun cannot dispel.*
>
>
> अनात्मनि शरीर.आदाव् आत्म.भावनम् अङ्ग यत् ।
>
> anAtmani zarIra.Adau Atma.bhAvanam aGga yat |
>
> सूर्य.आदि.आलोक.दुर्भेदम् हार्दम् तत् दारुणम् तमः ॥६।८२।२२॥
>
> sUrya.Adi.Aloka.durbhedam hArdam tat dAruNam tama: ||6|82|22||
>
> .
>
>
> Atma.bhAvanam aGga yat *what is self.feeling in the flesh *
>
> sUry*a.A*d*i*.*A*loka / sUry*a A*dy*a A*loka.durbheda*m*
>
> hArda*m* *m heart.felt *
>
> ta*t* dAruNa*m *tama: *that terrible darkness *
> .
>
> *vlm.22. But the error of taking the material body for the immaterial
> soul, is so deep rooted in the mind; that it is as difficult to remove, as
> it is for the strongest sun beams to perceive the mental gloom of men.
>
> delusion, which the light of the sun cannot dispel.*
>
>
> आत्मन्य् एव आत्म.भावेन सर्व.व्यापि निरञ्जनम् ।
>
> Atmani eva Atma.bhAvena sarva.vyApi niraJjanam |
>
> चिन्मात्रम् अमलः अस्मि इति ज्ञान.आदित्येन नश्यति ॥६।८२।२३॥
>
> cit.mAtram amala: asmi iti jJAna*Adityena nazyati ||6|82|23||
>
> .
>
> all.pervading *niraJjana.*stainless.*m cin.mAtram *Concious,mode *amala:
> asmi *"immaculate am I" *iti *so *jJAna Adityena nazyati *by the
> Wisdom.Sun is destroyed *
> *vlm.23. This impervious darkness of the mind, is only to be perceived by
> the sun.shine of knowledge; that our soul is the seat of immaculate and all
> pervading spirit of God, and that I myself am no other than the pure
> intellect which is in me. (The anal Huq of Mansur).
>
> delusion, which the light of the sun cannot dispel.*
>
> * Atmani eva *in self indeed *Atma.bhAvena *by self.feeling *sarva.vyApi *the
> all.pervading *niraJjana.*stainless.*m cin.mAtram *Concious,mode *amala:
> asmi *"immaculate am I" *iti *so *jJAna Adityena nazyati *by the
> Wisdom.Sun is destroyed *
>
>
> अन्ये च विदित.आत्मानो भावयन्ति यथा एव यत् ।
>
> anye ca vidita*AtmAna: bhAvayanti yathA eva yat |
>
> तत् तथा एव आशु पश्यन्ति दृढ.भावनया तया ॥६।८२।२४॥
>
> tat tathA eva Azu pazyanti dRDha.bhAvanayA tayA ||6|82|24||
>
> .
>
> bhAvayanti yathA eva yat | tat tathA eva Azu pazyanti dRDha.bhAvanayA tayA
>
>
> *and other knowledgable souls*
>
> *just as they are affected*
>
> *just so they know it to be*
>
> *thru that firmness of feeling*
>
> *.*
>
> *vwv.789/24. What and in which manner exactly, the others* who *have
> by that firm contemplation.
>
> *vlm.24. Those that have known the supreme soul meditate on it in this
> manner in their own souls, until they find themselves to be assimilated to
> the same by their extense thought of it.
>
> knowledgable souls* bhAvayanti yathA eva yat भावयन्ति यथा.एव यत् *feel/affect
> thus just what *tat tathA eva Azu pazyanti तत् तथा.एव .आशु पश्यन्ति *that
> thus just so they see/know* dRDha.bhAvanayA tayA दृढ.भावनया तया *by that
> firm feeling. *
>
>
> दृढ.भाव.अनुसंधानात् विमूढा अपि, राघव ।
>
> dRDha.bhAva*anusaMdhAnAt vimUDhA* api, rAghava |
>
> विषम् नयन्त्य् अमृतताम् अमृतम् विषताम् अपि ॥६।८२।२५॥
>
> viSam nayanti amRtatAm amRtam viSatAm api ||6|82|25||
>
> .
>
>
> vimUDhA.: api rAghava *only fools, rAghava *
>
> viSam nayanti amRta.tAm *mix poison with nectar *
>
> amRtam viSatAm api *though the nectar becomes poison. *
> *vlm.25. It is hence, O Ráma! that somemen convert the deadly poison to
> sweet ambrosial food, and change the delicious nectar to bitter gall. (Thus
> Siva the God and yogi converts the snake poison to his food and the sweets
> offered to his topmost mouth to the bitterest bane).
>
> delusion, which the light of the sun cannot dispel.*
>
> *jd.25 dRDha.bhAva anusaMdhAnA.d *from firm experiential investigation *vimUDhA.:
> api rAghava *only fools, rAghava *viSam nayanti amRta.tAm *mix poison
> with nectar *amRtam viSatAm api *though the nectar becomes poison. *
>
>
> एवम् यथा यद् एव इह भाव्यते दृढ.भावनात् ।
>
> evam yathA yat eva iha bhAvyate dRDha.bhAvanAt |
>
> भूयते हि तत् एव आशु तत् इत्य् आलोकितम् मुहुः ॥६।८२।२६॥
>
> bhUyate hi tat eva Azu tat iti Alokitam muhu: ||6|82|26||
>
> .
>
>
> *out of firm feeling*
>
> *is at.once experienced and is beheld again*
>
> *. *
>
> *jd.26 evam yathA *so thus *yad eva iha bhAvyate *what is only
> experienced here *dRDha.bhAvanA.t *out of firm feeling *bhUyate hi tad
> eva Azu *that is at.once experienced *tad.ity.Alokitam muhu: *as "That"
> is beheld again. *
> *vlm.26. So whatever is thought upon with intensity in any manner and on
> any occasion, the same comes to take place as it is seen in many instances.
>
> *vwv.790/26. Thus, whatever is conceived here in whichever manner through
> firm contemplation, that alone surely takes place quickly, perceived
> constantly in that manner.
>
> delusion, which the light of the sun cannot dispel.*
>
> *jd.26 evam yathA *so thus *yad eva iha bhAvyate *what is only
> experienced here *dRDha.bhAvanA.t *out of firm feeling *bhUyate hi tad
> eva Azu *that is at.once experienced *tad.ity.Alokitam muhu: *as "That"
> is beheld again. *
>
>
> सत्य.भावन.दृष्टो ऽयम् देहः देहः भवत्य् अलम् ।
>
> satya.bhAvana.dRSTa: ayam deha: deha: bhavati alam |
>
> दृष्टः तु असत्य.भावेन व्योमताम् याति देहकः ॥६।८२।२७॥
>
> dRSTa: tu asatya.bhAvena vyomatAm yAti dehaka: ||6|82|27||
>
> .
>
>
> deh*a: *bhavaty alam *is certainly a body *
>
> dRSTas tv asatya.bhAvena *but with unsuch.feeling*
>
> vyoma.tAm yAti dehaka.: *to space.ness goes the embodiment.*
> *sv.27 When the body is considered real, it becomes a real body. When it
> is perceived with the knowledge that it is unreal, it is merged in space.
> Whatever notion is firmly held concerning the body, that it becomes.
>
> *vlm.27. The body when seen in the light of a reality, is found to be a
> real existence; but being looked upon as an unreality, it vanishes into
> nothing (or it mixes in the vacuity of Brahma).
>
> *vwv.791/27. Seen with the notion of the real, this body completely
> becomes the (physical) body. But, seen with the notion of the unreal, the
> body is reduced to the state of the sky (or becomes subtle as space).
>
> deh*a: *bhavaty alam *is certainly a body *dRSTas tv asatya.bhAvena *but
> with unsuch.feeling* vyoma.tAm yAti dehaka.: *to space.ness goes the
> embodiment.*
>
>
>
> अणिमा.आदि.पद=प्राप्तौ ज्ञा*न.*युक्तिर् इति श्रुता ।
> aNimA.Adi.pada=prAptau jJAna.yukti: iti zrutA |
>
> भवता साधुना राम युक्तिम् अन्याम् इमाम् शृणु ॥६।८२। २८॥
>
> bhavatA sAdhunA rAma yuktim anyAm imAm zRNu ||6|82| 28||
>
> .
>
> and the like *
>
> jJAna.yukti: iti zrutA ज्ञा*न.*युक्तिर् इति श्रुता *such is the Wisdom
> Method.*
>
> bhavatA sAdhunA rAma भवता साधुना राम *by Your Grace, SAdhu, rAma *
>
> yuktim anyAm imAm zRNu युक्तिम् अन्याम् इमां शृणु *let another method be
> heard.*
> *vlm.28. You have thus heard from me, o righteous Ráma! the theoretical
> mode (jnána.yukti) of attaining the capacities of magnifying and minimizing
> one's person at will; I will now tell you of another method of gaining
> these powers, to which
>
> you shall have now to attend.
>
> ... *
>
> Atomic State and the like *jJAna.yukti: iti zrutA ज्ञा*न.*युक्तिर् इति
> श्रुता *such is the Wisdom Method.* bhavatA sAdhunA rAma भवता साधुना राम *by
> Your Grace, SAdhu, rAma *yuktim anyAm imAm zRNu युक्तिम् अन्याम् इमां शृणु *let
> another method be heard.*
>
>
> रेचक.अभ्यास.योगेन जीवः कुण्डलिनी.गृहात् ।
>
> recaka*abhyAsa.yogena jIva: kuNDalinI.gRhAt |
>
> उद्धृत्य योज्यते यावद् आमोदः पवनात् इव ॥६।८२।२९॥
>
> uddhRtya yojyate yAvat Amoda: pavanAt iva ||6|82|29||
>
> .
>
>
> jIva: *kuNDalinI*.gRhAt *the Living.jIva thru the grip of kuNDalinI *
>
> uddhRtya *having raised *yojyate yAvad *as it is joined *
>
> Amoda: pavanAt iva *like fragrance from the air... *
> .
>
> *vwv.854.856/29.30.31. By the application of the practice of recaka (or
> exhalation), as long as the individual soul is joined to a body or a living
> being or his intellect, drawing it out from the abode of kuNDalinI, like
> fragrance from the wind ...
>
> *vlm.29. You can practice by exhalation of yourrechaka breath, to extract
> your vital power (life) from the cell of your Kundalini artery, and infuse
> it into another body; as the winds of the air, carry the fragrance of
> flowers into the nostrils. (This is the mode of ones forsaking its own body
> in order to enliven another).
>
> ... *
>
>
> jIva: *kuNDalinI*.gRhAt *the Living.jIva thru the grip of kuNDalinI *
>
> uddhRtya *having raised *yojyate yAvad *as it is joined *Amoda: pavanAt
> iva *like fragrance from the air. *
>
>
> त्यज्यते विरत.स्पन्दो देहो ऽयम् काष्ठ.लोष्टवत् ।
>
> tyajyate virata.spanda: deha: ayam kASTha.loSTavat |
>
> देहे अपि जीवे अपि मतौ आसेचक इव आदरः ॥६।८२।३०॥
>
> dehe api jIve api matau Asecaka iva Adara: ||6|82|30||
>
> .
>
> ...
>
>
> virata.spanda: *the stopped.vibration/motion *
>
> deha.*body,* ayam kASTha.*wood/block*.loSTa.*clay/lump.*vat.*like*
>
> dehe* a*pi jIve* a*pi matau
>
> Asecaka iva.*A*dara:
> *vwv.854.856/29.30.31. , (so long), this body is left without movement
> like a piece of wood or a lump of earth. Like the desire (or preference) in
> thoroughly.
>
> *vlm.30. The former body is left lifeless like a log of wood or block of
> stone, and such is the relation between the body and life; as that of a
> basket and its water, which is powered out to enliven the plans.
>
> *sv.30 ... which then becomes inert like a log of wood.
>
> *AB. virata.spanda uparata.ceSTa: kASTha.loSTavad bhavati | pareSAm dehe
> jIve matau api ...
>
>
>
> स्थावरे जंगमे वा अपि यथा अभिमतया इच्छया ।
>
> sthAvare jaMgame vA api yathA abhimatayA icchayA |
>
> bhoktum tat sampadam samyak jIva: anta: vi.nivezyate ||6|82|31||
>
> .
>
>
> yathA abhimatayA icchayA *as by a wishful desire *
>
> bhoktum tat sampadam samyag *to enjoy that fortune fully *
>
> jIva: antar vinivezyate *the Living.jIva sets.out within *
> .
>
> *vwv.854.856/29.30.31. ... the individual soul is placed within animate
> or inanimate beings at will and as desired, for enjoying its riches
> thoroughly.
>
> *vlm.31. Thus is the life infused in all movable and immovable things, in
> order to enjoy the pleasures of their particular states at its pleasure.
>
> *sv.31 Then the jiva can enter into any other body, moving or non.moving,
> and undergo the desired experience.
>
> to, set about (tasmin) • **vinivezyate* – is vi.ni.entered +
>
> * sthAvare jaMgame vA api *whether stable or moving *yathA abhimatayA
> icchayA *as by a wishful desire *bhoktum tat sampadam samyag *to enjoy
> that fortune fully *jIva: antar vinivezyate *the Living.jIva sets.out
> within *
>
>
>
> इति सिद्धि.श्रियम् भुक्त्वा स्थितम् चेत् त*त् व*पुः पुनः ।
> iti siddhi.zriyam bhuktvA sthitam cet tat vapu: puna: |
>
> pravizyate svam anyat vA yat yat, tAta, virocate ||6|82|32||
>
> .
>
>
> sthitam cet *if existent *
>
> tad vapu: puna: *that body again *
> pravizyate svam anyad vA yad yat, tAta, virocate
>
> .
>
> *vwv.857/32. Dear One! Having thus enjoyed the fulfilment of super.human
> power, it that body, one's own or another, is still existing, whichever is
> agreeable is again entered into.
>
> *vlm.32. The living soul having relished the bliss of its consummate
> state, returns to its former body if it is still in existence, or it goes
> and settles somewhere else, as it may best suit its taste.
>
> *sv.32 After thus having acquired the experience, it can re.enter the
> previous body or any other body at its will and pleasure.
>
>
>
> देहादयस्तथा बिम्बान् व्याप्तवत्याखिलान् अथ ।
>
> deha*Adaya: tathA bimbAn vyAptavatyA akhilAn atha |
>
> संविदा जगद् आपूर्य सम्पूर्णम् स्थीयते ऽथवा ॥६।८२।३३॥
>
> saMvidA jagat ApUrya sampUrNam sthIyate athavA ||6|82|33||
>
> .
>
> deha*Adaya: tathA bimbAn vyAptavatyA akhilAn atha =
>
> saMvidA jagat ApUrya sampUrNam sthIyate athavA
>
> .
>
>
> bimbAn *the images *
>
> vyAptavatyA *w hvg got *
>
> akhilAn *entire *
>
> atha *& then *
>
> saMvidA jagad ApUrya *the world being filled with Awareness *
>
> sampUrNam sthIyate *overflows with existence; *
>
> athavA *otherwise... *
> *vwv.858/33. Or perhaps, in that manner, it remains full afterwards,
> having filled up the world with consciousness which is pervading all images
> beginning with the body.
>
> *vlm.33. The yogis thus pass into all bodies and lives with their
> conscious souls, and fill the world also by magnifying their spirits over
> all space.
>
> entering into any particular body. *
> देहादयस्तथा बिम्बान्व्याप्तवत्याखिलानथ ।
>
> संविदा जगदापूर्य सम्पूर्ण स्थीयतेऽथवा ।। ३३
>
> VA Or the yogi may remain as undivided consciousness, which fills
>
> the whole world,
>
> देहादयस्तथा बिम्बान्व्याप्तवत्याखिलानथ ?
>
> AS: Here is the अन्वय:
> अथवा अखिलान् देहादयः बिम्बान् व्याप्तवत्या संविदा अथ सम्पूर्णं जगद् आपूर्य
> स्थीयते ।
> Thus, with his consciousness which envelops all the images like the
> worldly objects including bodies, he might stay filling the whole world.
> Thus, he may either hop from body to body or envelope all at once!
>
> *jd. so "consciousness" cit saMvit what else?!
>
>
>
> ज्ञात्वा सदाभ्युदितम् उज्झित.दोषम् ईशः
>
> jJAtvA sadA abhyuditam ujjhita.doSam Iza:
>
> यद्यद्यथा समभिवाञ्छति चित्प्रकाशः ।
>
> yat.yat yathA sam.abhivAJchati cit.prakAza: |
>
> प्राप्नोति तत्तत् चिरेण तथैव राम
>
> prApnoti tat.tat cireNa tathaiva rAma
>
> सम्यक्पदम् विदुर् अन्.आवरणत्वम् एव ॥६।८२।३४॥
>
> samyak.padam vidu: an.AvaraNa.tvam eva ||6|82|34||
>
> .
>
> samabhivAJchat*.i
>
> .
>
> *.arisen/sprung.from*.m ujjhita*.projected*/*emitted\abandoned/free.from*
> *(tena)*.doSa.*vice/sin*.m /
>
> yad.*whichever.*yat yathA.*as/how* samabhivAJchat*.i cit.
> *Consciousness/Everity*.prakAza*.shining.forth/projecting = *
>
> prApnoti.*getting* tat*.that/thatever*.tat cireNa.*for.long.while*
> tathaiva.*thusever.indeed/just.so* *Râma* \ samyak.*whole*.pada.
> *condition/stage*.m vidus.*they.know*.*to.be <http://to.be>* an.*not-/un-*
> .AvaraNa.*veiled/hidden*.tvam.*you* eva.*even/only/indeed*
>
> .
>
> *vlm.34. The yogi* who *is lord of himself by his enlightened
> evils; obtains in an instant whatever he wants to have, and which is
> present before the effulgence of divine light (anávarana Brahma jyoti).
>
> entering into any particular body. *
>
>
>
> *@@@*
> tat cinoti AtmanA AtmAnam saMkalpa*unmukhatAm gatam |
>
> यदा तदा जीव इति प्रोक्तम् आविलताम् गतम् ॥६।८२।१६॥
>
> yadA tadA jIva* iti proktam AvilatAm gatam ||6|82|16||
>
> असत्यम् एव संकल्प.भ्रमेण इदम् शरीरकम् ।
>
> asatyam eva saMkalpa.bhrameNa idam zarIrakam |
>
> jIva: pazyati mUDhAtmA bAla: yakSam iva uddhatam ||6|82|17||
>
> yadA tu jJAna.dIpena samyak Aloka* Agata: |
>
> saMkalpa.moha: jIvasya kSIyate zarat.abhravat ||6|82|18||
>
> शान्तिम् आयाति देहो ऽयम् सर्व.संकल्प.संक्षयात् ।
>
> zAntim AyAti deha: ayam sarva.saMkalpa.saMkSayAt |
>
> तदा राघव निःशेषम् दीपः तैल.क्षये यथा ॥६।८२।१९॥
>
> tadA rAghava ni:zeSam dIpa: taila.kSaye yathA ||6|82|19||
>
> निद्रा.व्यपगमे जन्तुर् यथा स्वप्नम् न पश्यति ।
>
> nidrA.vyapagame jantu: yathA svapnam na pazyati |
>
> जीवः हि भाविते सत्ये तथा देहम् न पश्यति ॥६।८२।२०॥
>
> jIva: hi bhAvite satye tathA deham na pazyati ||6|82|20||
>
> a.tattve tattva.bhAvena jIva: deha*AvRta: sthita: |
>
> nirdeha: bhavati zrImAn sukhI tattva*eka.bhAvanAt ||6|82|21||
>
> अनात्मनि शरीर.आदाव् आत्म.भावनम् अङ्ग यत् ।
>
> anAtmani zarIra.Adau Atma.bhAvanam aGga yat |
>
> सूर्य.आदि.आलोक.दुर्भेदम् हार्दम् तत् दारुणम् तमः ॥६।८२।२२॥
>
> sUrya.Adi.Aloka.durbhedam hArdam tat dAruNam tama: ||6|82|22||
>
> आत्मन्य् एव आत्म.भावेन सर्व.व्यापि निरञ्जनम् ।
>
> Atmani eva Atma.bhAvena sarva.vyApi niraJjanam |
>
> चिन्मात्रम् अमलः अस्मि इति ज्ञान.आदित्येन नश्यति ॥६।८२।२३॥
>
> cit.mAtram amala: asmi iti jJAna*Adityena nazyati ||6|82|23||
>
> अन्ये च विदित.आत्मानो भावयन्ति यथा एव यत् ।
>
> anye ca vidita*AtmAna: bhAvayanti yathA eva yat |
>
> तत् तथा एव आशु पश्यन्ति दृढ.भावनया तया ॥६।८२।२४॥
>
> tat tathA eva Azu pazyanti dRDha.bhAvanayA tayA ||6|82|24||
>
> दृढ.भाव.अनुसंधानात् विमूढा अपि, राघव ।
>
> dRDha.bhAva*anusaMdhAnAt vimUDhA* api, rAghava |
>
> विषम् नयन्त्य् अमृतताम् अमृतम् विषताम् अपि ॥६।८२।२५॥
>
> viSam nayanti amRtatAm amRtam viSatAm api ||6|82|25||
>
> एवम् यथा यद् एव इह भाव्यते दृढ.भावनात् ।
>
> evam yathA yat eva iha bhAvyate dRDha.bhAvanAt |
>
> भूयते हि तत् एव आशु तत् इत्य् आलोकितम् मुहुः ॥६।८२।२६॥
>
> bhUyate hi tat eva Azu tat iti Alokitam muhu: ||6|82|26||
>
> satya.bhAvana.dRSTa: ayam deha: deha: bhavati alam |
>
> दृष्टः तु असत्य.भावेन व्योमताम् याति देहकः ॥६।८२।२७॥
>
> dRSTa: tu asatya.bhAvena vyomatAm yAti dehaka: ||6|82|27||
>
> aNimA.Adi.pada=prAptau jJAna.yukti: iti zrutA |
>
> भवता साधुना राम युक्तिम् अन्याम् इमाम् शृणु ॥६।८२। २८॥
>
> bhavatA sAdhunA rAma yuktim anyAm imAm zRNu ||6|82| 28||
>
> रेचक.अभ्यास.योगेन जीवः कुण्डलिनी.गृहात् ।
>
> recaka*abhyAsa.yogena jIva: kuNDalinI.gRhAt |
>
> उद्धृत्य योज्यते यावद् आमोदः पवनात् इव ॥६।८२।२९॥
>
> uddhRtya yojyate yAvat Amoda: pavanAt iva ||6|82|29||
>
> त्यज्यते विरत.स्पन्दो देहो ऽयम् काष्ठ.लोष्टवत् ।
>
> tyajyate virata.spanda: deha: ayam kASTha.loSTavat |
>
> देहे अपि जीवे अपि मतौ आसेचक इव आदरः ॥६।८२।३०॥
>
> dehe api jIve api matau Asecaka iva Adara: ||6|82|30||
>
> स्थावरे जंगमे वा अपि यथा अभिमतया इच्छया ।
>
> sthAvare jaMgame vA api yathA abhimatayA icchayA |
>
> bhoktum tat sampadam samyak jIva: anta: vi.nivezyate ||6|82|31||
>
> iti siddhi.zriyam bhuktvA sthitam cet tat vapu: puna: |
>
> pravizyate svam anyat vA yat yat, tAta, virocate ||6|82|32||
>
> deha*Adaya: tathA bimbAn vyAptavatyA akhilAn atha |
>
> संविदा जगद् आपूर्य सम्पूर्णम् स्थीयते अथवा ॥६।८२।३३॥
>
> saMvidA jagat ApUrya sampUrNam sthIyate athavA ||6|82|33||
>
> ज्ञात्वा सदा अभ्युदितम् उज्झित.दोषम् ईशः
>
> jJAtvA sadA abhyuditam ujjhita.doSam Iza:
>
>
> yat.yat yathA sam.abhivAJchati cit.prakAza: |
>
> प्राप्नोति तत्.त*त् चि*रेण तथैव राम
> prApnoti tat.tat cireNa tathaiva rAma
>
> सम्यक्.पदम् विदुः अन्.आवरणत्वम् एव ॥६।८२।३४॥
>
> samyak.padam vidu: an.AvaraNatvam eva ||6|82|34||
>
> ||
>
>
>
>
> *o*ॐ*m*
> <https://groups.google.com/forum/#!forum/yoga-vasishtha>
> <https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0>
>
>
> चित् संवित्त्या.उच्यते जीव:
>
> cit saMvittyA ucyate jIva:
>
> संकल्पात्स मनो भवेत् ।
>
> बुद्धि: चित्तmaहंकार:
>
> buddhi: cittam ahaMkAra:
>
> माया.इति.आद्य्.अभिधम् तत:॥
>
> mAyA.iti.Adi .abhidham tata:||
>
> y3067.021/FM.3.67.21
>
>
>
> next Canto:
>
> FM6083 THE LOST PENNY 2.NV08 .z29
>
>
> https://www.dropbox.com/s/15zb5ace2p1ed1i/fm6083%202.nv08%20The%20LOST%20PENNY%20.z29.docx?dl=0
>
> FM.6.50.FM.6.99
>
> https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
>
>
> +++
>
>
> santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
> vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
>
> सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
> विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
> Contentment is the highest gain, Good Company the highest course,
> Enquiry the highest wisdom, and Peace the highest enjoyment.
> -- Yoga Vasishtha
>
>
> The complete YVFiles of this masterpiece can be found at
>
>> *o*ॐ*m*
>>
>>
>>
>>
>>
>>
>>
>> FM.6.82
>>
>>
>>
>> *ATOMICITY*
>>
>>
>>
>> jd—
>>
>> *the aNu.Bit is the minim here. *
>>
>> *it is most often translated as "atom". *
>>
>> *it is *
>>
>> *the Singularity in a Big Bang*
>>
>> *: *
>>
>> *the parama.aNu.Super.Atom *
>>
>> *generates many Singularities*
>>
>> *. *
>>
>>
>>
>>
>>
>> *VASISHTHA** said—*
>>
>>
>> अणुताम् स्थूलताम् वापि यथा गच्छति योगिनाम् ।
>>
>> aNutAm sthUlatAm vA.api yathA gacchati yoginAm |
>>
>> देहो नाम तथा सम्यग् वक्ष्यमाणम् इदम् शृणु ॥६।८२।१॥
>>
>> deha: nAma tathA samyak vakSyamANam idam zRNu ||6|82|1||
>>
>> .
>>
>> vA.*or* api*.even/tho* / yathA.*as/how* gacchat.*going.to
>> <http://going.to>*.i *Yogin*.nAm = deha*.body*: nAma
>> *.name/namely/for.example* tathA.*thus* samyak.*whole* \ vakSyamAna
>> *.2B.mentioned*.m idam*.this.here* zRNu.*hear/pay.attention*
>>
>> .
>>
>> *if you wonder about the bodies of yogIs*
>>
>> *(whether atomic or gross)*
>>
>> *&*
>>
>> *how they travel.about in them*
>>
>> *—*
>>
>> *all this will be explained*
>>
>> *:*
>>
>> *pay attention now*
>>
>> *...*
>> *sv. ... how the yogis made their bodies atomic, as also enormous.
>>
>> *vlm.p.1. Vasishtha, continued:—Now hear me now tell you how yogis are
>> able to expand and contract their bodies at will, reducing to atomic
>> proportions and expanding to gross dimensions.
>>
>> * aNu.bit/atom.tA.ness/state.m sthUla.gross/material.tA.ness/state.m
>> vA.or api.even/tho / yathA.as/how gacchat.going.to.i Yogin.nAm = deha.body:
>> nAma.name/namely/for.example tathA.thus samyak.whole \
>> vakSyamAna.2B.mentioned.m idam.this.here zRNu.hear/pay.attention
>>
>>
>>
>> हृद्य् अब्ज.चक्र.कोश.ऊर्ध्वम् प्रस्फुरत्य् आनलः कणः ।
>>
>> hRdi abja.cakra.koza.Urdhvam prasphurati Anala: kaNa: |
>>
>> हेम.भ्रमरवत्.स.आन्ध्य.विद्युत् लव इव अम्बरे ॥६।८२।२॥
>>
>> hema.bhramaravat.sa.Andhya.vidyut lava* iva ambare ||6|82|2||
>>
>> .
>>
>> *raincloud.chakra.sheath.above*
>>
>> prasphurati Anala: kaNa: . *a fiery spark projects *
>> hema.bhramaravat.sAndhya.vidyul.lava iva . *as whin golden*.*beelike*.
>> *blinding*.*lightning*.*flash* iva ambare . *in the sky*
>>
>> *. *
>> *vlm.2. There is above the lotus.like diaphragm of the heart, a blazing
>> fire emitting its sparks, like gold coloured butterflies flirting about it,
>> and flaring as flashes of lightning in the evening clouds. (This is the
>> jatharAgni or culinary {digestive} fire).
>>
>> *vwv.826/2 The spark of fire becomes manifest above the bud of the
>> lotus.wheel of the heart like a golden bee and like a fragment of lightning
>> in the twilight, over the cloud.
>>
>> *sv.2 There is a spark of fire that burns just above the heart.lotus.
>>
>> *raincloud.chakra.sheath*.*above* prasphurati Anala: kaNa: . *a fiery
>> spark projects *hema.bhramaravat.sAndhya.vidyul.lava iva . *as i/ golden*
>> .*beelike*.sAndhya.*lightning*.*stroke* iva ambare . *in the sky. *
>>
>>
>> स प्रवर्धन.संवित्त्या वात्ययैव आशु वर्धते ।
>>
>> sa* pravardhana.saMvittyA vAtyayA.eva Azu vardhate |
>>
>> संविद्.रूपतया नूनम् अर्कवद् यातिचोदयम् ॥६।८२।३॥
>>
>> saMvit.rUpatayA nUnam arkavat yAti ca .udayam ||6|82|3||
>>
>> .
>>
>> pravardhana*
>>
>> vAtyayA*
>>
>> .
>>
>> *even/only/indeed* Azu.*quickly\swift/a.horse* vardhat.*growing*.e =
>> saMvid.*awareness*.rUpa*.form/shape/color*.tA.*ness/state*.yA nUnam*.now/just\immediately\in
>> future/then/therefore\certainly\indeed* \ arka.*sun/star*.vat*.like/-ful*
>> yAti*.coming.to <http://coming.to>* ca*.and/also* udaya.*rise/ascent*.
>> *rise/ascent*.m
>>
>> .
>>
>> s*a: **This (Fire)*
>>
>> pravardhana.saMvittyA *by the proliferation of awareness*
>>
>> vAtyay*A i*v*a A*zu vardhate *grows quickly, as.if by the wind.*
>>
>> saMvi*d*.rUpatayA nUnam *And so with the form of Awareness*
>>
>> arkava*t *yAti c*a u*dayam *like the sun it comes to rise*
>>
>> *.*
>>
>> vRddhim abhyAgata: kSaNAt *. to growth approached suddenly *
>>
>> gAlayati akhilam sAGgam *. melts it wholly w its limbs *
>>
>> deham *. m Body *hema yathA anala: *. as fire does gold*
>>
>> *. *
>> *vlm.4. Being then kindled into a blaze in an instant, like the early
>> raise of the rising sun gleaming upon the morning clouds; it melts down the
>> whole body (to its toes and nails), as the burning furnace dissolves the
>> gold in the crucible, (It is impossible to make out anything of this
>> allegory).
>>
>> *vwv.828/4 (The spark of fire), resembling the first ray of light in the
>> sky at dawn, hacing obtained growth in a moment, causes the entire body
>> with its limbs to vanish, as fire causes gold to vanish.
>>
>> *sv.4 When it thus grows in magnitude in a moment, it is able to dissolve
>> the entire body; ...
>>
>>
>>
>> जल.स्पर्श.असहः युक्त्या गलयेत् प्रपद.आदयः ।
>>
>> jala.sparza*asaha: yuktyA galayet prapada*Adaya: |
>>
>> बाह्य एव अनल.स्पर्शात् स्वान्ते वस्तु.विशेषतः ॥६।८२।५॥
>>
>> bAhya* eva anala.sparzAt svAnte vastu.vizeSata: ||6|82|5||
>>
>> .
>>
>>
>> .
>>
>> *vlm.5. Being unextinguishable by water, it burns the whole outer body
>> down to the feet; and then it coils inside the body, and remains in the
>> form of the mind in the ativáhika or spiritual body of man. (It is hard to
>> find out the hidden sense of this passage also).
>>
>> *vwv.829/5 As external fire, intolerant to the contact of water on
>> account of its peculiar nature, can just swallow it through contact within
>> its boundary, the vital fire can swallow (the body) even from the foot
>> upwards, by an expedient.
>>
>> *sv.5 ...even the water.element in the body is evaporated by its heat.
>>
>> or in comp.) KSS.
>>
>>
>>
>> स शरीर.द्वयम् पश्चात् विधूय क्वा अपि लीयते ।
>>
>> sa* zarIra.dvayam pazcAt vidhUya kvA api lIyate |
>>
>> वि.क्षोभितेन प्राणेन नीहारः वात्यया यथा ॥६।८२।६॥
>>
>> vi.kSobhitena prANena nIhAra: vAtyayA yathA ||6|82|6||
>>
>> .
>>
>> *kva api lIyate *. somewhen is made.to.subside . *vikSobhitena prANena . *by
>> the tossing prANa.Air . *nIhAra: vAtyayA yathA . *as fog by the wind. *
>> *vlm.6. Having then reduced the inner body likewise, it becomes lifeless
>> of itself; and becomes extinct as the frost at the blowing of winds (or
>> blast of a tempest).
>>
>> *vwv.830/6 Then, that (fire), having shaken off the two bodies (i.e., the
>> physical and the vital), vanishes somewhere due to the agitated vital air,
>> as fog due to a storm.
>>
>> *sv.6 Then, having abandoned the two bodies (the physical and the
>> subtle), it is able to go where it likes.
>>
>> . "dew.maker " or "cold.rayed", the moon • n. cakSus adj.. one whose eyes
>> are veiled by mist BhP • nIhArAya, nIhArAyate Nom. Atm. to become or make
>> mist • nIhArIàkR, to convert into mist mcar.
>>
>>
>>
>> आधार.नाडी.निर्हीना व्योम.स्था एव अवशिष्यते ।
>>
>> AdhAra.nADI.nirhInA vyoma.sthA eva avaziSyate |
>>
>> शक्तिः कुण्डलिनी वह्नेः धूम.लेखा इव निर्गता ॥६।८२।७॥
>>
>> zakti: kuNDalinI vahne: dhUma.lekhA iva nirgatA ||6|82|7||
>>
>> .
>>
>>
>> vyoma.sthA eva avaziSyate . *space.set indeed/only it remains *
>>
>> zakti: kuNDalinI vahner . *the kuNDalinI Power of vahni Fire *
>>
>> dhUma.lekhA iva nirgatA . *like a smoke.streak gone forth*
>>
>> *.*
>> *vwv.831/7 The Power that is kuNDalinI, which has abandoned the
>> supporting channel of bio.energy, is left remaining as (a power) existing
>> in the space (of the subtle body), like a streak of smoke gone out of fire.
>>
>> *vlm.7. The force of the Kundaliní or intestinal canal, being put out to
>>
>> *sv.7 The kundalini power rises up like smoke from fire and is merged in
>> the space, as it were.
>>
>> bhRSTa.bIja.upamA yeSam. punar.janana.varjitA | vAsanÂrasa.nirhInA:
>> jIvanmuktA: hi te sthitA: || y5091.046
>>
>>
>>
>> क्रोडीकृत.मनोबुद्धि.मय=जीव.आद्य्.अहम्कृतिः ।
>>
>> kroDI.kRta.mana:buddhi.maya=jIva.Adi*ahamkRti: |
>>
>> अन्तः.स्फुरच् चमत्कारा धूम.लेखा इव नागरी ॥६।८२।८॥
>>
>> anta:.sphurat camatkArA dhUma.lekhA iva nAgarI ||6|82|8||
>>
>> .
>>
>> kroDI.kRta.mano.buddhi.maya.jIva Ady.ahaMkRRiti: .
>>
>>
>> anta:.sphurat camatkArA . *vibrant within is a wonderment *
>>
>> dhUma.lekhA iva nAgarI . *like a smoke.streak in a burning city*
>>
>> *. *
>> *vwv.832/8 (There), as the ego.activity of the individualised
>> consciousness and the like, consisting of the mind and the intellect which
>> have been embraced (or seized by the individualised consciousness), it
>> provides a spectacle throbbing (or becoming manifest) within (the subtle
>> body) like a streak of smoke in a city.
>>
>> *vlm.8. This smoky shade parades over the heart like a swarthy maiden,
>> and encloses in her bosom the subtile body composed of its mind and
>> understanding, the living principle and its egoism.
>>
>> *sv.8 Holding fast the mind, buddhi and the egosense, this kundalini
>> shines radiantly as a particle of dust.
>>
>> *anta:.sphurat camatkArA . *vibrant within is a wonderment *dhUma.lekhA
>> iva nAgarI . *like a smoke.streak in a burning city.*
>>
>>
>> बिसे शैले तृणे भित्ताव् उपले दिवि भूतले ।
>>
>> bise zaile tRNe bhittau upale divi bhUtale |
>>
>> सा यथा योज्यते यत्र तेन निर्यात्य् अलम् तथा ॥६।८२।९॥
>>
>> sA yathA yojyate yatra tena niryAti alam tathA ||6|82|9||
>>
>> .
>>
>> . *in a wall *
>>
>> upale . *in a millstone *divi . *in heaven *bhUtale . *on earth *
>> sA yathA yojyate yatra . ujyate??? see MW re >vaj, <ojas
>>
>> tena niryAti alam tathA
>>
>> .
>>
>> *vwv. 833/9. Where and in which manner it is joined, in the fibre of a
>> lotus, in a mountain, in a straw, in a wall, in a stone, in the heaven or
>> in the surface of the earth, by that and in that manner it goes out
>> completely.
>>
>> *vlm.9. It has the power to enter into the porous fibres of lotuses to
>> penetrate the rocks, to stretch over the grass, to pop into houses and
>> stones, to pry in the sky and ply in the ground, and remain and move about
>> everywhere in the manner it likes of its own will. (This power is called
>> sakti or energy which is omnipotent).
>>
>> *sv.9 This spark or this particle is then able to enter into anything
>> whatsoever.
>>
>> grass *bhittau . *in a wall *upale . *in a millstone *divi . *in heaven *bhUtale
>> . *on earth *sA yathA yojyate yatra . ujyate??? see MW re >vaj, <ojas .
>>
>>
>>
>> संवित्तिः सा एव यात्य् अहम् रस.आद्यन्तम् यथाक्रमम् ।
>>
>> saMvitti: sA eva yAti aham rasa*Adyantam yathAkramam |
>>
>> रसेन आपूर्णताम् एति तन्त्री.भार इव अम्बुना ॥६।८२।१०॥
>>
>> rasena ApUrNatAm eti tantrI.bhAra* iva ambunA ||6|82|10||
>>
>> .
>>
>> saMvitti: sA eva yAti aham rasa Adyantam yathAkramam rasena ApUrNatAm
>> eti tantrI.bhAra iva ambunA
>>
>> .
>>
>> *vlm.10. This power produces consciousness and sensibility, by the sap
>> and serum which it supplies to the whole body; and is itself filled with
>> juice, like a leather bag that is dipped into a well or water.
>>
>> *vwv.834/10 That conscious power kuNDalinI alone proceeds in due order to
>> the beginning and end of the vital essence (of the body). It attains to
>> fulness all around by the vital essence, like a mass of strings by water.
>>
>>
>>
>> रस.आपूर्णा यथाकारम् भावयत्य् आशु तत् तथा ।
>>
>> rasa*ApUrNA yathAkAram bhAvayati Azu tat tathA |
>>
>> धत्ते चित्र.कृतो बुद्धौ रेखा राम यथा कृतिम् ॥६।८२।११॥
>>
>> dhatte citra.kRta: buddhau rekhA rAma yathA kRtim ||6|82|11||
>>
>> .
>>
>> rasApUrNA yathAkAram
>>
>> dhatte citrakRta: buddhau rekhA rAma yathA kRtim
>>
>> .
>>
>> *vwv.835/11 Rama! Filled all around with the vital essence, whatever form
>> it conceives, it quickly assumes that in that manner, as a drawing
>> undergoes creation in the mind of a painter.
>>
>> *vlm.11. This great artery of Kundaliní being filled with gastric juice,
>> forms the body in any shape it likes; as an artist draws the lines of a
>> picture in any form, as it is pictured in his mind. (Hence it depends on
>> the gastric artery to extend and sketch out the body according to its own
>> plan).
>>
>>
>>
>> दृढ.भाव.वशात् अन्तर् अस्थीन्य् आप्नोति सा ततः ।
>>
>> dRDha.bhAva.vazAt antar asthIni Apnoti sA tata: |
>>
>> मातृ.गर्भ.निषण्णेषु सु.सूक्ष्मा इव अङ्कुर.स्थितिः ॥६।८२।१२॥
>>
>> mAtR.garbha.niSaNNeSu su.sUkSmA iva aGkura.sthiti: ||6|82|12||
>>
>> .
>>
>> dRDha.bhAva.vazAd anta: asthIni Apnoti sA tata: mAtR.garbha.niSaNNeSu
>> su.sUkSmA iva aGkura.sthiti: #niSaNNa
>>
>> .
>>
>> *vlm.12. It supplies the embryonic seed placed in the foetus of the
>> mother, with the power of its evolution into the fleshy and bony parts of
>> its future body; as the tender sprout of the vegitative seed, waxes in time
>> to a hard woody tree. (The act of evolution is attributed in the text to
>> the triple causality of the physical nutrition in the stomach, the
>> metaphysical cause of the intensity of thought in the growing mind, and the
>> psychological tendency of the soul, produced from the fourth and prime
>> cause of its prior propensity, which is inbred in grain and essential
>> nature of every being, the intense thought is called [Sanskrit: *]).
>>
>> *vwv.836/12 Then, it obtains bones within, on account of the power of
>> firm thought, similar to the very subtle state of offspring within what is
>> residing in the mother's womb.
>>
>>
>>
>> यथा अभिमतम् आकारम् प्रमाणम् वेत्ति राघव ।
>>
>> yathA abhimatam AkAram pramANam vetti rAghava |
>>
>> जीव.शक्तिर् अवाप्नोति सुमेरु आदि तृण आदि च ॥६।८२।१३॥
>>
>> jIva.zakti: avApnoti sumeru Adi tRNa Adi ca ||6|82|13||
>>
>> .
>>
>>
>> *whatever is wished.for*
>>
>> *the Life.Power makes known as evident form*
>>
>> *whether* *Mount.sumeru or a windblown straw*
>>
>> *.*
>>
>> * *rAghava *yathA abhimata m . *since/as wished/imagined *AkAram
>> pramANam vetti . *it knows an evident form *jIva.zakti: avApnoti . *the
>> jIva.shakti meets.with *sumeru.Adi tRNa.Adi ca – *Mount.sumeru.&c and
>> straw.&c. *
>> *vlm.13. Know Ràma, this certain truth which is acknowledged by the wise,
>> that the living principles acquire its desired state and stature, be it
>> that of a mountain or bit of straw.
>>
>> *vwv.837/13 Rama! The life.energy experiences a form as desired and
>> obtains a size such as the mountain Sumeru or a straw.
>>
>> *sv.13 Thus, the jiva is able to become as small as an atom and as big as
>> a mountain.
>>
>> pramANam vetti . *it knows an evident form *jIva.zakti: avApnoti . *the
>> jIva.shakti meets.with *sumeru.Adi tRNa.Adi ca – *Mount.sumeru.&c and
>> straw.&c. *
>>
>>
>> श्रुतम् त्वया योग.साध्यम् अणिम.आद्य्.अर्थ.साधनम् ।
>>
>> zrutam tvayA yoga.sAdhyam aNima.Adi*artha.sAdhanam |
>>
>> ज्ञान.साध्यम् इदानीम् त्वम् शृणु श्रवण.भूषणम् ॥६।८२।१४॥
>>
>> jJAna.sAdhyam idAnIm tvam zRNu zravaNa.bhUSaNam ||6|82|14||
>>
>> .
>>
>>
>> *as Atomicity*
>>
>> *:*
>>
>> *now*
>>
>> *you ought to hear about practising Wisdom*
>>
>> *which is more interesting to hear*
>>
>> *.*
>> zrutam tvayA yoga.sAdhyam aNima.Adi*artha.sAdhanam | jJAna.sAdhyam idAnIm
>> tvam zRNu zravaNa.bhUSaNam
>>
>> *vlm.14. You have heard. O Ràma! of certain powers as of diminishing and
>> increasing the bulk and stature of the body, attainable by the practice of
>> yoga; you will now hear me give you an interesting lecture, regarding the
>> attainment of these capacities by means of knowledge or jnàna.
>>
>> *sv.14 I have thus described to you the yogic method, and shall now deal
>> with the wisdom.approach.
>>
>>
>>
>> एकम् चिन्मात्रम् अस्ति इह शुद्धम् सौम्यम् अ.लक्षिमत् ।
>>
>> ekam cit.mAtram asti iha zuddham saumyam a.lakSimat |
>>
>> सूक्ष्मात् सूक्ष्मतरम् शान्तम् न जगत् न जगत्.क्रिया ॥६।८२।१५॥
>>
>> sUkSmAt sUkSmataram zAntam na jagat na jagat.kriyA ||6|82|15||
>>
>> .
>>
>>
>> *pure cool unmarked*
>>
>> *from subtle to subtler*
>>
>> *at.peace*
>>
>> *not the world*
>>
>> *nor worldly works*
>>
>> *.*
>> ekam cit.mAtram asti iha zuddham saumyam a.lakSimat | sUkSmAt sUkSmataram
>> zAntam na jagat na jagat.kriyA
>>
>> *vlm. ... inscrutable, pure and most charming; which is minuter that the
>> minutest, perfectly tranquil and is nothing of the mundane world or any of
>> its actions or properties.
>>
>> *sv. ... the subtlest of the subtle, tranquil, which is neither the world
>> nor its activities.
>>
>> (cf. #labdha.l. • AkAze lakSam.bandh, to fix the gaze vaguely on space,
>> look into space as if at some object barely visible in the distance • cf.
>> also #AkAza.baddha.lakSa) • appearance, show, pretence (cf. #l..supta). •.•
>>
>>
>>
>> त*त् चि*नोत्य् आत्मना आत्मानम् संकल्प.उन्मुखताम् गतम् ।
>> tat cinoti AtmanA AtmAnam saMkalpa*unmukhatAm gatam |
>>
>> यदा तदा जीव इति प्रोक्तम् आविलताम् गतम् ॥६।८२।१६॥
>>
>> yadA tadA jIva* iti proktam AvilatAm gatam ||6|82|16||
>>
>> .
>>
>> gatam –* gone to a state of conceptual unfolding + *
>>
>> yadA.*when* – tadA.*then* – jIva* iti proktam .* the **Living.Jîva so is
>> said.to.be <http://said.to.be> *
>>
>> AvilatAm gatam *.* *gone to turbidness*
>>
>> *. *
>> *sv. It is aware of itself: hence this jiva.hood arises.
>>
>> *vlm.16. The same chit..intellect being collected in itself into an
>> individuality (by its power of chayana integration) from the undivided
>> whole, and assuming the power of will or volition.sankalpa itself, becomes
>> the living soul by transformation of its pure nature to an impure one.
>>
>> gatam –* gone to a state of conceptual unfolding + *yadA.*when* – tadA.
>> *then* – jIva* iti proktam .* the **Living.Jîva so** is said.to.be
>> <http://said.to.be> *AvilatAm gatam *.* *gone to turbidness*
>>
>>
>> असत्यम् एव संकल्प.भ्रमेण इदम् शरीरकम् ।
>>
>> asatyam eva saMkalpa.bhrameNa idam zarIrakam |
>>
>> jIva: pazyati mUDhAtmA bAla: yakSam iva uddhatam ||6|82|17||
>>
>> .
>>
>>
>> *but*
>>
>> *thru conceptual delusion*
>>
>> *the Living jIva** sees it as.if it were real*
>>
>> *just as a muddle.headed boy sees an aroused yakSha.Demon*
>>
>> *.*
>> *vwv.784/17 The living being having a perplexed intellect sees this body
>> on account of an error of thought, wuite falsely, as a boy (sees) a ghost
>> raised up (from his fancy).
>>
>>
>> who brayed too loud. in the `panchatantra .> #*auddhatya*m – arrogance,
>>
>>
>>
>> yadA tu jJAna.dIpena samyak Aloka* Agata: |
>>
>> saMkalpa.moha: jIvasya kSIyate zarat.abhravat ||6|82|18||
>>
>> .
>>
>>
>> *the conceptual delusion of a Living.jIva dwindles away*
>>
>> *:*
>>
>> *a cloud in autumn*
>>
>> *.*
>>
>> *jd.18 – yadA tu jJAna.dIpena यदा तु ज्ञा*न.*दीपेन . *but when by the
>> Wisdom.Lamp *samyag.Aloka सम्यग्.आलोकः आगतः . *proper/full light has
>> come *Agata: saMkalpa.moh*a: *jIvasya kSIyate संकल्प.मो*हः जी*वस्य
>> क्षीयते . *the conceptual delusion of the Living.jIva dwindles away *zarad.abhravat
>> शरद्.अभ्रवत् . *like a cloud in autumn.*
>> *vlm.18. When the lamp of knowledge brings the mind to the full light of
>>
>> *sv.6.82.18 But when the jiva perceives it in the light of
>> self.knowledge, this delusion vanishes.
>>
>> *vwv.785 But, when the proper light (or sight) has arrived due to the
>>
>> Wisdom.Lamp *samyag.Aloka सम्यग्.आलोकः आगतः . *proper/full light has
>> come *Agata: saMkalpa.moh*a: *jIvasya kSIyate संकल्प.मो*हः जी*वस्य
>> क्षीयते . *the conceptual delusion of the Living.jIva dwindles away *zarad.abhravat
>> शरद्.अभ्रवत् . *like a cloud in autumn.*
>>
>>
>> शान्तिम् आयाति देहो ऽयम् सर्व.संकल्प.संक्षयात् ।
>>
>> zAntim AyAti deha: ayam sarva.saMkalpa.saMkSayAt |
>>
>> तदा राघव निःशेषम् दीपः तैल.क्षये यथा ॥६।८२।१९॥
>>
>> tadA rAghava ni:zeSam dIpa: taila.kSaye yathA ||6|82|19||
>>
>> .
>>
>>
>> *:*
>>
>> *then, rAghava, it's like a lamp that is exhausted of its oil*
>>
>> *.*
>>
>> *jd.19 . zAntim AyAti deh*a: *ayam . *this body goes to peace*
>> sarva.saMkalpa.saMkSayAt . *after the exhaustion of all
>> conceptualization* tadA rAghava ni:.zeSam . *then, rAghava, it is
>> without.residue* dIpas taila.kSaye yathA . *as a lamp when exhausted of
>> oil.*
>>
>> of the complete destruction of all thoughts (or desires), as a lamp on the
>> loss (or removal) of the oil.
>>
>> *vlm.19. The body has its rest, after the wishes have subsided in the
>> mind; just as the lamp is extinguished after its oil is exhausted.
>>
>> sarva.saMkalpa.saMkSayAt . *after the exhaustion of all
>> conceptualization* tadA rAghava ni:.zeSam . *then, rAghava, it is
>> without.residue* dIpas taila.kSaye yathA . *as a lamp when exhausted of
>> oil.*
>>
>>
>>
>>
>> nidrA.vyapagame jantu: yathA svapnam na pazyati |
>>
>> जीवः हि भाविते सत्ये तथा देहम् न पश्यति ॥६।८२।२०॥
>>
>> jIva: hi bhAvite satye tathA deham na pazyati ||6|82|20||
>>
>> .
>>
>>
>> jantu: *yathA जन्तुः* a person*
>>
>> svapna*m *na pazyati स्वप्नम् न पश्यति *does not see/know a dream *
>>
>> jIva: hi जीवः हि* the **living #jIva too*
>>
>> भाविते सत्ये bhAvite satye *when having.become in what.is.So
>> <http://what.is.So> *
>>
>> tathA deham na pazyati *thus does not see/know the body.*
>> *vlm.20. The soul that sees the truth, has no more the knowledge of his
>> body; as the man awakened from his sleep, has no longer the apparitions of
>> his dream appearing before him.
>>
>> *sv.20 Then the jiva does not perceive the body.
>>
>> *vwv.787/20. As a living being does not see a dream on the disappearance
>> of sleep, so, the living being surely does not perceive the body when the
>> Truth is meditated upon (or experienced).
>>
>> entirely removed or distant VarBr2S.
>>
>> jantu: *yathA जन्तुः* a person* svapna*m *na pazyati स्वप्नम् न पश्यति *does
>> not see/know a dream *jIva: hi जीवः हि* the **living #jIva too* भाविते
>> सत्ये bhAvite satye *when having.become in what.is.So
>> <http://what.is.So> *tathA deham na pazyati *thus does not see/know the
>> body.*
>>
>>
>>
>> अ.तत्त्वे तत्त्व.भावेन जी*वः दे*ह.आवृतः स्थितः ।
>> a.tattve tattva.bhAvena jIva: deha*AvRta: sthita: |
>>
>> nirdeha: bhavati zrImAn sukhI tattva*eka.bhAvanAt ||6|82|21||
>>
>> .
>>
>> a.tattve tattva.bhAvena jIva: deha AvRta: sthita: nirdeha: bhavati
>> zrImAn sukhI
>>
>> tattva=eka.bhAvanAt
>>
>> '
>>
>> *vwv.788/21. The living being is remaining covered by the body due to the
>> idea of reality in the unreal thing. He becomes free from the physical
>> body, glorious and happy, on account of the sole contemplation of the
>> Reality.
>>
>> *vlm.21. It is the mistaking of the unreal for the real or what is the
>> same, the ascribing of reality to the unreality that gives the colour of
>> reality to false material bodies; but the knowledge of the truth removes
>> the error of the corporal body, and restore the soul to its wonted
>> splendour and true felicity.
>>
>> delusion, which the light of the sun cannot dispel.*
>>
>>
>> अनात्मनि शरीर.आदाव् आत्म.भावनम् अङ्ग यत् ।
>>
>> anAtmani zarIra.Adau Atma.bhAvanam aGga yat |
>>
>> सूर्य.आदि.आलोक.दुर्भेदम् हार्दम् तत् दारुणम् तमः ॥६।८२।२२॥
>>
>> sUrya.Adi.Aloka.durbhedam hArdam tat dAruNam tama: ||6|82|22||
>>
>> .
>>
>>
>> Atma.bhAvanam aGga yat *. what is self.feeling in the flesh *
>>
>> sUry*a.A*d*i*.*A*loka / sUry*a A*dy*a A*loka.durbheda*m*
>>
>> hArda*m* *. m heart.felt *
>>
>> ta*t* dAruNa*m *tama: *. that terrible darkness *
>> .
>>
>> *vlm.22. But the error of taking the material body for the immaterial
>> soul, is so deep rooted in the mind; that it is as difficult to remove, as
>> it is for the strongest sun beams to perceive the mental gloom of men.
>>
>> delusion, which the light of the sun cannot dispel.*
>>
>>
>> आत्मन्य् एव आत्म.भावेन सर्व.व्यापि निरञ्जनम् ।
>>
>> Atmani eva Atma.bhAvena sarva.vyApi niraJjanam |
>>
>> चिन्मात्रम् अमलः अस्मि इति ज्ञान.आदित्येन नश्यति ॥६।८२।२३॥
>>
>> cit.mAtram amala: asmi iti jJAna*Adityena nazyati ||6|82|23||
>>
>> .
>>
>> all.pervading *niraJjana.*stainless.*m* . *cin.mAtram *. Concious,mode *amala:
>> asmi .* "immaculate am I" *iti *. so *jJAna Adityena nazyati *. by the
>>
>> *vlm.23. This impervious darkness of the mind, is only to be perceived by
>> the sun.shine of knowledge; that our soul is the seat of immaculate and all
>> pervading spirit of God, and that I myself am no other than the pure
>> intellect which is in me. (The anal Huq of Mansur).
>>
>> delusion, which the light of the sun cannot dispel.*
>>
>> * Atmani eva .* in self indeed *Atma.bhAvena *. by self.feeling *sarva.vyApi
>> .* the all.pervading *niraJjana.*stainless.*m* . *cin.mAtram *.
>> Concious,mode *amala: asmi .* "immaculate am I" *iti *. so *jJAna
>> Adityena nazyati *. by the Wisdom.Sun is destroyed *
>>
>>
>> अन्ये च विदित.आत्मानो भावयन्ति यथा एव यत् ।
>>
>> anye ca vidita*AtmAna: bhAvayanti yathA eva yat |
>>
>> तत् तथा एव आशु पश्यन्ति दृढ.भावनया तया ॥६।८२।२४॥
>>
>> tat tathA eva Azu pazyanti dRDha.bhAvanayA tayA ||6|82|24||
>>
>> .
>>
>> bhAvayanti yathA eva yat | tat tathA eva Azu pazyanti dRDha.bhAvanayA
>> tayA
>>
>>
>> *and other knowledgable souls*
>>
>> *just as they are affected*
>>
>> *just so they know it to be*
>>
>> *thru that firmness of feeling*
>>
>> *.*
>>
>> *vwv.789/24. What and in which manner exactly, the others* who *have
>> by that firm contemplation.
>>
>> *vlm.24. Those that have known the supreme soul meditate on it in this
>> manner in their own souls, until they find themselves to be assimilated to
>> the same by their extense thought of it.
>>
>> knowledgable souls* bhAvayanti yathA eva yat भावयन्ति यथा.एव यत् . *feel/affect
>> thus just what *tat tathA eva Azu pazyanti तत् तथा.एव .आशु पश्यन्ति *that
>> thus just so they see/know* dRDha.bhAvanayA tayA दृढ.भावनया तया . *by
>> that firm feeling. *
>>
>>
>> दृढ.भाव.अनुसंधानात् विमूढा अपि, राघव ।
>>
>> dRDha.bhAva*anusaMdhAnAt vimUDhA* api, rAghava |
>>
>> विषम् नयन्त्य् अमृतताम् अमृतम् विषताम् अपि ॥६।८२।२५॥
>>
>> viSam nayanti amRtatAm amRtam viSatAm api ||6|82|25||
>>
>> .
>>
>>
>> vimUDhA.: api rAghava . *only fools, rAghava *
>>
>> viSam nayanti amRta.tAm . *mix poison with nectar *
>>
>> amRtam viSatAm api . *though the nectar becomes poison. *
>> *vlm.25. It is hence, O Ráma! that somemen convert the deadly poison to
>> sweet ambrosial food, and change the delicious nectar to bitter gall. (Thus
>> Siva the God and yogi converts the snake poison to his food and the sweets
>> offered to his topmost mouth to the bitterest bane).
>>
>> delusion, which the light of the sun cannot dispel.*
>>
>> *jd.25 . dRDha.bhAva anusaMdhAnA.d . *from firm experiential
>> investigation *vimUDhA.: api rAghava . *only fools, rAghava *viSam
>> nayanti amRta.tAm . *mix poison with nectar *amRtam viSatAm api . *though
>> the nectar becomes poison. *
>>
>>
>> एवम् यथा यद् एव इह भाव्यते दृढ.भावनात् ।
>>
>> evam yathA yat eva iha bhAvyate dRDha.bhAvanAt |
>>
>> भूयते हि तत् एव आशु तत् इत्य् आलोकितम् मुहुः ॥६।८२।२६॥
>>
>> bhUyate hi tat eva Azu tat iti Alokitam muhu: ||6|82|26||
>>
>> .
>>
>>
>> *out of firm feeling*
>>
>> *is at.once experienced and is beheld again*
>>
>> *. *
>>
>> *jd.26 . evam yathA . *so thus *yad eva iha bhAvyate . *what is only
>> experienced here *dRDha.bhAvanA.t . *out of firm feeling *bhUyate hi tad
>> eva Azu . *that is at.once experienced *tad.ity.Alokitam muhu: . *as
>> "That" is beheld again. *
>> *vlm.26. So whatever is thought upon with intensity in any manner and on
>> any occasion, the same comes to take place as it is seen in many instances.
>>
>> *vwv.790/26. Thus, whatever is conceived here in whichever manner through
>> firm contemplation, that alone surely takes place quickly, perceived
>> constantly in that manner.
>>
>> delusion, which the light of the sun cannot dispel.*
>>
>> *jd.26 . evam yathA . *so thus *yad eva iha bhAvyate . *what is only
>> experienced here *dRDha.bhAvanA.t . *out of firm feeling *bhUyate hi tad
>> eva Azu . *that is at.once experienced *tad.ity.Alokitam muhu: . *as
>> "That" is beheld again. *
>>
>>
>> सत्य.भावन.दृष्टो ऽयम् देहः देहः भवत्य् अलम् ।
>>
>> satya.bhAvana.dRSTa: ayam deha: deha: bhavati alam |
>>
>> दृष्टः तु असत्य.भावेन व्योमताम् याति देहकः ॥६।८२।२७॥
>>
>> dRSTa: tu asatya.bhAvena vyomatAm yAti dehaka: ||6|82|27||
>>
>> .
>>
>>
>> deh*a: *bhavaty alam . *is certainly a body *
>>
>> dRSTas tv asatya.bhAvena . *but with unsuch.feeling*
>>
>> vyoma.tAm yAti dehaka.: . *to space.ness goes the embodiment.*
>> *sv.27 When the body is considered real, it becomes a real body. When it
>> is perceived with the knowledge that it is unreal, it is merged in space.
>> Whatever notion is firmly held concerning the body, that it becomes.
>>
>> *vlm.27. The body when seen in the light of a reality, is found to be a
>> real existence; but being looked upon as an unreality, it vanishes into
>> nothing (or it mixes in the vacuity of Brahma).
>>
>> *vwv.791/27. Seen with the notion of the real, this body completely
>> becomes the (physical) body. But, seen with the notion of the unreal, the
>> body is reduced to the state of the sky (or becomes subtle as space).
>>
>> body* deh*a: *bhavaty alam . *is certainly a body *dRSTas tv
>> asatya.bhAvena . *but with unsuch.feeling* vyoma.tAm yAti dehaka.: . *to
>> space.ness goes the embodiment.*
>>
>>
>>
>> अणिमा.आदि.पद=प्राप्तौ ज्ञा*न.*युक्तिर् इति श्रुता ।
>> aNimA.Adi.pada=prAptau jJAna.yukti: iti zrutA |
>>
>> भवता साधुना राम युक्तिम् अन्याम् इमाम् शृणु ॥६।८२। २८॥
>>
>> bhavatA sAdhunA rAma yuktim anyAm imAm zRNu ||6|82| 28||
>>
>> .
>>
>> State and the like *
>>
>> jJAna.yukti: iti zrutA ज्ञा*न.*युक्तिर् इति श्रुता *such is the Wisdom
>> Method.*
>>
>> bhavatA sAdhunA rAma भवता साधुना राम *by Your Grace, SAdhu, rAma *
>>
>> yuktim anyAm imAm zRNu युक्तिम् अन्याम् इमां शृणु *let another method be
>> heard.*
>> *vlm.28. You have thus heard from me, o righteous Ráma! the theoretical
>> mode (jnána.yukti) of attaining the capacities of magnifying and minimizing
>> one's person at will; I will now tell you of another method of gaining
>> these powers, to which
>>
>> you shall have now to attend.
>>
>> ... *
>>
>> Atomic State and the like *jJAna.yukti: iti zrutA ज्ञा*न.*युक्तिर् इति
>> श्रुता *such is the Wisdom Method.* bhavatA sAdhunA rAma भवता साधुना राम *by
>> Your Grace, SAdhu, rAma *yuktim anyAm imAm zRNu युक्तिम् अन्याम् इमां
>> शृणु *let another method be heard.*
>>
>>
>> रेचक.अभ्यास.योगेन जीवः कुण्डलिनी.गृहात् ।
>>
>> recaka*abhyAsa.yogena jIva: kuNDalinI.gRhAt |
>>
>> उद्धृत्य योज्यते यावद् आमोदः पवनात् इव ॥६।८२।२९॥
>>
>> uddhRtya yojyate yAvat Amoda: pavanAt iva ||6|82|29||
>>
>> .
>>
>>
>> jIva: *kuNDalinI*.gRhAt . *the Living.jIva thru the grip of kuNDalinI *
>>
>> uddhRtya . *having raised *yojyate yAvad . *as it is joined *
>>
>> Amoda: pavanAt iva . *like fragrance from the air... *
>> .
>>
>> *vwv.854.856/29.30.31. By the application of the practice of recaka (or
>> exhalation), as long as the individual soul is joined to a body or a living
>> being or his intellect, drawing it out from the abode of kuNDalinI, like
>> fragrance from the wind ...
>>
>> *vlm.29. You can practice by exhalation of yourrechaka breath, to extract
>> your vital power (life) from the cell of your Kundalini artery, and infuse
>> it into another body; as the winds of the air, carry the fragrance of
>> flowers into the nostrils. (This is the mode of ones forsaking its own body
>> in order to enliven another).
>>
>> ... *
>>
>> rechaka.Outbreath *
>>
>> jIva: *kuNDalinI*.gRhAt . *the Living.jIva thru the grip of kuNDalinI *
>>
>> uddhRtya . *having raised *yojyate yAvad . *as it is joined *Amoda:
>> pavanAt iva . *like fragrance from the air. *
>>
>>
>> त्यज्यते विरत.स्पन्दो देहो ऽयम् काष्ठ.लोष्टवत् ।
>>
>> tyajyate virata.spanda: deha: ayam kASTha.loSTavat |
>>
>> देहे अपि जीवे अपि मतौ आसेचक इव आदरः ॥६।८२।३०॥
>>
>> dehe api jIve api matau Asecaka iva Adara: ||6|82|30||
>>
>> .
>>
>> ...
>>
>>
>> virata.spanda: *. the stopped.vibration/motion *
>>
>> deha.*body,* . ayam kASTha.*wood/block*.loSTa.*clay/lump.*vat.*like*
>>
>> dehe* a*pi jIve* a*pi matau
>>
>> Asecaka iva.*A*dara:
>> *vwv.854.856/29.30.31. , (so long), this body is left without movement
>> like a piece of wood or a lump of earth. Like the desire (or preference) in
>> thoroughly.
>>
>> *vlm.30. The former body is left lifeless like a log of wood or block of
>> stone, and such is the relation between the body and life; as that of a
>> basket and its water, which is powered out to enliven the plans.
>>
>> *sv.30 ... which then becomes inert like a log of wood.
>>
>> *AB. virata.spanda uparata.ceSTa: kASTha.loSTavad bhavati | pareSAm dehe
>> jIve matau api ...
>>
>>
>>
>> स्थावरे जंगमे वा अपि यथा अभिमतया इच्छया ।
>>
>> sthAvare jaMgame vA api yathA abhimatayA icchayA |
>>
>> bhoktum tat sampadam samyak jIva: anta: vi.nivezyate ||6|82|31||
>>
>> .
>>
>>
>> yathA abhimatayA icchayA *. as by a wishful desire *
>>
>> bhoktum tat sampadam samyag *. to enjoy that fortune fully *
>>
>> jIva: antar vinivezyate *. the Living.jIva sets.out within *
>> .
>>
>> *vwv.854.856/29.30.31. ... the individual soul is placed within animate
>> or inanimate beings at will and as desired, for enjoying its riches
>> thoroughly.
>>
>> *vlm.31. Thus is the life infused in all movable and immovable things, in
>> order to enjoy the pleasures of their particular states at its pleasure.
>>
>> *sv.31 Then the jiva can enter into any other body, moving or non.moving,
>> and undergo the desired experience.
>>
>> appoint to, set about (tasmin) • **vinivezyate* – is vi.ni.entered +
>>
>> * sthAvare jaMgame vA api . *whether stable or moving *yathA abhimatayA
>> icchayA *. as by a wishful desire *bhoktum tat sampadam samyag *. to
>> enjoy that fortune fully *jIva: antar vinivezyate *. the Living.jIva
>> sets.out within *
>>
>>
>>
>> इति सिद्धि.श्रियम् भुक्त्वा स्थितम् चेत् त*त् व*पुः पुनः ।
>> iti siddhi.zriyam bhuktvA sthitam cet tat vapu: puna: |
>>
>> pravizyate svam anyat vA yat yat, tAta, virocate ||6|82|32||
>>
>> .
>>
>>
>> sthitam cet *. if existent *
>>
>> tad vapu: puna: *. that body again *
>> pravizyate svam anyad vA yad yat, tAta, virocate
>>
>> .
>>
>> *vwv.857/32. Dear One! Having thus enjoyed the fulfilment of super.human
>> power, it that body, one's own or another, is still existing, whichever is
>> agreeable is again entered into.
>>
>> *vlm.32. The living soul having relished the bliss of its consummate
>> state, returns to its former body if it is still in existence, or it goes
>> and settles somewhere else, as it may best suit its taste.
>>
>> *sv.32 After thus having acquired the experience, it can re.enter the
>> previous body or any other body at its will and pleasure.
>>
>>
>>
>> deha*Adaya: tathA bimbAn vyAptavatyA akhilAn atha |
>>
>> संविदा जगद् आपूर्य सम्पूर्णम् स्थीयते अथवा ॥६।८२।३३॥
>>
>> saMvidA jagat ApUrya sampUrNam sthIyate athavA ||6|82|33||
>>
>> .
>>
>>
>> bimbAn *. the images *
>>
>> vyAptavatyA *. w hvg got *
>>
>> akhilAn *. entire *
>>
>> atha . *& then *
>>
>> saMvidA jagad ApUrya . *the world being filled with Awareness *
>>
>> sampUrNam sthIyate *. overflows with existence; *
>>
>> athavA *. otherwise... *
>> *vwv.858/33. Or perhaps, in that manner, it remains full afterwards,
>> having filled up the world with consciousness which is pervading all images
>> beginning with the body.
>>
>> *vlm.33. The yogis thus pass into all bodies and lives with their
>> conscious souls, and fill the world also by magnifying their spirits over
>> all space.
>>
>> entering into any particular body. *
>> देहादयस्तथा बिम्बान्व्याप्तवत्याखिलानथ ।
>>
>> संविदा जगदापूर्य सम्पूर्ण स्थीयतेऽथवा ।। ३३
>>
>> VA . Or the yogi may remain as undivided consciousness, which fills
>>
>> the whole world,
>>
>> देहादयस्तथा बिम्बान्व्याप्तवत्याखिलानथ . ?
>>
>> AS: Here is the अन्वय:
>> अथवा अखिलान् देहादयः बिम्बान् व्याप्तवत्या संविदा अथ सम्पूर्णं जगद् आ
>> पूर्य स्थीयते ।
>> Thus, with his consciousness which envelops all the images . like the
>> worldly objects including bodies, he might stay filling the whole world.
>> Thus, he may either hop from body to body or envelope all at once!
>>
>> *jd. so "consciousness" cit saMvit what else?!
>>
>>
>>
>> ज्ञात्वा सदा अभ्युदितम् उज्झित.दोषम् ईशः
>>
>> jJAtvA sadA abhyuditam ujjhita.doSam Iza:
>>
>> यत्.यद् यथा सम्.अभिवाञ्छति चित्.प्रकाशः ।
>>
>> yat.yat yathA sam.abhivAJchati cit.prakAza: |
>>
>> prApnoti tat.tat cireNa tathaiva rAma
>>
>> सम्यक्.पदम् विदुः अन्.आवरणत्वम् एव ॥६।८२।३४॥
>>
>> samyak.padam vidu: an.AvaraNatvam eva ||6|82|34||
>>
>> .
>>
>>
>> sadA abhyuditam *. the ever.arisen *
>>
>> ujjhita.doSamIza:
>>
>> yadyad . *whichever *
>>
>> yathA samabhivAJchati . *as h.it <http://h.it> desires *
>>
>> cit.prakAza: . *radiant Consciousness *
>>
>> prApnoti tattad . *h.it <http://h.it> gets *
>>
>> cireNa tathaiva . *for.long thusly *
>>
>> o *rAma *
>>
>> samyak.padam vidu:
>>
>> an.AvaraNatvam eva . *without the state of veiling too. *
>>
>> *vlm.34. The yogi* who *is lord of himself by his enlightened
>> evils; obtains in an instant whatever he wants to have, and which is
>> present before the effulgence of divine light (anávarana Brahma jyoti).
>>
>> entering into any particular body. *
>>
>>
>>
>> *@@@*
>> tat cinoti AtmanA AtmAnam saMkalpa*unmukhatAm gatam |
>>
>> यदा तदा जीव इति प्रोक्तम् आविलताम् गतम् ॥६।८२।१६॥
>>
>> yadA tadA jIva* iti proktam AvilatAm gatam ||6|82|16||
>>
>> असत्यम् एव संकल्प.भ्रमेण इदम् शरीरकम् ।
>>
>> asatyam eva saMkalpa.bhrameNa idam zarIrakam |
>>
>> jIva: pazyati mUDhAtmA bAla: yakSam iva uddhatam ||6|82|17||
>>
>> yadA tu jJAna.dIpena samyak Aloka* Agata: |
>>
>> saMkalpa.moha: jIvasya kSIyate zarat.abhravat ||6|82|18||
>>
>> शान्तिम् आयाति देहो ऽयम् सर्व.संकल्प.संक्षयात् ।
>>
>> zAntim AyAti deha: ayam sarva.saMkalpa.saMkSayAt |
>>
>> तदा राघव निःशेषम् दीपः तैल.क्षये यथा ॥६।८२।१९॥
>>
>> tadA rAghava ni:zeSam dIpa: taila.kSaye yathA ||6|82|19||
>>
>> निद्रा.व्यपगमे जन्तुर् यथा स्वप्नम् न पश्यति ।
>>
>> nidrA.vyapagame jantu: yathA svapnam na pazyati |
>>
>> जीवः हि भाविते सत्ये तथा देहम् न पश्यति ॥६।८२।२०॥
>>
>> jIva: hi bhAvite satye tathA deham na pazyati ||6|82|20||
>>
>> a.tattve tattva.bhAvena jIva: deha*AvRta: sthita: |
>>
>> nirdeha: bhavati zrImAn sukhI tattva*eka.bhAvanAt ||6|82|21||
>>
>> अनात्मनि शरीर.आदाव् आत्म.भावनम् अङ्ग यत् ।
>>
>> anAtmani zarIra.Adau Atma.bhAvanam aGga yat |
>>
>> सूर्य.आदि.आलोक.दुर्भेदम् हार्दम् तत् दारुणम् तमः ॥६।८२।२२॥
>>
>> sUrya.Adi.Aloka.durbhedam hArdam tat dAruNam tama: ||6|82|22||
>>
>> आत्मन्य् एव आत्म.भावेन सर्व.व्यापि निरञ्जनम् ।
>>
>> Atmani eva Atma.bhAvena sarva.vyApi niraJjanam |
>>
>> चिन्मात्रम् अमलः अस्मि इति ज्ञान.आदित्येन नश्यति ॥६।८२।२३॥
>>
>> cit.mAtram amala: asmi iti jJAna*Adityena nazyati ||6|82|23||
>>
>> अन्ये च विदित.आत्मानो भावयन्ति यथा एव यत् ।
>>
>> anye ca vidita*AtmAna: bhAvayanti yathA eva yat |
>>
>> तत् तथा एव आशु पश्यन्ति दृढ.भावनया तया ॥६।८२।२४॥
>>
>> tat tathA eva Azu pazyanti dRDha.bhAvanayA tayA ||6|82|24||
>>
>> दृढ.भाव.अनुसंधानात् विमूढा अपि, राघव ।
>>
>> dRDha.bhAva*anusaMdhAnAt vimUDhA* api, rAghava |
>>
>> विषम् नयन्त्य् अमृतताम् अमृतम् विषताम् अपि ॥६।८२।२५॥
>>
>> viSam nayanti amRtatAm amRtam viSatAm api ||6|82|25||
>>
>> एवम् यथा यद् एव इह भाव्यते दृढ.भावनात् ।
>>
>> evam yathA yat eva iha bhAvyate dRDha.bhAvanAt |
>>
>> भूयते हि तत् एव आशु तत् इत्य् आलोकितम् मुहुः ॥६।८२।२६॥
>>
>> bhUyate hi tat eva Azu tat iti Alokitam muhu: ||6|82|26||
>>
>> satya.bhAvana.dRSTa: ayam deha: deha: bhavati alam |
>>
>> दृष्टः तु असत्य.भावेन व्योमताम् याति देहकः ॥६।८२।२७॥
>>
>> dRSTa: tu asatya.bhAvena vyomatAm yAti dehaka: ||6|82|27||
>>
>> aNimA.Adi.pada=prAptau jJAna.yukti: iti zrutA |
>>
>> भवता साधुना राम युक्तिम् अन्याम् इमाम् शृणु ॥६।८२। २८॥
>>
>> bhavatA sAdhunA rAma yuktim anyAm imAm zRNu ||6|82| 28||
>>
>> रेचक.अभ्यास.योगेन जीवः कुण्डलिनी.गृहात् ।
>>
>> recaka*abhyAsa.yogena jIva: kuNDalinI.gRhAt |
>>
>> उद्धृत्य योज्यते यावद् आमोदः पवनात् इव ॥६।८२।२९॥
>>
>> uddhRtya yojyate yAvat Amoda: pavanAt iva ||6|82|29||
>>
>> त्यज्यते विरत.स्पन्दो देहो ऽयम् काष्ठ.लोष्टवत् ।
>>
>> tyajyate virata.spanda: deha: ayam kASTha.loSTavat |
>>
>> देहे अपि जीवे अपि मतौ आसेचक इव आदरः ॥६।८२।३०॥
>>
>> dehe api jIve api matau Asecaka iva Adara: ||6|82|30||
>>
>> स्थावरे जंगमे वा अपि यथा अभिमतया इच्छया ।
>>
>> sthAvare jaMgame vA api yathA abhimatayA icchayA |
>>
>> bhoktum tat sampadam samyak jIva: anta: vi.nivezyate ||6|82|31||
>>
>> iti siddhi.zriyam bhuktvA sthitam cet tat vapu: puna: |
>>
>> pravizyate svam anyat vA yat yat, tAta, virocate ||6|82|32||
>>
>> deha*Adaya: tathA bimbAn vyAptavatyA akhilAn atha |
>>
>> संविदा जगद् आपूर्य सम्पूर्णम् स्थीयते अथवा ॥६।८२।३३॥
>>
>> saMvidA jagat ApUrya sampUrNam sthIyate athavA ||6|82|33||
>>
>> ज्ञात्वा सदा अभ्युदितम् उज्झित.दोषम् ईशः
>>
>> jJAtvA sadA abhyuditam ujjhita.doSam Iza:
>>
>>
>> yat.yat yathA sam.abhivAJchati cit.prakAza: |
>>
>> प्राप्नोति तत्.त*त् चि*रेण तथैव राम
>> prApnoti tat.tat cireNa tathaiva rAma
>>
>> सम्यक्.पदम् विदुः अन्.आवरणत्वम् एव ॥६।८२।३४॥
>>
>> samyak.padam vidu: an.AvaraNatvam eva ||6|82|34||
>>
>> ||
>>
>>
>>
>>
>> *o*ॐ*m*
>> <https://groups.google.com/forum/#!forum/yoga-vasishtha>
>> Complete YVFiles
>>
>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi P5w3QM0Y5kJANUFh.Ia?dl=0
>>
>>
>> चित् संवित्त्या.उच्यते जीव:
>>
>> cit saMvittyA ucyate jIva:
>>
>> संकल्पात्स मनो भवेत् ।
>>
>> बुद्धि: चित्तmaहंकार:
>>
>> buddhi: cittam ahaMkAra:
>>
>> माया.इति.आद्य्.अभिधम् तत:॥
>>
>> mAyA.iti.Adi .abhidham tata:||
>>
>> y3067.021/FM.3.67.21
>>
>>
>>
>> next Canto:
>>
>> FM6083 THE LOST PENNY 2.NV08 .z29
>>
>>
>> https://www.dropbox.com/s/15zb5ace2p1ed1i/fm6083%202.nv08%20The%20LOST%20PENNY%20.z29.docx?dl=0
>>
>> FM.6.50.FM.6.99
>>
>> https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
>>
>>
>> +++
>>
>>
>> santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
>> vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
>>
>> सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
>> विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
>> Contentment is the highest gain, Good Company the highest course,
>> Enquiry the highest wisdom, and Peace the highest enjoyment.
>> -- Yoga Vasishtha
>>
>>
>> The complete YVFiles of this masterpiece can be found at
>>
>>
>> On Tue, Nov 7, 2017 at 9:26 PM jivadas <das....@gmail.com> wrote:
>>
>>> work in progress .v17
>>>
>>> work in progress .v15,16
>>>
>>> latest update:
>>>
>>> fm6082 2.nv06-07 On ATOMICITY .z34
>>>
>>>
>>> https://www.dropbox.com/s/dgw46vcwdska2ti/fm6082%202.nv06-07%20On%20ATOMICITY%20.z34.docx?dl=0
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> *Atomicity*
>>>
>>>
>>>
>>> jd—
>>>
>>> *the aNu.Bit is the minim here. *
>>>
>>> *it is most often translated as "atom". *
>>>
>>> *it is *
>>>
>>> *the Singularity **in a Big Bang*
>>>
>>> *: *
>>>
>>> *the parama.aNu-Super.Atom *
>>>
>>> *generates many Singularities*
>>>
>>> *. *
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> *vasiShTha said—*
>>>
>>> \
>>> अणुताम् स्थूलताम् वा.अपि यथा गच्छति योगिनाम् ।
>>>
>>> aNutAm sthUlatAm vA_api yathA gacchati yoginAm |
>>>
>>> देहो नाम तथा सम्यग् वक्ष्यमाणम् इदम् शृणु ॥६।८२।१॥
>>>
>>> deha:_ nAma tathA samyak_vakSyamANam idam zRNu ||6|82|01||
>>>
>>> .
>>>
>>>
>>> *(whether atomic or gross)*
>>>
>>> *&*
>>>
>>> *how they travel-about in them*
>>>
>>> *—*
>>>
>>> *all this will be explained*
>>>
>>> *:*
>>>
>>> *pay attention now*
>>>
>>> *...*
>>> ~sv. ... how the yogis made their bodies atomic, as also enormous.
>>>
>>>
>>>
>>> हृद्य् अब्ज-चक्र-कोश.ऊर्ध्वम् प्रस्फुरत्य् आनल: कण: ।
>>>
>>> hRdi_ abja-cakra-koza.Urdhvam prasphurati_ Anala: kaNa: |
>>>
>>> हेम-भ्रमरवत्-सान्ध्य-विद्युल्.लव इव .अम्बरे ॥६।८२।२॥
>>>
>>> hema-bhramaravat-sa.Andhya-vidyut_lava* iva_ambare ||02||
>>>
>>> .
>>>
>>>
>>> abja-cakra-koza.Urdhvam –
>>>
>>> *raincloud-chakra-sheath-above** = *
>>>
>>> prasphurati Anala: kaNa: - *a fiery spark projects = *
>>>
>>> hema-bhramaravat-sAndhya-vidyul-lava iva -
>>>
>>> *as i/ golden*-*beelike*-*blinding*-*lightning*-*flash* iva
>>>
>>> ambare - *in the sky. *
>>> ~vlm.2. There is above the lotus-like diaphragm of the heart, a blazing
>>> fire emitting its sparks, like gold coloured butterflies flirting about it,
>>> and flaring as flashes of lightning in the evening clouds. (This is the
>>> jatharAgni or culinary {digestive} fire).
>>>
>>> ~vwv.826/2 The spark of fire becomes manifest above the bud of the
>>> lotus-wheel of the heart like a golden bee and like a fragment of lightning
>>> in the twilight, over the cloud.
>>>
>>> ~sv.2 There is a spark of fire that burns just above the heart-lotus.
>>>
>>> *raincloud-chakra-sheath*-*above** = *prasphurati Anala: kaNa: - *a
>>> fiery spark projects = *hema-bhramaravat-sAndhya-vidyul-lava iva - *as
>>> i/ golden*-*beelike*-sAndhya-*lightning*-*stroke* iva ambare - *in the
>>> sky. *
>>>
>>>
>>>
>>> *03*|o/
>>> स प्रवर्धन-संवित्त्या वात्यया.इव .आशु वर्धते । संविद्-रूपतया नूनम् अर्कवद्
>>> याति च_उदयम् ॥६।८२।३॥
>>>
>>> sa pravardhana-saMvittyA vAtyayA_iva_Azu vardhate | saMvid-rUpatayA
>>> nUnam arkavat_ yAti ca_udayam ||03||
>>>
>>> .
>>>
>>>
>>> pravardhana-saMvittyA *by the proliferation of awareness*
>>>
>>> vAtyay*A_i*v*a_A*zu vardhate *grows quickly, as.if by the wind.*
>>>
>>> saMvi*d*-rUpatayA nUnam *And so with the form of Awareness*
>>>
>>> arkava*t_ *yAti c*a_u*dayam *like the sun it comes to rise.* -3-
>>> ~AB. sa Anala... ||
>>>
>>> ~vlm.3. It is fanned and roused by the enkindling animal spirit, which
>>> blows over it as with the breath of the wind; it pervades the whole body
>>> without burning it, and shines as brightly as the sun in the form of our
>>> consciousness.
>>>
>>> ~vwv.827/3 That (spark of fire) grows quickly, as if by a storm, through
>>> increasing consciousness. On account of its nature hacing the
>>> characteristic of consciousness, it certainly rises like the sun (which is
>>> self-luminous).
>>>
>>> ~sv.3 This fire is quickly augmented, but since it is of the nature of
>>> consciousness, it arises as the light of knowledge.
>>>
>>> सः This (Fire)
>>>
>>> प्रवर्धन-संवित्त्या by the proliferation of awareness
>>>
>>> वात्यया.इव .आशु वर्धते grows quickly, as.if by the wind.
>>>
>>> संविद्-रूपतया नूनम् And so with the form of Awareness
>>>
>>> अर्कवद् याति च_उदयम् like the sun it comes to rise.
>>>
>>>
>>>
>>> संध्य.अभ्र-प्रथम.अर्क.आभो वृद्धिम् अभ्यागत: क्षणात् ।
>>>
>>> saMdhya.abhra-prathama.arka.Abho_ vRddhim abhyAgata: kSaNAt |
>>>
>>> गालयत्य् अखिलम् साङ्गम् देहम् हेम यथा .अनल: ॥६।८२।४॥
>>>
>>> gAlayati_ akhilam sAGgam deham hema yathA_anala: ||04||
>>>
>>> .
>>>
>>>
>>> *x dawn*.*cloud*-*first*.*sun*=*glow = *
>>>
>>> vRddhim abhyAgata: kSaNAt * - *
>>>
>>> *to growth approached suddenly = *
>>>
>>> gAlayati_ akhilam sAGgam * - melts it wholly w its limbs = *
>>>
>>> deham * - m Body = *
>>>
>>> hema yathA_anala: * - as fire does gold = *
>>> ~vlm.4. Being then kindled into a blaze in an instant, like the early
>>> raise of the rising sun gleaming upon the morning clouds; it melts down the
>>> whole body (to its toes and nails), as the burning furnace dissolves the
>>> gold in the crucible, (It is impossible to make out anything of this
>>> allegory).
>>>
>>> ~vwv.828/4 (The spark of fire), resembling the first ray of light in the
>>> sky at dawn, hacing obtained growth in a moment, causes the entire body
>>> with its limbs to vanish, as fire causes gold to vanish.
>>>
>>> ~sv.4 When it thus grows in magnitude in a moment, it is able to
>>> dissolve the entire body; ...
>>>
>>>
>>>
>>> जल-स्पर्शासहो युक्त्या गलयेत् प्रपदादय: ।
>>>
>>> jala-sparzAsaho_ yuktyA galayet_prapada-Adaya: |
>>>
>>> बाह्य एव .अनल-स्पर्शात् स्वान्ते वस्तु-विशेषत: ॥६।८२।५॥
>>>
>>> bAhya* eva_ anala-sparzAt svAnte vastu-vizeSata: ||05||
>>>
>>> .
>>>
>>>
>>> galayet_prapad*A*daya: * - x = *
>>>
>>> bAhy*a* ev*a_a*nala-sparzAt * - x = *
>>>
>>> svAnte vastu-vizeSata: * - x = *
>>> ~vlm.5. Being unextinguishable by water, it burns the whole outer body
>>> down to the feet; and then it coils inside the body, and remains in the
>>> form of the mind in the ativáhika or spiritual body of man. (It is hard to
>>> find out the hidden sense of this passage also).
>>>
>>> ~vwv.829/5 As external fire, intolerant to the contact of water on
>>> account of its peculiar nature, can just swallow it through contact within
>>> its boundary, the vital fire can swallow (the body) even from the foot
>>> upwards, by an expedient.
>>>
>>> ~sv.5 ...even the water-element in the body is evaporated by its heat.
>>>
>>> (Inf. or in comp.) KSS. • intolerant, impatient ib. • *asaham - the middle
>>> of the breast L.
>>>
>>>
>>>
>>> स शरीर-द्वयम् पश्चाद् विधूय क्वा .अपि लीयते ।
>>>
>>> विक्षोभितेन प्राणेन नीहारो वात्यया यथा ॥६।८२।६॥
>>>
>>> sa zarIra-dvayam pazcAt_ vidhUya kvA_api lIyate |
>>>
>>> vikSobhitena prANena nIhAro vAtyayA yathA ||06||
>>>
>>> .
>>>
>>>
>>> kva_api lIyate * - x = *
>>>
>>> vikSobhitena prANena - *by the tossing prANa.Air = *
>>>
>>> nIhAra: vAtyayA yathA - *as fog by the wind. *
>>> ~vlm.6. Having then reduced the inner body likewise, it becomes lifeless
>>> of itself; and becomes extinct as the frost at the blowing of winds (or
>>> blast of a tempest).
>>>
>>> ~vwv.830/6 Then, that (fire), having shaken off the two bodies (i.e.,
>>> the physical and the vital), vanishes somewhere due to the agitated vital
>>> air, as fog due to a storm.
>>>
>>> ~sv.6 Then, having abandoned the two bodies (the physical and the
>>> subtle), it is able to go where it likes.
>>>
>>> - "dew-maker " or "cold-rayed", the moon • n. cakSus adj.- one whose eyes
>>> are veiled by mist BhP • nIhArAya, nIhArAyate Nom. Atm. to become or make
>>> mist • nIhArIàkR, to convert into mist mcar.
>>>
>>>
>>>
>>> आधार-नाडी-निर्हीना व्योम.स्था एव .अवशिष्यते ।
>>>
>>> शक्ति: कुण्डलिनी वह्नेर् धूम-लेखा.इव निर्गता ॥६।८२।७॥
>>>
>>> AdhAra-nADI-nirhInA vyoma.sthA eva_avaziSyate |
>>>
>>> zakti: kuNDalinI vahne:_ dhUma-lekhA_iva nirgatA ||07||
>>>
>>> .
>>>
>>>
>>> Supportive-Channel-unloosed * - x = *
>>>
>>> vyoma-sthA eva avaziSyate - *space-set indeed/only it remains = *
>>>
>>> zakti: kuNDalinI vahner - *the kuNDalinI Power of vahni Fire = *
>>>
>>> dhUma-lekhA iva nirgatA - *like a smoke-streak gone forth.*
>>> ~vwv.831/7 The Power that is kuNDalinI, which has abandoned the
>>> supporting channel of bio-energy, is left remaining as (a power) existing
>>> in the space (of the subtle body), like a streak of smoke gone out of fire.
>>>
>>> ~vlm.7. The force of the Kundaliní or intestinal canal, being put out to
>>> the fundamental artery of the rectum; remains in the vacuity of the
>>> spiritual body, like a shadow of the smoke of fire.
>>>
>>> ~sv.7 The kundalini power rises up like smoke from fire and is merged in
>>> the space, as it were.
>>>
>>>
>>>
>>> क्रोडी-कृत-मनो.बुद्धि-मय=जीव.आद्य्-अहम्.कृति: ।
>>>
>>> अन्तः-स्फुरच् चमत्कारा धूम-लेखा.इव नागरी ॥६।८२।८॥
>>>
>>> kroDI-kRta-mano.buddhi-maya=jIva.Ady-aham.kRti: |
>>>
>>> anta:-sphurac_camatkArA dhUma-lekhA_iva nAgarI ||08||
>>>
>>> .
>>>
>>> kroDI-kRta.mano-buddhi-maya.jIva_Ady-ahaMkRRiti: -
>>>
>>>
>>> anta:-sphurat camatkArA - *vibrant within is a wonderment = *
>>>
>>> dhUma-lekhA iva nAgarI - *like a smoke-streak in a burning city.*
>>> ~vwv.832/8 (There), as the ego-activity of the individualised
>>> consciousness and the like, consisting of the mind and the intellect which
>>> have been embraced (or seized by the individualised consciousness), it
>>> provides a spectacle throbbing (or becoming manifest) within (the subtle
>>> body) like a streak of smoke in a city.
>>>
>>> ~vlm.8. This smoky shade parades over the heart like a swarthy maiden,
>>> and encloses in her bosom the subtile body composed of its mind and
>>> understanding, the living principle and its egoism.
>>>
>>> ~sv.8 Holding fast the mind, buddhi and the egosense, this kundalini
>>> shines radiantly as a particle of dust.
>>>
>>> = *anta:-sphurat camatkArA - *vibrant within is a wonderment = *dhUma-lekhA
>>> iva nAgarI - *like a smoke-streak in a burning city.*
>>>
>>>
>>>
>>> *09*|*Ø*
>>> बिसे शैले तृणे भित्ताव् उपले दिवि भूतले ।
>>>
>>> bise zaile tRNe bhittau_ upale divi bhUtale |
>>>
>>> सा यथा योज्यते यत्र तेन निर्यात्य् अलम् तथा ॥६।८२।९॥
>>>
>>> sA yathA yojyate yatra tena niryAti_ alam tathA ||09||
>>>
>>> .
>>>
>>>
>>> zaile -* in a mountain =*
>>>
>>> tRNe - *in grass =*
>>>
>>> bhittau - *in a wall = *
>>>
>>> upale - *in a millstone = *
>>>
>>> divi - *in heaven = *
>>>
>>> bhUtale - *on earth = *
>>> sA yathA yojyate yatra - ujyate??? see MW re >vaj, <ojas
>>>
>>> ~vwv. 833/9. Where and in which manner it is joined, in the fibre of a
>>> lotus, in a mountain, in a straw, in a wall, in a stone, in the heaven or
>>> in the surface of the earth, by that and in that manner it goes out
>>> completely.
>>>
>>> ~vlm.9. It has the power to enter into the porous fibres of lotuses to
>>> penetrate the rocks, to stretch over the grass, to pop into houses and
>>> stones, to pry in the sky and ply in the ground, and remain and move about
>>> everywhere in the manner it likes of its own will. (This power is called
>>> sakti or energy which is omnipotent).
>>>
>>> ~sv.9 This spark or this particle is then able to enter into anything
>>> whatsoever.
>>>
>>> grass =* bhittau - *in a wall = *upale - *in a millstone = *divi - *in
>>> heaven = *bhUtale - *on earth = *sA yathA yojyate yatra - ujyate??? see
>>>
>>>
>>>
>>> संवित्ति: सा.एव यात्य् अहम् रस.आद्यन्तम् यथाक्रमम् ।
>>>
>>> saMvitti: sA_eva yAti_ aham rasa_Adyantam yathAkramam |
>>>
>>> रसेन .आपूर्णताम् एति तन्त्री-भार इव .अम्बुना ॥६।८२।१०॥
>>>
>>> rasena _ApUrNatAm eti tantrI-bhAra iva_ambunA ||10||
>>>
>>> .
>>>
>>>
>>> yathAkramam *- x = *
>>>
>>> rasena ApUrNatAm eti *- x = *
>>>
>>> tantrI-bhAra iva ambunA *- x = *
>>> ~vlm.10. This power produces consciousness and sensibility, by the sap
>>> and serum which it supplies to the whole body; and is itself filled with
>>> juice, like a leather bag that is dipped into a well or water.
>>>
>>> ~vwv.834/10 That conscious power kuNDalinI alone proceeds in due order
>>> to the beginning and end of the vital essence (of the body). It attains to
>>> fulness all around by the vital essence, like a mass of strings by water.
>>>
>>>
>>>
>>>
>>> *11*|*Ø*
>>> रस.आपूर्णा यथाकारम् भावयत्य् आशु तत् तथा ।
>>>
>>> rasa_ApUrNA yathAkAram bhAvayati_ Azu tat_tathA |
>>>
>>> धत्ते चित्र.कृतो बुद्धौ रेखा राम यथा कृतिम् ॥६।८२।११॥
>>>
>>> dhatte citra.kRto_ buddhau rekhA rAma yathA kRtim ||11||
>>>
>>> .
>>>
>>>
>>> bhAvayati Azu tat tathA *– imagining soon that thus = *
>>>
>>> dhatte citrakRta: buddhau *- x = *
>>>
>>> rekhA rAma yathA kRtim *- x = *
>>> ~vwv.835/11 Rama! Filled all around with the vital essence, whatever
>>> form it conceives, it quickly assumes that in that manner, as a drawing
>>> undergoes creation in the mind of a painter.
>>>
>>> ~vlm.11. This great artery of Kundaliní being filled with gastric juice,
>>> forms the body in any shape it likes; as an artist draws the lines of a
>>> picture in any form, as it is pictured in his mind. (Hence it depends on
>>> the gastric artery to extend and sketch out the body according to its own
>>> plan).
>>>
>>>
>>>
>>>
>>> *12*|*Ø*
>>> दृढ-भाव-वशाद् .अन्तर् अस्थीन्य् .आप्नोति सा तत: ।
>>>
>>> dRDha-bhAva-vazAt_ anta:_ asthIni_ Apnoti sA tata: |
>>>
>>> मातृ-गर्भ-निषण्णेषु सु-सूक्ष्मा.इव .अङ्कुर-स्थिति: ॥६।८२।१२॥
>>>
>>> mAtR-garbha-niSaNNeSu su-sUkSmA_iva _aGkura-sthiti: ||12||
>>>
>>> .
>>>
>>>
>>> anta:_ asthIni_ Apnoti sA tata: *- x = *
>>>
>>> mAtR-garbha-niSaNNeSu *- x = *
>>>
>>> su-sUkSmA iva aGkura-sthiti: *- x = *
>>> #niSaNNa
>>>
>>> ~vlm.12. It supplies the embryonic seed placed in the foetus of the
>>> mother, with the power of its evolution into the fleshy and bony parts of
>>> its future body; as the tender sprout of the vegitative seed, waxes in time
>>> to a hard woody tree. (The act of evolution is attributed in the text to
>>> the triple causality of the physical nutrition in the stomach, the
>>> metaphysical cause of the intensity of thought in the growing mind, and the
>>> psychological tendency of the soul, produced from the fourth and prime
>>> cause of its prior propensity, which is inbred in grain and essential
>>> nature of every being, the intense thought is called [Sanskrit: ~]).
>>>
>>> ~vwv.836/12 Then, it obtains bones within, on account of the power of
>>> firm thought, similar to the very subtle state of offspring within what is
>>> residing in the mother's womb.
>>>
>>>
>>> \
>>> यथा .अभिमतम् आकारम् प्रमाणम् वेत्ति राघव ।
>>>
>>> yathA_abhimatam AkAram pramANam vetti rAghava |
>>>
>>> जीव-शक्तिर् अवाप्नोति सुमेर्व्.आदि तृण.आदि च ॥६।८२।१३॥
>>>
>>> jIva-zakti:_avApnoti sumeru_ Adi tRNa_Adi ca ||13||
>>>
>>> .
>>>
>>>
>>> *whatever is wished.for*
>>>
>>> *the Life-Power makes known as evident form*
>>>
>>> *whether* *Mount.sumeru or a windblown straw*
>>>
>>> *.*
>>> ~vlm.13. Know Ràma, this certain truth which is acknowledged by the
>>> wise, that the living principles acquire its desired state and stature, be
>>> it that of a mountain or bit of straw.
>>>
>>> ~vwv.837/13 Rama! The life-energy experiences a form as desired and
>>> obtains a size such as the mountain Sumeru or a straw.
>>>
>>> ~sv.13 Thus, the jiva is able to become as small as an atom and as big
>>> as a mountain.
>>>
>>> pramANam vetti - *it knows an evident form = *jIva-zakti: avApnoti - *the
>>> jIva-shakti meets.with *= sumeru-Adi tRNa.Adi ca – *Mount.sumeru-&c and
>>> straw-&c. *
>>>
>>> \
>>> श्रुतम् त्वया योग-साध्यम् अणिम-आद्य्-अर्थ-साधनम् ।
>>>
>>> zrutam tvayA yoga-sAdhyam aNima-Adi_artha-sAdhanam |
>>>
>>> ज्ञान-साध्यम् इदानीम् त्वम् शृणु श्रवण-भूषणम् ॥६।८२।१४॥
>>>
>>> jJAna-sAdhyam idAnIm tvam zRNu zravaNa-bhUSaNam ||14||
>>>
>>> .
>>>
>>>
>>> *as Atomicity*
>>>
>>> *:*
>>>
>>> *now*
>>>
>>> *you ought to hear about practising Wisdom*
>>>
>>> *which is more interesting to hear*
>>>
>>> *.*
>>> ~vlm.14. You have heard. O Ràma! of certain powers as of diminishing and
>>> increasing the bulk and stature of the body, attainable by the practice of
>>> yoga; you will now hear me give you an interesting lecture, regarding the
>>> attainment of these capacities by means of knowledge or jnàna.
>>>
>>> ~sv.14 I have thus described to you the yogic method, and shall now deal
>>> with the wisdom-approach.
>>>
>>>
>>>
>>> एकम् चिन्.मात्रम् अस्ति_इह शुद्धम् सौम्यम् अलक्षिमत् ।
>>>
>>> सूक्ष्मात् सूक्ष्मतरम् शान्तम् न जगन्_न जगत्-क्रिया ॥६।८२।१५॥
>>>
>>> ekam cin.mAtram asti_iha zuddham saumyam a-lakSimat |
>>>
>>> sUkSmAt_sUkSmataram zAntam na jagan_na jagat-kriyA ||15||
>>>
>>> .
>>>
>>>
>>> *pure cool unmarked*
>>>
>>> *from subtle to subtler*
>>>
>>> *at.peace*
>>>
>>> *not the world*
>>>
>>> *nor worldly works*
>>>
>>> *.*
>>> ~vlm. ... inscrutable, pure and most charming; which is minuter that the
>>> minutest, perfectly tranquil and is nothing of the mundane world or any of
>>> its actions or properties.
>>>
>>> ~sv. ... the subtlest of the subtle, tranquil, which is neither the
>>> world nor its activities.
>>>
>>> (cf. #labdha-l. • AkAze lakSam.bandh, to fix the gaze vaguely on space,
>>> look into space as if at some object barely visible in the distance • cf.
>>> also #AkAza-baddha-lakSa) • appearance, show, pretence (cf. #l.-supta). •-•
>>>
>>>
>>>
>>> *16*|*Ø*
>>> तच् चिनोत्य् आत्मना .आत्मानम् संकल्प.उन्मुखताम् गतम् ।
>>>
>>> tat_ cinoti_ AtmanA_AtmAnam saMkalpa_unmukhatAm gatam |
>>>
>>> यदा तदा जीव इति प्रोक्तम् आविलताम् गतम् ॥६।८२।१६॥
>>>
>>> yadA tadA jIva* iti proktam AvilatAm gatam ||16||
>>>
>>> .
>>>
>>>
>>> *That *
>>>
>>> *conceiving by itself in itself *
>>>
>>> *has got.to.be <http://got.to.be> an unfolded saMkalpa.Concept *
>>>
>>> *then *
>>>
>>> *what is called a Living.jIva *
>>>
>>> *has got.to.be <http://got.to.be> a murkiness. *
>>> #AvilatA
>>>
>>> ~vlm.16. The same chit--intellect being collected in itself into an
>>> individuality (by its power of chayana integration) from the undivided
>>> whole, and assuming the power of will or volition-sankalpa itself, becomes
>>> the living soul by transformation of its pure nature to an impure one.
>>> (This power of integration is said to be a fallacy adyasa or
>>> misconception-adhyaropa of human mind, which attributes a certain quality
>>> to a thing by mistake or aropa as or mistaking a thing for another: i. e.
>>> taking the shell for silver from its outward appearance.
>>>
>>> ~sv.16 It is aware of itself: hence this jiva-hood arises.
>>>
>>>
>>>
>>> असत्यम् एव संकल्प-भ्रमेण_इदम् शरीरकम् ।
>>>
>>> जीव: पश्यति मूढात्मा बालो यक्षम् इव_उद्धतम् ॥६।८२।१७॥
>>>
>>> asatyam eva saMkalpa-bhrameNa_idam zarIrakam |
>>>
>>> jIva: pazyati mUDhAtmA bAlo yakSam iva_uddhatam ||17||
>>>
>>> .
>>>
>>>
>>> *but through conceptual delusion *
>>>
>>> *the Living jIva** sees it as.if it were real,*
>>>
>>> *just as a muddle-headed boy *
>>>
>>> *sees an aroused yakSha.Demon.*
>>>
>>> asatyam eva असत्यम् एव - *only unSuch = *
>>>
>>> saMkalpa-bhrameNa संकल्प-भ्रमेण - *through conceptual delusion = *
>>>
>>> idam zarIrakam इदम् शरीरकम् - *is this body = *
>>>
>>> jIva: pazyati जीवः पश्यति – *the Living.jIva sees it = *
>>>
>>> mUDhAtmA bAla: मूढात्मा बालः इव - *as a muddle-headed boy = *
>>>
>>> yakSam uddhatam यक्षम् उद्धतम् - *sees an aroused yakSha.Demon.*
>>> ~vwv.784/17 The living being having a perplexed intellect sees this body
>>> on account of an error of thought, wuite falsely, as a boy (sees) a ghost
>>> raised up (from his fancy).
>>>
>>> ~vlm.17. The will is a fallacy, and the body is a mistake; (because
>>> there is no mutation of volition or personality of the infinite intellect);
>>> and the ignorant alone distinguish the living soul from the universal
>>> spirit, as the ignorant boy sees the demon in a shadow. (All these are
>>> false attributes of the true one).
>>>
>>> ~sv.17 This jiva perceives this unreal body as real.
>>>
>>>
>>>
>>> यदा तु ज्ञान-दीपेन सम्यग्.आलोक आगत: ।
>>>
>>> yadA tu jJAna-dIpena samyak_Aloka Agata: |
>>>
>>> संकल्प-मोहो_ जीवस्य क्षीयते शरद्-अभ्रवत् ॥६।८२।१८॥
>>>
>>> saMkalpa-moho_ jIvasya kSIyate zarat_abhravat ||18||
>>>
>>> .
>>>
>>> but when full light has come-forth from the Wisdom-Lamp,
>>>
>>> conceptual delusion of the jIva fades,
>>>
>>> like a vanishing autumn cloud.
>>>
>>> = *
>>>
>>> samyag-Aloka सम्यग्.आलोकः आगतः - *proper/full light has come = *
>>>
>>> Agata: saMkalpa-moho_ jIvasya kSIyate संकल्प-मोहः जीवस्य क्षीयते - *the
>>> conceptual delusion of the Living.jIva dwindles away = *
>>>
>>> zarad-abhravat शरद्-अभ्रवत् - *like a cloud in autumn.*
>>> ~vlm.18. When the lamp of knowledge brings the mind to the full light of
>>> truth, then the error of volition is removed from the living soul, as the
>>> cloud of the rainy weather are dissipated in Autumn.
>>>
>>> ~sv.6.82.18 But when the jiva perceives it in the light of
>>> self-knowledge, this delusion vanishes.
>>>
>>> ~vwv.785 But, when the proper light (or sight) has arrived due to the
>>> lamp of knowledge, the mentak delusion of the living being is destroyed
>>> like the autumnal cloud.
>>>
>>> Wisdom-Lamp = *samyag-Aloka सम्यग्.आलोकः आगतः - *proper/full light has
>>> come = *Agata: saMkalpa-moho_ jIvasya kSIyate संकल्प-मोहः जीवस्य क्षीयते
>>> - *the conceptual delusion of the Living.jIva dwindles away = *zarad-abhravat
>>> शरद्-अभ्रवत् - *like a cloud in autumn.*
>>>
>>> \
>>> शान्तिम् आयाति देहो .अयम् सर्व.संकल्प-संक्षयात् ।
>>>
>>> zAntim AyAti deho_ayam sarva.saMkalpa-saMkSayAt |
>>>
>>> तदा राघव नि:शेषम् दीपस् तैल-क्षये यथा ॥६।८२।१९॥
>>>
>>> tadA rAghava ni:zeSam dIpa:_ taila-kSaye yathA ||19||
>>>
>>> .
>>>
>>>
>>> *:*
>>>
>>> *then, rAghava, it's like a lamp that is exhausted of its oil*
>>>
>>> *.*
>>> ~vwv.786/19. rAma! then, this body wholly attains to cessation on
>>> account of the complete destruction of all thoughts (or desires), as a lamp
>>> on the loss (or removal) of the oil.
>>>
>>> ~vlm.19. The body has its rest, after the wishes have subsided in the
>>> mind; just as the lamp is extinguished after its oil is exhausted.
>>>
>>> sarva.saMkalpa-saMkSayAt - *after the exhaustion of all
>>> conceptualization* = tadA rAghava ni:.zeSam - *then, rAghava, it is
>>> without.residue* = dIpas taila-kSaye yathA - *as a lamp when exhausted
>>> of oil.*
>>>
>>>
>>>
>>> *20*|*Ø*
>>> निद्रा-व्यपगमे जन्तुर् यथा स्वप्नम् न पश्यति ।
>>>
>>> nidrA-vyapagame jantu:_ yathA svapnam na pazyati |
>>>
>>> जीवो हि भाविते सत्ये तथा देहम् न पश्यति ॥६।८२।२०॥
>>>
>>> jIvo_ hi bhAvite satye tathA deham na pazyati ||20||
>>>
>>> .
>>>
>>>
>>> jantu: *yathA जन्तुः* a person* =
>>>
>>> svapna*m *na pazyati स्वप्नम् न पश्यति *does not see/know a dream = *
>>>
>>> jIva: hi जीवः हि* the **living #jIva too* =
>>>
>>> भाविते सत्ये bhAvite satye *when having.become in what.is.So
>>> <http://what.is.So> = *
>>>
>>> tathA deham na pazyati *thus does not see/know the body.*
>>>
>>> #gam -> #apagam -> #vyapagam -> #*vyapagama *P. #vyapagacchati, to go
>>> entirely removed or distant VarBr2S.
>>>
>>> ~vlm.20. The soul that sees the truth, has no more the knowledge of his
>>> body; as the man awakened from his sleep, has no longer the apparitions of
>>> his dream appearing before him.
>>>
>>> ~sv.20 Then the jiva does not perceive the body.
>>>
>>> ~vwv.787/20. As a living being does not see a dream on the disappearance
>>> of sleep, so, the living being surely does not perceive the body when the
>>> Truth is meditated upon (or experienced).
>>>
>>> = jantu: *yathA जन्तुः* a person* = svapna*m *na pazyati स्वप्नम् न
>>> पश्यति *does not see/know a dream = *jIva: hi जीवः हि* the **living
>>> #jIva too* = भाविते सत्ये bhAvite satye *when having.become in
>>> what.is.So <http://what.is.So> = *tathA deham na pazyati *thus does not
>>> see/know the body.*
>>>
>>>
>>> अ-तत्त्वे तत्त्व-भावेन जीवो देहावृत: स्थित: । निर्देहो_ भवति श्रीमान्_
>>> सुखी तत्त्व-एक-भावनात् ॥६।८२।२१॥
>>>
>>> a-tattve tattva-bhAvena jIvo dehAvRta: sthita: | nirdeho_ bhavati
>>> zrImAn_sukhI tattva-eka-bhAvanAt ||21||
>>>
>>> .
>>>
>>>
>>> jIva: deha_AvRta: sthita: *x*
>>>
>>> nirdeha: bhavati zrImAn sukhI *x*
>>>
>>> tattva=eka-bhAvanAt *x* -21-
>>> ~vwv.788/21. The living being is remaining covered by the body due to
>>> the idea of reality in the unreal thing. He becomes free from the physical
>>> body, glorious and happy, on account of the sole contemplation of the
>>> Reality.
>>>
>>> ~vlm.21. It is the mistaking of the unreal for the real or what is the
>>> same, the ascribing of reality to the unreality that gives the colour of
>>> reality to false material bodies; but the knowledge of the truth removes
>>> the error of the corporal body, and restore the soul to its wonted
>>> splendour and true felicity.
>>>
>>> delusion, which the light of the sun cannot dispel.*
>>>
>>>
>>>
>>> *22*|o/
>>> अनात्मनि शरीर.आदाव् आत्म.भावनम् अङ्ग यत् ।
>>>
>>> सूर्याद्य्.आलोक-दुर्भेदम् हार्दम् तद् दारुणम् तम: ॥६।८२।२२॥
>>>
>>> anAtmani zarIra_Adau_ Atma.bhAvanam aGga yat |
>>>
>>> sUrya.Ady-Aloka-durbhedam
>>>
>>> sUrya.Adya-Aloka-durbhedam
>>>
>>> sUryAd yA .Aloka-durbhedam
>>>
>>>
>>>
>>> hArdam tat_ dAruNam tama: ||22||
>>>
>>> .
>>>
>>>
>>> zarIra_Adau * - the body &c = *
>>>
>>> Atma.bhAvanam aGga yat * - what is self-feeling in the flesh = *
>>>
>>> sUry*a.A*d*i*-*A*loka / sUry*a_A*dy*a_A*loka-durbheda*m* * - x = *
>>>
>>> hArda*m* * - m heart-felt = *
>>>
>>> ta*t*_dAruNa*m *tama: * - that terrible darkness = *
>>> ~vlm.22. But the error of taking the material body for the immaterial
>>> soul, is so deep rooted in the mind; that it is as difficult to remove, as
>>> it is for the strongest sun beams to perceive the mental gloom of men.
>>>
>>> delusion, which the light of the sun cannot dispel.*
>>>
>>> *\*
>>> आत्मन्य्.एव .आत्म.भावेन सर्व.व्यापि निरञ्जनम् ।
>>>
>>> Atmani_ eva_Atma.bhAvena sarva.vyApi niraJjanam |
>>>
>>> चिन्मात्रम् अमलो .अस्मि .इति ज्ञानादित्येन नश्यति ॥६।८२।२३॥
>>>
>>> cinmAtram amalo_asmi_iti jJAna-Adityena nazyati ||23||
>>>
>>> .
>>>
>>>
>>> sarva.vyApi niraJjanam * - x = *
>>>
>>> cin-mAtram * - x = *
>>>
>>> amala: asmi iti * - x = *
>>>
>>> jJAna_Adityena nazyati * - by the Wisdom-Sun is destroyed = *
>>> ~vlm.23. This impervious darkness of the mind, is only to be perceived
>>> by the sun-shine of knowledge; that our soul is the seat of immaculate and
>>> all pervading spirit of God, and that I myself am no other than the pure
>>> intellect which is in me. (The anal Huq of Mansur).
>>>
>>> delusion, which the light of the sun cannot dispel.*
>>>
>>> \
>>> अन्ये च विदित.आत्मानो भावयन्ति यथा.एव यत् ।
>>>
>>> anye ca vidita_AtmAno bhAvayanti yathA_eva yat |
>>>
>>> तत् तथा.एव.आशु पश्यन्ति दृढ-भावनया तया ॥६।८२।२४॥
>>>
>>> tat tathA_eva_Azu pazyanti dRDha-bhAvanayA tayA ||24||
>>>
>>> .
>>>
>>>
>>> *just as they are affected*
>>>
>>> *just so they know it to be*
>>>
>>> *thru that firmness of feeling*
>>>
>>> *.*
>>> ~vwv.789/24. What and in which manner exactly, the others who_ have
>>> known the Self contemplate, they perceive that quickly just in that manner,
>>> by that firm contemplation.
>>>
>>> ~vlm.24. Those that have known the supreme soul meditate on it in this
>>> manner in their own souls, until they find themselves to be assimilated to
>>> the same by their extense thought of it.
>>>
>>> knowledgable souls* = bhAvayanti yathA_eva yat भावयन्ति यथा.एव यत् - *feel/affect
>>> thus just what *= tat tathA_eva_Azu pazyanti तत् तथा.एव .आशु पश्यन्ति *that
>>> thus just so they see/know* = dRDha-bhAvanayA tayA दृढ-भावनया तया - *by
>>> that firm feeling. *
>>>
>>>
>>>
>>> *25*|o/
>>> दृढ-भाव-अनुसंधानाद् विमूढा अपि राघव ।
>>>
>>> विषम् नयन्त्य् .अमृतताम् अमृतम् विषताम् अपि ॥६।८२।२५॥
>>>
>>> dRDha-bhAva_anusaMdhAnAd vimUDhA api rAghava |
>>>
>>> viSam nayanti_ amRtatAm amRtam viSatAm api ||25||
>>>
>>> .
>>>
>>>
>>> vimUDhA-: api rAghava - *only fools, rAghava = *
>>>
>>> viSam nayanti amRta-tAm - *mix poison with nectar *=
>>>
>>> amRtam viSatAm api - *though the nectar becomes poison. *
>>> ~vlm.25. It is hence, O Ráma! that somemen convert the deadly poison to
>>> sweet ambrosial food, and change the delicious nectar to bitter gall. (Thus
>>> Siva the God and yogi converts the snake poison to his food and the sweets
>>> offered to his topmost mouth to the bitterest bane).
>>>
>>> delusion, which the light of the sun cannot dispel.*
>>>
>>> *jd.25 - dRDha-bhAva_anusaMdhAnA-d - *from firm experiential
>>> investigation *= vimUDhA-: api rAghava - *only fools, rAghava = *viSam
>>> nayanti amRta-tAm - *mix poison with nectar *= amRtam viSatAm api - *though
>>> the nectar becomes poison. *
>>>
>>>
>>>
>>> *26*|o/
>>> एवम् यथा यद् एव_इह भाव्यते दृढ-भावनात् ।
>>>
>>> भूयते हि तद् एव .आशु तद् इत्य् आलोकितम् मुहु: ॥६।८२।२६॥
>>>
>>> evam yathA yat_ eva_iha bhAvyate dRDha-bhAvanAt |
>>>
>>> bhUyate hi tat_ eva_Azu tat_ iti_ Alokitam muhu: ||26||
>>>
>>> .
>>>
>>>
>>> *out of firm feeling*
>>>
>>> *is at-once experienced and is beheld again*
>>>
>>> *. *
>>> ~vlm.26. So whatever is thought upon with intensity in any manner and on
>>> any occasion, the same comes to take place as it is seen in many instances.
>>>
>>> ~vwv.790/26. Thus, whatever is conceived here in whichever manner
>>> through firm contemplation, that alone surely takes place quickly,
>>> perceived constantly in that manner.
>>>
>>> delusion, which the light of the sun cannot dispel.*
>>>
>>> *jd.26 - evam yathA - *so thus = *yad eva iha bhAvyate - *what is only
>>> experienced here *= dRDha-bhAvanA-t - *out of firm feeling = *bhUyate
>>> hi tad eva Azu - *that is at-once experienced = *tad-ity-Alokitam muhu:
>>> - *as "That" is beheld again. *
>>>
>>>
>>>
>>> *27*|*Ø*
>>> सत्य-भावन-दृष्टो .अयम् देहो देहो भवत्य् अलम् ।
>>>
>>> satya-bhAvana-dRSTo_ayam deho_ deho_ bhavati_alam |
>>>
>>> दृष्टस् त्व् .असत्य-भावेन व्योमताम् याति देहक: ॥६।८२।२७॥
>>>
>>> dRSTa:_ tv_ asatya-bhAvena vyomatAm yAti dehaka: ||27||
>>>
>>> .
>>>
>>>
>>> deho_ bhavaty alam - *is certainly a body = *
>>>
>>> dRSTas tv asatya-bhAvena - *but with unsuch-feeling** = *
>>>
>>> vyoma-tAm yAti dehaka-: - *to space-ness goes the embodiment.*
>>> ~sv.27 When the body is considered real, it becomes a real body. When it
>>> is perceived with the knowledge that it is unreal, it is merged in space.
>>> Whatever notion is firmly held concerning the body, that it becomes.
>>>
>>> ~vlm.27. The body when seen in the light of a reality, is found to be a
>>> real existence; but being looked upon as an unreality, it vanishes into
>>> nothing (or it mixes in the vacuity of Brahma).
>>>
>>> ~vwv.791/27. Seen with the notion of the real, this body completely
>>> becomes the (physical) body. But, seen with the notion of the unreal, the
>>> body is reduced to the state of the sky (or becomes subtle as space).
>>>
>>> body* = deho_ bhavaty alam - *is certainly a body = *dRSTas tv
>>> asatya-bhAvena - *but with unsuch-feeling** = *vyoma-tAm yAti dehaka-:
>>> - *to space-ness goes the embodiment.*
>>>
>>>
>>> अणिमा.आदि-पद=प्राप्तौ ज्ञान-युक्तिर् इति श्रुता । भवता साधुना राम
>>> युक्तिम् अन्याम् इमाम् शृणु ॥६।८२।
>>>
>>> aNimA.Adi-pada=prAptau jJAna-yukti:_ iti zrutA | bhavatA sAdhunA rAma
>>> yuktim anyAm imAm zRNu || 28||
>>>
>>> .
>>>
>>> State and the like = *
>>>
>>> jJAna-yukti:_ iti zrutA ज्ञान-युक्तिर् इति श्रुता *such is the Wisdom
>>> Method.* =
>>>
>>> bhavatA sAdhunA rAma भवता साधुना राम *by Your Grace, SAdhu, rAma = *
>>>
>>> yuktim anyAm imAm zRNu युक्तिम् अन्याम् इमां शृणु *let another method
>>> be heard.*
>>> ~vlm.28. You have thus heard from me, o righteous Ráma! the theoretical
>>> mode (jnána-yukti) of attaining the capacities of magnifying and minimizing
>>> one's person at will; I will now tell you of another method of gaining
>>> these powers, to which
>>>
>>> you shall have now to attend.
>>>
>>> ... *
>>>
>>> Atomic State and the like = *jJAna-yukti:_ iti zrutA ज्ञान-युक्तिर् इति
>>> श्रुता *such is the Wisdom Method.* = bhavatA sAdhunA rAma भवता साधुना
>>> राम *by Your Grace, SAdhu, rAma = *yuktim anyAm imAm zRNu युक्तिम्
>>> अन्याम् इमां शृणु *let another method be heard.*
>>>
>>>
>>>
>>> *29*|o/
>>> रेचक-अभ्यास-योगेन जीव: कुण्डलिनी-गृहात् ।
>>>
>>> उद्धृत्य योज्यते यावद् आमोद: पवनाद् इव ॥६।८२।२९॥
>>>
>>> recaka_abhyAsa-yogena jIva: kuNDalinI-gRhAt |
>>>
>>> uddhRtya yojyate yAvat_Amoda: pavanAt_iva ||29||
>>>
>>> .
>>>
>>>
>>> jIva: *kuNDalinI*-gRhAt - *the Living.jIva thru the grip of kuNDalinI =
>>> *
>>>
>>> uddhRtya - *having raised = *
>>>
>>> yojyate yAvad - *as it is joined = *
>>>
>>> Amoda: pavanAt iva - *like fragrance from the air... *
>>> ~vwv.854-856/29-30-31. By the application of the practice of _recaka (or
>>> exhalation), as long as the individual soul is joined to a body or a living
>>> being or his intellect, drawing it out from the abode of _kuNDalinI, like
>>> fragrance from the wind ...
>>>
>>> ~vlm.29. You can practice by exhalation of yourrechaka breath, to
>>> extract your vital power (life) from the cell of your Kundalini artery, and
>>> infuse it into another body; as the winds of the air, carry the fragrance
>>> of flowers into the nostrils. (This is the mode of ones forsaking its own
>>> body in order to enliven another).
>>>
>>> ... *
>>>
>>> rechaka.Outbreath = *
>>>
>>> jIva: *kuNDalinI*-gRhAt - *the Living.jIva thru the grip of kuNDalinI =
>>> *
>>>
>>> uddhRtya - *having raised = *yojyate yAvad - *as it is joined = *Amoda:
>>> pavanAt iva - *like fragrance from the air. *
>>>
>>>
>>>
>>> *30*|o/
>>> त्यज्यते विरत-स्पन्दो_ देहो_sयम् काष्ठ-लोष्टवत् ।
>>>
>>> देहे_sपि जीवे_sपि मतावासेचक इवादर: ॥६।८२।३०॥
>>>
>>> tyajyate virata-spanda:_ deha:_ ayam kASTha-loSTavat |
>>>
>>> dehe_api jIve_api matau_ Asecaka ivAdara: ||30||
>>>
>>> .
>>>
>>> ...
>>>
>>>
>>> deh*o_a*yam kASTha-loSTavat * - x = *
>>>
>>> dehe*_a*pi jIve*_a*pi matau_ * - x = *
>>>
>>> Asecaka iva.*A*dara: * - x = *
>>> ~vwv.854-856/29-30-31. , (so long), this body is left without movement
>>> like a piece of wood or a lump of earth. Like the desire (or preference) in
>>> one who_ sprinkles water, the individual soul is placed within animare or
>>> inanimate beings at will and as desired, for enjoying its riches
>>> thoroughly.
>>>
>>> ~vlm.30. The former body is left lifeless like a log of wood or block of
>>> stone, and such is the relation between the body and life; as that of a
>>> basket and its water, which is powered out to enliven the plans.
>>>
>>> ~sv.30 ... which then becomes inert like a log of wood.
>>>
>>> *AB. virata-spanda uparata-ceSTa: kASTha-loSTavad bhavati | pareSAm dehe
>>> jIve matau_ api ...
>>>
>>>
>>>
>>> स्थावरे जंगमे वा.अपि यथा .अभिमतया .इच्छया ।
>>>
>>> sthAvare jaMgame vA_ api yathA_ abhimatayA_ icchayA |
>>>
>>> भोक्तुम् तत् सम्पदम् सम्यग् जीवो ऽन्तर् विनिवेश्यते ॥६।८२।३१॥
>>>
>>> bhoktum tat_ sampadam samyak_ jIvo_ anta:_ vinivezyate ||31||
>>>
>>> .
>>>
>>>
>>> yathA abhimatayA icchayA * - as by a wishful desire = *
>>>
>>> bhoktum tat sampadam samyag * - to enjoy that fortune fully = *
>>>
>>> jIva: antar vinivezyate * - the Living.jIva sets.out within = *
>>> ~vwv.854-856/29-30-31. ... the individual soul is placed within animate
>>> or inanimate beings at will and as desired, for enjoying its riches
>>> thoroughly.
>>>
>>> ~vlm.31. Thus is the life infused in all movable and immovable things,
>>> in order to enjoy the pleasures of their particular states at its pleasure.
>>>
>>> ~sv.31 Then the jiva can enter into any other body, moving or
>>> non-moving, and undergo the desired experience.
>>>
>>> appoint to, set about (tasmin) • **vinivezyate* – is vi-ni-entered +
>>>
>>> * sthAvare jaMgame vA api - *whether stable or moving = *yathA
>>> abhimatayA icchayA * - as by a wishful desire = *bhoktum tat sampadam
>>> samyag * - to enjoy that fortune fully = *jIva: antar vinivezyate * -
>>> the Living.jIva sets.out within = *
>>>
>>>
>>>
>>> *32*|*Ø*
>>> इति सिद्धि-श्रियम् भुक्त्वा स्थितम् चेत् तद् वपु: पुन: ।
>>>
>>> iti siddhi-zriyam bhuktvA sthitam cet_ tat_ vapu: puna: |
>>>
>>> प्रविश्यते स्वम् अन्यद् वा यद् यत् तात विरोचते ॥६।८२।३२॥
>>>
>>> pravizyate svam anyat_vA yat_yat_tAta virocate ||32||
>>>
>>> .
>>>
>>>
>>> sthitam cet * - x = *
>>>
>>> tad vapu: puna: * - x = *
>>>
>>> pravizyate svam * - x = *
>>>
>>> anyad vA * - x = *
>>>
>>> yad yat tAta virocate * - x = *
>>> ~vwv.857/32. Dear One! Having thus enjoyed the fulfilment of super-human
>>> power, it that body, one's own or another, is still existing, whichever is
>>> agreeable is again entered into.
>>>
>>> ~vlm.32. The living soul having relished the bliss of its consummate
>>> state, returns to its former body if it is still in existence, or it goes
>>> and settles somewhere else, as it may best suit its taste.
>>>
>>> ~sv.32 After thus having acquired the experience, it can re-enter the
>>> previous body or any other body at its will and pleasure.
>>>
>>>
>>>
>>> देह.आदयस् तथा बिम्बान् व्याप्तवत्या .अखिलान् अथ ।
>>>
>>> deha_Adaya:_ tathA bimbAn vyAptavatyA _akhilAn atha |
>>>
>>> संविदा जगद् आपूर्य सम्पूर्णम् स्थीयते ऽथवा ॥६।८२।३३॥
>>>
>>> saMvidA jagat_ ApUrya sampUrNam sthIyate_'thavA ||33||
>>>
>>> .
>>>
>>>
>>> bimbAn * - the images = *
>>>
>>> vyAptavatyA * - w hvg got = *
>>>
>>> akhilAn * - entire = *
>>>
>>> atha - *& then = *
>>>
>>> saMvidA jagad ApUrya - *the world being filled with Awareness = *
>>>
>>> sampUrNam sthIyate * - overflows with existence; = *
>>>
>>> athavA * - otherwise... = *
>>> ~vwv.858/33. Or perhaps, in that manner, it remains full afterwards,
>>> having filled up the world with consciousness which is pervading all images
>>> beginning with the body.
>>>
>>> ~vlm.33. The yogis thus pass into all bodies and lives with their
>>> conscious souls, and fill the world also by magnifying their spirits over
>>> all space.
>>>
>>> entering into any particular body. *
>>> देहादयस्तथा बिम्बान्व्याप्तवत्याखिलानथ ।
>>>
>>> संविदा जगदापूर्य सम्पूर्ण स्थीयतेऽथवा ।। ३३
>>>
>>> VA - Or the yogi may remain as undivided consciousness, which fills
>>>
>>> the whole world,
>>>
>>> देहादयस्तथा बिम्बान्व्याप्तवत्याखिलानथ - ?
>>>
>>> AS: Here is the अन्वय:
>>> अथवा अखिलान् देहादयः बिम्बान् व्याप्तवत्या संविदा अथ सम्पूर्णं जगत्
>>> आपूर्य स्थीयते ।
>>> Thus, with his consciousness which envelops all the images - like the
>>> worldly objects including bodies, he might stay filling the whole world.
>>> Thus, he may either hop from body to body or envelope all at once!
>>>
>>> *jd. so "consciousness" = cit = saMvit = what else?!
>>>
>>>
>>>
>>> ज्ञात्वा सदा .अभ्युदितम् उज्झित-दोषमीशो
>>>
>>> jJAtvA sadA_abhyuditam ujjhita-doSamIzo
>>>
>>> यद्यद् यथा समभिवाञ्छति चित्.प्रकाश: ।
>>>
>>> yadyat_ yathA samabhivAJchati cit.prakAza: |
>>>
>>> प्राप्नोति तत्तद् ciरेण तथैव राम
>>>
>>> prApnoti tattad cireNa tathaiva rAma
>>>
>>> सम्यक्-पदम् विदुर् अनावरणत्वम् एव ॥६।८२।३४॥
>>>
>>> samyak-padam vidu:_ anAvaraNatvam eva ||34||
>>>
>>> .
>>>
>>>
>>> sadA abhyuditam * - the ever-arisen = *
>>>
>>> ujjhita-doSamIza: * - x = *
>>>
>>> yadyad - *whichever = *
>>>
>>> yathA samabhivAJchati - *as h.it <http://h.it> desires = *
>>>
>>> cit.prakAza: - *radiant Consciousness = *
>>>
>>> prApnoti tattad - *h.it <http://h.it> gets = *
>>>
>>> cireNa tathaiva - *for.long thusly = *
>>>
>>> o *rAma = *
>>>
>>> samyak-padam vidu: x
>>>
>>> an-AvaraNatvam eva - *without the state of veiling too. *
>>> ~vlm.34. The yogi who_ is lord of himself by his enlightened
>>> understanding, and his knowledge of all things beside their accompanying
>>> evils; obtains in an instant whatever he wants to have, and which is
>>> present before the effulgence of divine light (anávarana Brahma jyoti).
>>>
>>> entering into any particular body. *
>>> --
>>> You received this message because you are subscribed to the Google
>>> Groups "yoga vasishtha" group.
>>> To unsubscribe from this group and stop receiving emails from it, send
>>> an email to yoga-vasishth...@googlegroups.com.
>>> To post to this group, send email to yoga-va...@googlegroups.com.
>>> To view this discussion on the web visit
>>> https://groups.google.com/d/msgid/yoga-vasishtha/6455edb7-6f7f-4f8c-b2d0-2ed339f477d7%40googlegroups.com
>>> .
Jiva Das
FM6082 ATOMICITY
https://www.dropbox.com/s/dgw46vcwdska2ti/fm6082%202.nv06-07%20On%20ATOMICITY%20.z34.docx?dl=0
Oॐm
FM.6.82
ATOMICITY
jd—
the aNu.Bit is the minim here.
it is most often translated as "atom".
it is
the Singularity in a Big Bang
:
the parama.aNu.Super.Atom
generates many Singularities
.
VASISHTHA said—
अणुताम् स्थूलताम् वापि यथा गच्छति योगिनाम् ।
aNutAm sthUlatAm vA.api yathA gacchati yoginAm |
देहो नाम तथा सम्यग् वक्ष्यमाणम् इदम् शृणु ॥६।८२।१॥
deha: nAma tathA samyak vakSyamANam idam zRNu ||6|82|1||
.
~aNutA.Atomic.state.m ~sthUlatA.grossness.m vA.or.api.even/tho /
yathA.as/how gacchat.going.to.i Yogin.nAm =
deha.body: nAma.name/namely/for.example tathA.thus samyak.whole \
vakSyamAna.to.be.mentioned.m idam.this.here zRNu.hear/pay.attention
.
aNu.bit/atom.tA.ness/state.m sthUla.gross/material.tA.ness/state.m vA.or api.even/tho / yathA.as/how gacchat.going.to.i Yogin.nAm = deha.body: nAma.name/namely/for.example tathA.thus samyak.whole \ vakSyamAna.2B.mentioned.m idam.this.here zRNu.hear/pay.attention
.
if you wonder about the bodies of yogIs
(whether atomic or gross)
&
how they travel.about in them
—
all this will be explained
:
pay attention now
...
*sv. ... how the yogis made their bodies atomic, as also enormous.
*vlm.p.1. Vasishtha, continued:—Now hear me now tell you how yogis are able to expand and contract their bodies at will, reducing to atomic proportions and expanding to gross dimensions.
* aNu.bit/atom.tA.ness/state.m sthUla.gross/material.tA.ness/state.m vA.or api.even/tho / yathA.as/how gacchat.going.to.i Yogin.nAm = deha.body: nAma.name/namely/for.example tathA.thus samyak.whole \ vakSyamAna.2B.mentioned.m idam.this.here zRNu.hear/pay.attention
हृद्य् अब्ज.चक्र.कोशोर्ध्वम् प्रस्फुरत्य् आनलः कणः ।
hRdi abja.cakra.koza.Urdhvam prasphuratyAnala: kaNa: |
हेम.भ्रमरवत्.स.आन्ध्य.विद्युल् लव इ वाम्बरे ॥६।८२।२॥
hema.bhramaravat.sa.Andhya.vidyut lava* iva ambare ||6|82|2||
.
hRdi abja.cakra.koza.Urdhva.m prasphuratyA Anala: kaNa: |
hema.bhramaravat.sa.Andhya.vidyut lava* iva ambare ||6|82|2||
.
hRdi in the Heart abja.cakra.koza.Urdhvam – raincloud.chakra.sheath.above
prasphurati Anala: kaNa: a fiery spark projects hema.bhramaravat.sAndhya.vidyul.lava iva as whin golden.beelike.blinding.lightning.flash iva ambare in the sky
.
*vlm.2. There is above the lotus.like diaphragm of the heart, a blazing fire emitting its sparks, like gold coloured butterflies flirting about it, and flaring as flashes of lightning in the evening clouds. (This is the jatharAgni or culinary {digestive} fire).
*vwv.826/2 The spark of fire becomes manifest above the bud of the lotus.wheel of the heart like a golden bee and like a fragment of lightning in the twilight, over the cloud.
*sv.2 There is a spark of fire that burns just above the heart.lotus.
* hRdi in the Heart abja.cakra.koza.Urdhvam – raincloud.chakra.sheath.above prasphurati Anala: kaNa: a fiery spark projects hema.bhramaravat.sAndhya.vidyul.lava iva as i/ golden.beelike.sAndhya.lightning.stroke iva ambare in the sky.
स प्रवर्धन.संवित्त्या वात्ययैव आशु वर्धते ।
sa* pravardhana.saMvittyA vAtyayA.eva Azu vardhate |
संविद्.रूपतया नूनम् अर्कवद् यातिचोदयम् ॥६।८२।३॥
saMvit.rUpatayA nUnam arkavat yAti ca .udayam ||6|82|3||
.
pravardhana*
vAti.ayA*
.
sas.he/it pravardhana*.Samvitti.Understanding.A / vAtyayA* eva.even/only/indeed Azu.quickly\swift/a.horse vardhat.growing.e = saMvid.awareness.rUpa.form/shape/color.tA.ness/state.yA nUnam.now/just\immediately\in future/then/therefore\certainly\indeed \ arka.sun/star.vat.like/-ful yAti.coming.to ca.and/also udaya.rise/ascent.rise/ascent.m
.
sa: This (Fire)
pravardhana.saMvittyA by the proliferation of awareness
vAtyayA iva Azu vardhate grows quickly, as.if by the wind.
saMvid.rUpatayA nUnam And so with the form of Awareness
arkavat yAti ca udayam like the sun it comes to rise
.
*AB. sa Anala... ||
*vlm.3. It is fanned and roused by the enkindling animal spirit, which blows over it as with the breath of the wind; it pervades the whole body without burning it, and shines as brightly as the sun in the form of our consciousness.
*vwv.827/3 That (spark of fire) grows quickly, as if by a storm, through increasing consciousness. On account of its nature hacing the characteristic of consciousness, it certainly rises like the sun (which is self.luminous).
*sv.3 This fire is quickly augmented, but since it is of the nature of consciousness, it arises as the light of knowledge.
* सः This (Fire) प्रवर्धन.संवित्त्या by the proliferation of awareness वात्यया.इव .आशु वर्धते grows quickly, as.if by the wind. संविद्.रूपतया नूनम् And so with the form of Awareness अर्कवद् याति च उदयम् like the sun it comes to rise.
सं ध्याभ्र.प्रथमार्काभो वृद्धिमभ्यागतः क्षणात् ।
saMdhya.abhra.prathama.arka.Abha: vRddhim abhyAgata: kSaNAt |
गालयत्य् अखिलम् साङ्गम् देहम् हेम यथानलः ॥६।८२।४॥
gAlayati akhilam sAGgam deham hema yathA anala: ||6|82|4||
.
vRddhi*
abhyAgata*
gAlayat*
.
saMdhyA.twilite.abhra.cloud.prathama.first.arka.sun/star.AbhA.splendour/light/likeness/resembling: / vRddhi*.m abhyAgata*: kSaNAt.at.once/in.a.moment =
gAlayat*.i akhila.entire/total.m saGga.Connexion.m \ deha.body.m hema.gold yathA.as/how anala.fire/fireGod/digestion:
.
saMdhya.abhra.prathama.arka=Abha: dawn.cloud.first.sun=glow
vRddhim abhyAgata: kSaNAt to growth approached suddenly
gAlayati akhilam sAGgam melts it wholly w its limbs
deham m Body hema yathA anala: as fire does gold
.
*vlm.4. Being then kindled into a blaze in an instant, like the early raise of the rising sun gleaming upon the morning clouds; it melts down the whole body (to its toes and nails), as the burning furnace dissolves the gold in the crucible, (It is impossible to make out anything of this allegory).
*vwv.828/4 (The spark of fire), resembling the first ray of light in the sky at dawn, hacing obtained growth in a moment, causes the entire body with its limbs to vanish, as fire causes gold to vanish.
*sv.4 When it thus grows in magnitude in a moment, it is able to dissolve the entire body; ...
जल.स्पर्श.असहो युक्त्या गलयेत् प्रपद.आदयः ।
jala.sparza*asaha: yuktyA galayet prapada*Adaya: |
बाह्य एवानल.स्पर्शात् स्वान्ते वस्तु.विशेषतः ॥६।८२।५॥
bAhya* eva anala.sparzAt svAnte vastu.vizeSata: ||6|82|5||
.
asaha*
galay*<.et
prapada*
svAnta*
.
jala.water.sparza.touch asaha*: yukti.reason(able)/juncture.A galay*<.et prapada*.Adi.&c.a: bAhya.outside/external eva.even/only/indeed anala.fire/fireGod/digestion.sparza.touch.At svAnta*.e vastu.substance.vizeSa.distinction/difference\kind\species\individual/eminence/first.rate.tas.from/thru
.
*vlm.5. Being unextinguishable by water, it burns the whole outer body down to the feet; and then it coils inside the body, and remains in the form of the mind in the ativáhika or spiritual body of man. (It is hard to find out the hidden sense of this passage also).
*vwv.829/5 As external fire, intolerant to the contact of water on account of its peculiar nature, can just swallow it through contact within its boundary, the vital fire can swallow (the body) even from the foot upwards, by an expedient.
*sv.5 ...even the water.element in the body is evaporated by its heat.
#asaha. incapable of bearing (or producing young ones) • not bearing or enduring (ifc. or with gen.) *KSS. • not able to, not capable of (Inf. or in comp.) KSS.
स शरीर.द्वयम् पश्चाद् विधूय क्वापि लीयते ।
sa* zarIra.dvayam pazcAt vidhUya kvA api lIyate |
वि.क्षोभितेन प्राणेन नीहारो वात्यया यथा ॥६।८२।६॥
vi.kSobhitena prANena nIhAra: vAtyayA yathA ||6|82|6||
.
sa* zarIra.dvayam pazcAt vidhUya kvA api lIyate = vi.kSobhitena prANena nIhAra: vAtyayA yathA.as/how
.
sa* zarIra.dvayam pazcAt – he the dual.body – vidhUya.washed.off/removed kva api lIyate somewhen is made.to.subside vikSobhitena prANena by the tossing prANa.Air nIhAra: vAtyayA yathA as fog by the wind.
*vlm.6. Having then reduced the inner body likewise, it becomes lifeless of itself; and becomes extinct as the frost at the blowing of winds (or blast of a tempest).
*vwv.830/6 Then, that (fire), having shaken off the two bodies (i.e., the physical and the vital), vanishes somewhere due to the agitated vital air, as fog due to a storm.
*sv.6 Then, having abandoned the two bodies (the physical and the subtle), it is able to go where it likes.
हृ #hR .> #hAra .> #nIhAra: mist, fog, hoar.frost, heavy dew (cf. nihAra • ni>hR) • bowel movement [prob thru assoc. with nihAra • n. kara : "dew.maker " or "cold.rayed", the moon • n. cakSus adj.. one whose eyes are veiled by mist BhP • nIhArAya, nIhArAyate Nom. Atm. to become or make mist • nIhArIàkR, to convert into mist mcar.
आधार.नाडी.निर्हीना व्योमस्थैवावशिष्यते ।
AdhAra.nADI.nirhInA vyoma.sthA eva avaziSyate |
शक्तिः कुण्डलिनी वह्नेर् धूम.लेखा.इव निर्गता ॥६।८२।७॥
zakti: kuNDalinI vahne: dhUma.lekhA iva nirgatA ||6|82|7||
.
AdhAra.support/base\receptacle.nADI.channel.nirhIna*.a /
vyoma.spacious.sky.stha.staying/set.a eva.even/only/indeed avaziSyat.remaining.e = zakti.power/ability: Kundalinii.Serpent* of/for the vahni.fire/flame.e: \ dhUma.smoke/fog.lekhA.line/streak iva nirgata.gone.out.from.a
.
AdhAra. supportive.nADI.channel.nirhIna. unloosed.A..f..
vyoma.sthA eva avaziSyate space.set indeed/only it remains
zakti: kuNDalinI vahner the kuNDalinI Power of vahni Fire
dhUma.lekhA iva nirgatA like a smoke.streak gone forth
.
*vwv.831/7 The Power that is kuNDalinI, which has abandoned the supporting channel of bio.energy, is left remaining as (a power) existing in the space (of the subtle body), like a streak of smoke gone out of fire.
*vlm.7. The force of the Kundaliní or intestinal canal, being put out to the fundamental artery of the rectum; remains in the vacuity of the spiritual body, like a shadow of the smoke of fire.
*sv.7 The kundalini power rises up like smoke from fire and is merged in the space, as it were.
#nirhIna not cited in google in apazyat pati.nirhInA zayanam zUnyatAm gatam, y6085.003, ABComm. suggests nirhInA tyaktA || bhRSTa.bIja.upamA yeSam. punar.janana.varjitA | vAsanÂrasa.nirhInA: jIvanmuktA: hi te sthitA: || FM.5.91.46
क्रोडीकृत.मनोबुद्धि.मय=जीव.आद्य्.अहम्कृतिः ।
kroDI.kRta.mana:buddhi.maya=jIva.Adi*ahamkRti: |
अन्तः.स्फुरच् चमत्कारा धूम.लेखा इव नागरी ॥६।८२।८॥
anta:.sphurat camatkArA dhUma.lekhA iva nAgarI ||6|82|8||
.
kroDI.kRta.mano.buddhi.maya.jIva Ady.ahaMkRRiti:
chest/hollow.made.manas.buddhi.&c.construct.jIva.&c.ahaMkRti
anta:.sphurat camatkArA vibrant within is a wonderment
dhUma.lekhA iva nAgarI like a smoke.streak in a burning city
.
*vwv.832/8 (There), as the ego.activity of the individualised consciousness and the like, consisting of the mind and the intellect which have been embraced (or seized by the individualised consciousness), it provides a spectacle throbbing (or becoming manifest) within (the subtle body) like a streak of smoke in a city.
*vlm.8. This smoky shade parades over the heart like a swarthy maiden, and encloses in her bosom the subtile body composed of its mind and understanding, the living principle and its egoism.
*sv.8 Holding fast the mind, buddhi and the egosense, this kundalini shines radiantly as a particle of dust.
*jd.8 kroDI.kRta.mano.buddhi.maya.jIva Ady.ahaMkRRiti: chest/hollow.made.manas.buddhi.&c.construct.jIva.&c.ahaMkRti anta:.sphurat camatkArA vibrant within is a wonderment dhUma.lekhA iva nAgarI like a smoke.streak in a burning city.
बिसे शैले तृणे भित्ताव् उपले दिवि भूतले ।
bise zaile tRNe bhittau upale divi bhUtale |
सा यथा योज्यते यत्र तेन निर्यात्य् अलम् तथा ॥६।८२।९॥
sA yathA yojyate yatra tena niryAti alam tathA ||6|82|9||
.
bise in a lotus.fibre zaile in a mountain tRNe in grass bhittau in a wall
upale in a millstone divi in heaven bhUtale on earth
sA yathA yojyate yatra ujyate??? see MW re >vaj, <ojas
tena niryAti alam tathA
.
*vwv. 833/9. Where and in which manner it is joined, in the fibre of a lotus, in a mountain, in a straw, in a wall, in a stone, in the heaven or in the surface of the earth, by that and in that manner it goes out completely.
*vlm.9. It has the power to enter into the porous fibres of lotuses to penetrate the rocks, to stretch over the grass, to pop into houses and stones, to pry in the sky and ply in the ground, and remain and move about everywhere in the manner it likes of its own will. (This power is called sakti or energy which is omnipotent).
*sv.9 This spark or this particle is then able to enter into anything whatsoever.
*jd.9 bise in a lotus.fibre zaile in a mountain tRNe in grass bhittau in a wall upale in a millstone divi in heaven bhUtale on earth sA yathA yojyate yatra ujyate??? see MW re >vaj, <ojas tena niryAti alam tathA
संवित्तिः सैव यात्य् अहम् रस.आद्यन्तम् यथाक्रमम् ।
saMvitti: sA eva yAti aham rasa*Adyantam yathAkramam |
रसेनापूर्णताम् एति तन्त्री.भार इवाम्बुना ॥६।८२।१०॥
rasena ApUrNatAm eti tantrI.bhAra* iva ambunA ||6|82|10||
.
Samvitti.Understanding: sA.she/it eva.even/only/indeed yAti.coming.to aham.I rasa.sap/essence/flavor*Adi.beginning.&.anta.end.m yathAkramam.as.it.occured/in.order = rasa.sap/essence/flavor.ena ApUrNa*.tA.ness/state.m eti.going.to tantrI.string.bhAra.burden/weight* iva.like/as.if with/bmo ambu.water.nA
.
saMvitti: sA eva yAti aham rasa Adyantam yathAkramam rasena ApUrNatAm eti tantrI.bhAra iva ambunA
.
*vlm.10. This power produces consciousness and sensibility, by the sap and serum which it supplies to the whole body; and is itself filled with juice, like a leather bag that is dipped into a well or water.
*vwv.834/10 That conscious power kuNDalinI alone proceeds in due order to the beginning and end of the vital essence (of the body). It attains to fulness all around by the vital essence, like a mass of strings by water.
*sv.10.12 Then this kuNDalinI releases the water and the earth elements that had previously been absorbed into itself and the body resumes its original shape.
रस.आपूर्णा यथाकारम् भावयत्य् आशु तत् तथा ।
rasa*ApUrNA yathAkAram bhAvayati Azu tat tathA |
धत्ते चित्र.कृतो बुद्धौ रेखा राम यथा कृतिम् ॥६।८२।११॥
dhatte citra.kRta: buddhau rekhA rAma yathA kRtim ||6|82|11||
.
rasApUrNA yathAkAram
bhAvayati Azu tat tathA – imagining soon that thus
dhatte citrakRta: buddhau rekhA rAma yathA kRtim
.
*vwv.835/11 Rama! Filled all around with the vital essence, whatever form it conceives, it quickly assumes that in that manner, as a drawing undergoes creation in the mind of a painter.
*vlm.11. This great artery of Kundaliní being filled with gastric juice, forms the body in any shape it likes; as an artist draws the lines of a picture in any form, as it is pictured in his mind. (Hence it depends on the gastric artery to extend and sketch out the body according to its own plan).
*sv.10.12 Then this kuNDalinI releases the water and the earth elements that had previously been absorbed into itself and the body resumes its original shape.
दृढ.भाव.वशात् अन्तर् अस्थीन्य् आप्नोति सा ततः ।
dRDha.bhAva.vazAt antar asthIni Apnoti sA tata: |
मातृ.गर्भ.निषण्णेषु सु.सूक्ष्मा इव अङ्कुर.स्थितिः ॥६।८२।१२॥
mAtR.garbha.niSaNNeSu su.sUkSmA iva aGkura.sthiti: ||6|82|12||
.
dRDha.bhAva.vazAd anta: asthIni Apnoti sA tata: mAtR.garbha.niSaNNeSu su.sUkSmA iva aGkura.sthiti: #niSaNNa
.
*vlm.12. It supplies the embryonic seed placed in the foetus of the mother, with the power of its evolution into the fleshy and bony parts of its future body; as the tender sprout of the vegitative seed, waxes in time to a hard woody tree. (The act of evolution is attributed in the text to the triple causality of the physical nutrition in the stomach, the metaphysical cause of the intensity of thought in the growing mind, and the psychological tendency of the soul, produced from the fourth and prime cause of its prior propensity, which is inbred in grain and essential nature of every being, the intense thought is called [Sanskrit: *]).
*vwv.836/12 Then, it obtains bones within, on account of the power of firm thought, similar to the very subtle state of offspring within what is residing in the mother's womb.
*sv.10.12 Then this kuNDalinI releases the water and the earth elements that had previously been absorbed into itself and the body resumes its original shape.
यथा अभिमतम् आकारम् प्रमाणम् वेत्ति राघव ।
yathA abhimatam AkAram pramANam vetti rAghava |
जीव.शक्तिर् अवाप्नोति सुमेरु आदि तृण आदि च ॥६।८२।१३॥
jIva.zakti: avApnoti sumeru Adi tRNa Adi ca ||6|82|13||
.
rAghava,
whatever is wished.for
the Life.Power makes known as evident form
whether Mount.sumeru or a windblown straw
.
* rAghava yathA abhimata m since/as wished/imagined AkAram pramANam vetti it knows an evident form jIva.zakti: avApnoti the jIva.shakti meets.with sumeru.Adi tRNa.Adi ca – Mount.sumeru.&c and straw.&c.
*vlm.13. Know Ràma, this certain truth which is acknowledged by the wise, that the living principles acquire its desired state and stature, be it that of a mountain or bit of straw.
*vwv.837/13 Rama! The life.energy experiences a form as desired and obtains a size such as the mountain Sumeru or a straw.
*sv.13 Thus, the jiva is able to become as small as an atom and as big as a mountain.
* rAghava yathA abhimata m since/as wished/imagined AkAram pramANam vetti it knows an evident form jIva.zakti: avApnoti the jIva.shakti meets.with sumeru.Adi tRNa.Adi ca – Mount.sumeru.&c and straw.&c.
श्रुतम् त्वया योग.साध्यम् अणिम.आद्य्.अर्थ.साधनम् ।
zrutam tvayA yoga.sAdhyam aNima.Adi*artha.sAdhanam |
ज्ञान.साध्यम् इदानीम् त्वम् शृणु श्रवण.भूषणम् ॥६।८२।१४॥
jJAna.sAdhyam idAnIm tvam zRNu zravaNa.bhUSaNam ||6|82|14||
.
you've heard enuf about such yogic practices
as Atomicity
:
now
you ought to hear about practising Wisdom
which is more interesting to hear
.
zrutam tvayA yoga.sAdhyam aNima.Adi*artha.sAdhanam | jJAna.sAdhyam idAnIm tvam zRNu zravaNa.bhUSaNam
.
*vlm.14. You have heard. O Ràma! of certain powers as of diminishing and increasing the bulk and stature of the body, attainable by the practice of yoga; you will now hear me give you an interesting lecture, regarding the attainment of these capacities by means of knowledge or jnàna.
*sv.14 I have thus described to you the yogic method, and shall now deal with the wisdom.approach.
एकम् चिन्मात्रम् अस्ति इह शुद्धम् सौम्यम् अ.लक्षिमत् ।
ekam cit.mAtram asti iha zuddham saumyam a.lakSimat |
सूक्ष्मात् सूक्ष्मतरम् शान्तम् न जगत् न जगत्.क्रिया ॥६।८२।१५॥
sUkSmAt sUkSmataram zAntam na jagat na jagat.kriyA ||6|82|15||
.
one Consciousness.mode is here
pure cool unmarked
from subtle to subtler
at.peace
not the world
nor worldly works
.
ekam cit.mAtram asti iha zuddham saumyam a.lakSimat | sUkSmAt sUkSmataram zAntam na jagat na jagat.kriyA
.
*vlm. ... inscrutable, pure and most charming; which is minuter that the minutest, perfectly tranquil and is nothing of the mundane world or any of its actions or properties.
*sv. ... the subtlest of the subtle, tranquil, which is neither the world nor its activities.
लग् #lag .> #lakSa. (prob. fr. .> #lag. as "that which is attached or fixed") a mark, sign, token, (esp) a mark to aim at, target, object (cf. #labdha.l. • AkAze lakSam.bandh, to fix the gaze vaguely on space, look into space as if at some object barely visible in the distance • cf. also #AkAza.baddha.lakSa) • appearance, show, pretence (cf. #l..supta). •.• #lakSi. in Comp. +
तत् चिनोत्य् आत्मना आत्मानम् संकल्प.उन्मुखताम् गतम् ।
tat cinoti AtmanA AtmAnam saMkalpa*unmukhatAm gatam |
यदा तदा जीव इति प्रोक्तम् आविलताम् गतम् ॥६।८२।१६॥
yadA tadA jIva* iti proktam AvilatAm gatam ||6|82|16||
.
tat cinoti that conceives AtmanA AtmAnam by self the self saMkalpa*unmukhatAm gatam – gone to a state of conceptual unfolding +
yadA.when – tadA.then – jIva* iti proktam the Living.Jîva so is said.to.be
AvilatAm gatam gone to turbidness
.
*sv. It is aware of itself: hence this jiva.hood arises.
*vlm.16. The same chit..intellect being collected in itself into an individuality (by its power of chayana integration) from the undivided whole, and assuming the power of will or volition.sankalpa itself, becomes the living soul by transformation of its pure nature to an impure one.
* tat cinoti that conceives AtmanA AtmAnam by self the self saMkalpa*unmukhatAm gatam – gone to a state of conceptual unfolding + yadA.when – tadA.then – jIva* iti proktam the Living.Jîva so is said.to.be AvilatAm gatam gone to turbidness
असत्यम् एव संकल्प.भ्रमेण इदम् शरीरकम् ।
asatyam eva saMkalpa.bhrameNa idam zarIrakam |
जीवः पश्यति मूढात्मा बालः यक्षम् इव उद्धतम् ॥६।८२।१७॥
jIva: pazyati mUDhAtmA bAla: yakSam iva uddhatam ||6|82|17||
.
this body is a thing that is not.So
but
thru conceptual delusion
the Living jIva sees it as.if it were real
just as a muddle.headed boy sees an aroused yakSha.Demon
.
*vwv.784/17 The living being having a perplexed intellect sees this body on account of an error of thought, wuite falsely, as a boy (sees) a ghost raised up (from his fancy).
*vlm. The will is a fallacy, and the body is a mistake; (because there is no mutation of volition or personality of the infinite intellect); and the ignorant alone distinguish the living soul from the universal spirit, as the ignorant boy sees the demon in a shadow.
हन् #han .> #uddhan .> #uddhata raised (as dust), turned up • lifted up, elevated • struck (as a lute) • rude, ill.behaved • exceeding, excessive • #uddhata m. a king's wrestler • N. of a thieving donkey who brayed too loud. in the `panchatantra .> #auddhatyam – arrogance, insolence, overbearing manner, disdain KSS.
यदा तु ज्ञान.दीपेन सम्यक् आलोक आगतः ।
yadA tu jJAna.dIpena samyak Aloka* Agata: |
संकल्प.मोहः जीवस्य क्षीयते शरद्.अभ्रवत् ॥६।८२।१८॥
saMkalpa.moha: jIvasya kSIyate zarat.abhravat ||6|82|18||
.
but when by the Wisdom.Lamp full light has come
the conceptual delusion of a Living.jIva dwindles away
:
a cloud in autumn
.
*jd.18 – yadA tu jJAna.dIpena यदा तु ज्ञान.दीपेन but when by the Wisdom.Lamp samyag.Aloka सम्यग्.आलोकः आगतः proper/full light has come Agata: saMkalpa.moha: jIvasya kSIyate संकल्प.मोहः जीवस्य क्षीयते the conceptual delusion of the Living.jIva dwindles away zarad.abhravat शरद्.अभ्रवत् like a cloud in autumn.
*vlm.18. When the lamp of knowledge brings the mind to the full light of truth, then the error of volition is removed from the living soul, as the cloud of the rainy weather are dissipated in Autumn.
*sv.6.82.18 But when the jiva perceives it in the light of self.knowledge, this delusion vanishes.
*vwv.785 But, when the proper light (or sight) has arrived due to the lamp of knowledge, the mental delusion of the living being is destroyed like the autumnal cloud.
*jd.18 – yadA tu jJAna.dIpena यदा तु ज्ञान.दीपेन but when by the Wisdom.Lamp samyag.Aloka सम्यग्.आलोकः आगतः proper/full light has come Agata: saMkalpa.moha: jIvasya kSIyate संकल्प.मोहः जीवस्य क्षीयते the conceptual delusion of the Living.jIva dwindles away zarad.abhravat शरद्.अभ्रवत् like a cloud in autumn.
शान्तिम् आयाति देहो ऽयम् सर्व.संकल्प.संक्षयात् ।
zAntim AyAti deha: ayam sarva.saMkalpa.saMkSayAt |
तदा राघव निःशेषम् दीपः तैल.क्षये यथा ॥६।८२।१९॥
tadA rAghava ni:zeSam dIpa: taila.kSaye yathA ||6|82|19||
.
this body comes to rest after it has exhausted its concepts
:
then, rAghava, it's like a lamp that is exhausted of its oil
.
*jd.19 zAntim AyAti deha: ayam this body goes to peace sarva.saMkalpa.saMkSayAt after the exhaustion of all conceptualization tadA rAghava ni:.zeSam then, rAghava, it is without.residue dIpas taila.kSaye yathA as a lamp when exhausted of oil.
*vwv.786/19. rAma! then, this body wholly attains to cessation on account of the complete destruction of all thoughts (or desires), as a lamp on the loss (or removal) of the oil.
*vlm.19. The body has its rest, after the wishes have subsided in the mind; just as the lamp is extinguished after its oil is exhausted.
*jd.19 zAntim AyAti deha: ayam this body goes to peace sarva.saMkalpa.saMkSayAt after the exhaustion of all conceptualization tadA rAghava ni:.zeSam then, rAghava, it is without.residue dIpas taila.kSaye yathA as a lamp when exhausted of oil.
निद्रा.व्यपगमे जन्तुर् यथा स्वप्नम् न पश्यति ।
nidrA.vyapagame jantu: yathA svapnam na pazyati |
जीवः हि भाविते सत्ये तथा देहम् न पश्यति ॥६।८२।२०॥
jIva: hi bhAvite satye tathA deham na pazyati ||6|82|20||
.
nidrA.vyapagame निद्रा.व्यपगमे *As when emerging from Sleep
jantu: *yathA जन्तुः a person
svapnam na pazyati स्वप्नम् न पश्यति does not see/know a dream
jIva: hi जीवः हि the living #jIva too
भाविते सत्ये bhAvite satye when having.become in what.is.So
tathA deham na pazyati thus does not see/know the body.
*vlm.20. The soul that sees the truth, has no more the knowledge of his body; as the man awakened from his sleep, has no longer the apparitions of his dream appearing before him.
*sv.20 Then the jiva does not perceive the body.
*vwv.787/20. As a living being does not see a dream on the disappearance of sleep, so, the living being surely does not perceive the body when the Truth is meditated upon (or experienced).
#gam .> #apagam .> #vyapagam .> #vyapagama P. #vyapagacchati, to go away , retreat , escape , disappear MBh.&c. ; to move away from , be entirely removed or distant VarBr2S.
*jd.20 nidrA.vyapagame निद्रा.व्यपगमे *As when emerging from Sleep jantu: *yathA जन्तुः a person svapnam na pazyati स्वप्नम् न पश्यति does not see/know a dream jIva: hi जीवः हि the living #jIva too भाविते सत्ये bhAvite satye when having.become in what.is.So tathA deham na pazyati thus does not see/know the body.
अ.तत्त्वे तत्त्व.भावेन जीवः देह.आवृतः स्थितः ।
a.tattve tattva.bhAvena jIva: deha*AvRta: sthita: |
निर्देहः भवति श्रीमान् सुखी तत्त्व.एक.भावनात् ॥६।८२।२१॥
nirdeha: bhavati zrImAn sukhI tattva*eka.bhAvanAt ||6|82|21||
.
a.tattve tattva.bhAvena jIva: deha AvRta: sthita: nirdeha: bhavati zrImAn sukhI
tattva=eka.bhAvanAt
'
*vwv.788/21. The living being is remaining covered by the body due to the idea of reality in the unreal thing. He becomes free from the physical body, glorious and happy, on account of the sole contemplation of the Reality.
*vlm.21. It is the mistaking of the unreal for the real or what is the same, the ascribing of reality to the unreality that gives the colour of reality to false material bodies; but the knowledge of the truth removes the error of the corporal body, and restore the soul to its wonted splendour and true felicity.
*sv.23 21.26 The confusion of the body with the self is the greatest delusion, which the light of the sun cannot dispel.
अनात्मनि शरीर.आदाव् आत्म.भावनम् अङ्ग यत् ।
anAtmani zarIra.Adau Atma.bhAvanam aGga yat |
सूर्य.आदि.आलोक.दुर्भेदम् हार्दम् तत् दारुणम् तमः ॥६।८२।२२॥
sUrya.Adi.Aloka.durbhedam hArdam tat dAruNam tama: ||6|82|22||
.
an.Atmani when nonSelf zarIra*Adau in the body &c
Atma.bhAvanam aGga yat what is self.feeling in the flesh
sUrya.Adi.Aloka / sUrya Adya Aloka.durbhedam
hArdam m heart.felt
tat dAruNam tama: that terrible darkness
.
*vlm.22. But the error of taking the material body for the immaterial soul, is so deep rooted in the mind; that it is as difficult to remove, as it is for the strongest sun beams to perceive the mental gloom of men.
*sv.23 21.26 The confusion of the body with the self is the greatest delusion, which the light of the sun cannot dispel.
आत्मन्य् एव आत्म.भावेन सर्व.व्यापि निरञ्जनम् ।
Atmani eva Atma.bhAvena sarva.vyApi niraJjanam |
चिन्मात्रम् अमलः अस्मि इति ज्ञान.आदित्येन नश्यति ॥६।८२।२३॥
cit.mAtram amala: asmi iti jJAna*Adityena nazyati ||6|82|23||
.
in self indeed Atma.bhAvena by self.feeling sarva.vyApi the all.pervading niraJjana.stainless.m cin.mAtram Concious,mode amala: asmi "immaculate am I" iti so jJAna Adityena nazyati by the Wisdom.Sun is destroyed
*vlm.23. This impervious darkness of the mind, is only to be perceived by the sun.shine of knowledge; that our soul is the seat of immaculate and all pervading spirit of God, and that I myself am no other than the pure intellect which is in me. (The anal Huq of Mansur).
*sv.23 21.26 The confusion of the body with the self is the greatest delusion, which the light of the sun cannot dispel.
* Atmani eva in self indeed Atma.bhAvena by self.feeling sarva.vyApi the all.pervading niraJjana.stainless.m cin.mAtram Concious,mode amala: asmi "immaculate am I" iti so jJAna Adityena nazyati by the Wisdom.Sun is destroyed
अन्ये च विदित.आत्मानो भावयन्ति यथा एव यत् ।
anye ca vidita*AtmAna: bhAvayanti yathA eva yat |
तत् तथा एव आशु पश्यन्ति दृढ.भावनया तया ॥६।८२।२४॥
tat tathA eva Azu pazyanti dRDha.bhAvanayA tayA ||6|82|24||
.
anye ca vidita*AtmAna: and others who have known self
bhAvayanti yathA eva yat | tat tathA eva Azu pazyanti dRDha.bhAvanayA tayA
.
and other knowledgable souls
just as they are affected
just so they know it to be
thru that firmness of feeling
.
*vwv.789/24. What and in which manner exactly, the others who have known the Self contemplate, they perceive that quickly just in that manner, by that firm contemplation.
*vlm.24. Those that have known the supreme soul meditate on it in this manner in their own souls, until they find themselves to be assimilated to the same by their extense thought of it.
*jd.24 anye ca vidita AtmAna: अन्ये च विदित.आत्मानः and other knowledgable souls bhAvayanti yathA eva yat भावयन्ति यथा.एव यत् feel/affect thus just what tat tathA eva Azu pazyanti तत् तथा.एव .आशु पश्यन्ति that thus just so they see/know dRDha.bhAvanayA tayA दृढ.भावनया तया by that firm feeling.
दृढ.भाव.अनुसंधानात् विमूढा अपि, राघव ।
dRDha.bhAva*anusaMdhAnAt vimUDhA* api, rAghava |
विषम् नयन्त्य् अमृतताम् अमृतम् विषताम् अपि ॥६।८२।२५॥
viSam nayanti amRtatAm amRtam viSatAm api ||6|82|25||
.
dRDha.bhAva anusaMdhAnA.d from firm experiential investigation
vimUDhA.: api rAghava only fools, rAghava
viSam nayanti amRta.tAm mix poison with nectar
amRtam viSatAm api though the nectar becomes poison.
*vlm.25. It is hence, O Ráma! that somemen convert the deadly poison to sweet ambrosial food, and change the delicious nectar to bitter gall. (Thus Siva the God and yogi converts the snake poison to his food and the sweets offered to his topmost mouth to the bitterest bane).
*sv.23 21.26 The confusion of the body with the self is the greatest delusion, which the light of the sun cannot dispel.
*jd.25 dRDha.bhAva anusaMdhAnA.d from firm experiential investigation vimUDhA.: api rAghava only fools, rAghava viSam nayanti amRta.tAm mix poison with nectar amRtam viSatAm api though the nectar becomes poison.
एवम् यथा यद् एव इह भाव्यते दृढ.भावनात् ।
evam yathA yat eva iha bhAvyate dRDha.bhAvanAt |
भूयते हि तत् एव आशु तत् इत्य् आलोकितम् मुहुः ॥६।८२।२६॥
bhUyate hi tat eva Azu tat iti Alokitam muhu: ||6|82|26||
.
so it is that what is merely felt here
out of firm feeling
is at.once experienced and is beheld again
.
*jd.26 evam yathA so thus yad eva iha bhAvyate what is only experienced here dRDha.bhAvanA.t out of firm feeling bhUyate hi tad eva Azu that is at.once experienced tad.ity.Alokitam muhu: as "That" is beheld again.
*vlm.26. So whatever is thought upon with intensity in any manner and on any occasion, the same comes to take place as it is seen in many instances.
*vwv.790/26. Thus, whatever is conceived here in whichever manner through firm contemplation, that alone surely takes place quickly, perceived constantly in that manner.
*sv.23 21.26 The confusion of the body with the self is the greatest delusion, which the light of the sun cannot dispel.
*jd.26 evam yathA so thus yad eva iha bhAvyate what is only experienced here dRDha.bhAvanA.t out of firm feeling bhUyate hi tad eva Azu that is at.once experienced tad.ity.Alokitam muhu: as "That" is beheld again.
सत्य.भावन.दृष्टो ऽयम् देहः देहः भवत्य् अलम् ।
satya.bhAvana.dRSTa: ayam deha: deha: bhavati alam |
दृष्टः तु असत्य.भावेन व्योमताम् याति देहकः ॥६।८२।२७॥
dRSTa: tu asatya.bhAvena vyomatAm yAti dehaka: ||6|82|27||
.
satya.bhAvana.dRSTa: ayam deha: this such/real.feeling.seen body
deha: bhavaty alam is certainly a body
dRSTas tv asatya.bhAvena but with unsuch.feeling
vyoma.tAm yAti dehaka.: to space.ness goes the embodiment.
*sv.27 When the body is considered real, it becomes a real body. When it is perceived with the knowledge that it is unreal, it is merged in space. Whatever notion is firmly held concerning the body, that it becomes.
*vlm.27. The body when seen in the light of a reality, is found to be a real existence; but being looked upon as an unreality, it vanishes into nothing (or it mixes in the vacuity of Brahma).
*vwv.791/27. Seen with the notion of the real, this body completely becomes the (physical) body. But, seen with the notion of the unreal, the body is reduced to the state of the sky (or becomes subtle as space).
*jd.27 satya.bhAvana.dRSTa: ayam deha: this such/real.feeling.seen body deha: bhavaty alam is certainly a body dRSTas tv asatya.bhAvena but with unsuch.feeling vyoma.tAm yAti dehaka.: to space.ness goes the embodiment.
अणिमा.आदि.पद=प्राप्तौ ज्ञान.युक्तिर् इति श्रुता ।
aNimA.Adi.pada=prAptau jJAna.yukti: iti zrutA |
भवता साधुना राम युक्तिम् अन्याम् इमाम् शृणु ॥६।८२। २८॥
bhavatA sAdhunA rAma yuktim anyAm imAm zRNu ||6|82| 28||
.
aNimA.Adi.pada=prAptau अणिमाँआदि.पद=प्राप्तौ in getting the Atomic State and the like
jJAna.yukti: iti zrutA ज्ञान.युक्तिर् इति श्रुता such is the Wisdom Method.
bhavatA sAdhunA rAma भवता साधुना राम by Your Grace, SAdhu, rAma
yuktim anyAm imAm zRNu युक्तिम् अन्याम् इमां शृणु let another method be heard.
*vlm.28. You have thus heard from me, o righteous Ráma! the theoretical mode (jnána.yukti) of attaining the capacities of magnifying and minimizing one's person at will; I will now tell you of another method of gaining these powers, to which
you shall have now to attend.
*sv.28.29 Another method is the practice of exhalation whereby the jiva is raised from the abode of the kundalini and made to abandon this body, ...
*jd.28 aNimA.Adi.pada=prAptau अणिमाँआदि.पद=प्राप्तौ in getting the Atomic State and the like jJAna.yukti: iti zrutA ज्ञान.युक्तिर् इति श्रुता such is the Wisdom Method. bhavatA sAdhunA rAma भवता साधुना राम by Your Grace, SAdhu, rAma yuktim anyAm imAm zRNu युक्तिम् अन्याम् इमां शृणु let another method be heard.
रेचक.अभ्यास.योगेन जीवः कुण्डलिनी.गृहात् ।
recaka*abhyAsa.yogena jIva: kuNDalinI.gRhAt |
उद्धृत्य योज्यते यावद् आमोदः पवनात् इव ॥६।८२।२९॥
uddhRtya yojyate yAvat Amoda: pavanAt iva ||6|82|29||
.
recaka abhyAsa.yogena by the yogis practice of rechaka.Outbreath
jIva: kuNDalinI.gRhAt the Living.jIva thru the grip of kuNDalinI
uddhRtya having raised yojyate yAvad as it is joined
Amoda: pavanAt iva like fragrance from the air...
.
*vwv.854.856/29.30.31. By the application of the practice of recaka (or exhalation), as long as the individual soul is joined to a body or a living being or his intellect, drawing it out from the abode of kuNDalinI, like fragrance from the wind ...
*vlm.29. You can practice by exhalation of yourrechaka breath, to extract your vital power (life) from the cell of your Kundalini artery, and infuse it into another body; as the winds of the air, carry the fragrance of flowers into the nostrils. (This is the mode of ones forsaking its own body in order to enliven another).
*sv.28.29 Another method is the practice of exhalation whereby the jiva is raised from the abode of the kundalini and made to abandon this body, ...
*jd.29 recaka abhyAsa.yogena by the yogis practice of rechaka.Outbreath
jIva: kuNDalinI.gRhAt the Living.jIva thru the grip of kuNDalinI
uddhRtya having raised yojyate yAvad as it is joined Amoda: pavanAt iva like fragrance from the air.
त्यज्यते विरत.स्पन्दो देहो ऽयम् काष्ठ.लोष्टवत् ।
tyajyate virata.spanda: deha: ayam kASTha.loSTavat |
देहे अपि जीवे अपि मतौ आसेचक इव आदरः ॥६।८२।३०॥
dehe api jIve api matau Asecaka iva Adara: ||6|82|30||
.
...
tyajyate abandoning,
virata.spanda: the stopped.vibration/motion
deha.body, ayam kASTha.wood/block.loSTa.clay/lump.vat.like
dehe api jIve api matau
Asecaka iva.Adara:
*vwv.854.856/29.30.31. , (so long), this body is left without movement like a piece of wood or a lump of earth. Like the desire (or preference) in one who sprinkles water, the individual soul is placed within animare or inanimate beings at will and as desired, for enjoying its riches thoroughly.
*vlm.30. The former body is left lifeless like a log of wood or block of stone, and such is the relation between the body and life; as that of a basket and its water, which is powered out to enliven the plans.
*sv.30 ... which then becomes inert like a log of wood.
*AB. virata.spanda uparata.ceSTa: kASTha.loSTavad bhavati | pareSAm dehe jIve matau api ...
स्थावरे जंगमे वा अपि यथा अभिमतया इच्छया ।
sthAvare jaMgame vA api yathA abhimatayA icchayA |
भोक्तुम् तत् सम्पदम् सम्यक् जीवः अन्तो विनिवेश्यते ॥६।८२।३१॥
bhoktum tat sampadam samyak jIva: anta: vi.nivezyate ||6|82|31||
.
sthAvare jaMgame vA api whether stable or moving
yathA abhimatayA icchayA as by a wishful desire
bhoktum tat sampadam samyag to enjoy that fortune fully
jIva: antar vinivezyate the Living.jIva sets.out within
.
*vwv.854.856/29.30.31. ... the individual soul is placed within animate or inanimate beings at will and as desired, for enjoying its riches thoroughly.
*vlm.31. Thus is the life infused in all movable and immovable things, in order to enjoy the pleasures of their particular states at its pleasure.
*sv.31 Then the jiva can enter into any other body, moving or non.moving, and undergo the desired experience.
विश् #viz .> #niviz .> #viniviz put, place, fix, turn (tasmin), appoint to, set about (tasmin) • *vinivezyate – is vi.ni.entered +
* sthAvare jaMgame vA api whether stable or moving yathA abhimatayA icchayA as by a wishful desire bhoktum tat sampadam samyag to enjoy that fortune fully jIva: antar vinivezyate the Living.jIva sets.out within
इति सिद्धि.श्रियम् भुक्त्वा स्थितम् चेत् तत् वपुः पुनः ।
iti siddhi.zriyam bhuktvA sthitam cet tat vapu: puna: |
प्रविश्यते स्वम् अन्यत् वा यद् यत् तात विरोचते ॥६।८२।३२॥
pravizyate svam anyat vA yat yat, tAta, virocate ||6|82|32||
.
iti siddhi.zriyam bhuktvA having enjoyed such a wealth of Powers
sthitam cet if existent
tad vapu: puna: that body again
pravizyate svam anyad vA yad yat, tAta, virocate
.
*vwv.857/32. Dear One! Having thus enjoyed the fulfilment of super.human power, it that body, one's own or another, is still existing, whichever is agreeable is again entered into.
*vlm.32. The living soul having relished the bliss of its consummate state, returns to its former body if it is still in existence, or it goes and settles somewhere else, as it may best suit its taste.
*sv.32 After thus having acquired the experience, it can re.enter the previous body or any other body at its will and pleasure.
देहादयस्तथा बिम्बान् व्याप्तवत्याखिलान् अथ ।
deha*Adaya: tathA bimbAn vyAptavatyA akhilAn atha |
संविदा जगद् आपूर्य सम्पूर्णम् स्थीयते ऽथवा ॥६।८२।३३॥
saMvidA jagat ApUrya sampUrNam sthIyate athavA ||6|82|33||
.
deha*Adaya: tathA bimbAn vyAptavatyA akhilAn atha =
saMvidA jagat ApUrya sampUrNam sthIyate athavA
.
deha Adayas tathA – thus of the various bodies
bimbAn the images
vyAptavatyA w hvg got
akhilAn entire
atha & then
saMvidA jagad ApUrya the world being filled with Awareness
sampUrNam sthIyate overflows with existence;
athavA otherwise...
*vwv.858/33. Or perhaps, in that manner, it remains full afterwards, having filled up the world with consciousness which is pervading all images beginning with the body.
*vlm.33. The yogis thus pass into all bodies and lives with their conscious souls, and fill the world also by magnifying their spirits over all space.
*sv.33.34 Or, it may remain as the all.pervading consciousness without entering into any particular body.
देहादयस्तथा बिम्बान्व्याप्तवत्याखिलानथ ।
संविदा जगदापूर्य सम्पूर्ण स्थीयतेऽथवा ।। ३३
VA Or the yogi may remain as undivided consciousness, which fills
the whole world,
देहादयस्तथा बिम्बान्व्याप्तवत्याखिलानथ ?
AS: Here
is the अन्वय:
अथवा अखिलान् देहादयः बिम्बान् व्याप्तवत्या संविदा अथ सम्पूर्णं जगद् आपूर्य स्थीयते ।
Thus, with his consciousness which envelops all the images like the worldly
objects including bodies, he might stay filling the whole world. Thus, he may
either hop from body to body or envelope all at once!
*jd. so "consciousness" cit saMvit what else?!
ज्ञात्वा सदाभ्युदितम् उज्झित.दोषम् ईशः
jJAtvA sadA abhyuditam ujjhita.doSam Iza:
यद्यद्यथा समभिवाञ्छति चित्प्रकाशः ।
yat.yat yathA sam.abhivAJchati cit.prakAza: |
प्राप्नोति तत्तत् चिरेण तथैव राम
prApnoti tat.tat cireNa tathaiva rAma
सम्यक्पदम् विदुर् अन्.आवरणत्वम् एव ॥६।८२।३४॥
samyak.padam vidu: an.AvaraNa.tvam eva ||6|82|34||
.
samabhivAJchat*.i
.
The Lord having.known sadA.always/ever abhyudita.arisen/sprung.from.m ujjhita.projected/emitted\abandoned/free.from(tena).doSa.vice/sin.m /
yad.whichever.yat yathA.as/how samabhivAJchat*.i cit.Consciousness/Everity.prakAza.shining.forth/projecting =
prApnoti.getting tat.that/thatever.tat cireNa.for.long.while tathaiva.thusever.indeed/just.so Râma \ samyak.whole.pada.condition/stage.m vidus.they.know.to.be an.not-/un-.AvaraNa.veiled/hidden.tvam.you eva.even/only/indeed
.
*vlm.34. The yogi who is lord of himself by his enlightened understanding, and his knowledge of all things beside their accompanying evils; obtains in an instant whatever he wants to have, and which is present before the effulgence of divine light (anávarana Brahma jyoti).
*sv.33.34 Or, it may remain as the all.pervading consciousness without entering into any particular body.
@@@
तत् चिनोत्य् आत्मना आत्मानम् संकल्प.उन्मुखताम् गतम् ।
tat cinoti AtmanA AtmAnam saMkalpa*unmukhatAm gatam |
यदा तदा जीव इति प्रोक्तम् आविलताम् गतम् ॥६।८२।१६॥
yadA tadA jIva* iti proktam AvilatAm gatam ||6|82|16||
असत्यम् एव संकल्प.भ्रमेण इदम् शरीरकम् ।
asatyam eva saMkalpa.bhrameNa idam zarIrakam |
जीवः पश्यति मूढात्मा बालः यक्षम् इव उद्धतम् ॥६।८२।१७॥
jIva: pazyati mUDhAtmA bAla: yakSam iva uddhatam ||6|82|17||
यदा तु ज्ञान.दीपेन सम्यक् आलोक आगतः ।
yadA tu jJAna.dIpena samyak Aloka* Agata: |
संकल्प.मोहः जीवस्य क्षीयते शरद्.अभ्रवत् ॥६।८२।१८॥
saMkalpa.moha: jIvasya kSIyate zarat.abhravat ||6|82|18||
शान्तिम् आयाति देहो ऽयम् सर्व.संकल्प.संक्षयात् ।
zAntim AyAti deha: ayam sarva.saMkalpa.saMkSayAt |
तदा राघव निःशेषम् दीपः तैल.क्षये यथा ॥६।८२।१९॥
tadA rAghava ni:zeSam dIpa: taila.kSaye yathA ||6|82|19||
निद्रा.व्यपगमे जन्तुर् यथा स्वप्नम् न पश्यति ।
nidrA.vyapagame jantu: yathA svapnam na pazyati |
जीवः हि भाविते सत्ये तथा देहम् न पश्यति ॥६।८२।२०॥
jIva: hi bhAvite satye tathA deham na pazyati ||6|82|20||
अ.तत्त्वे तत्त्व.भावेन जीवः देह.आवृतः स्थितः ।
a.tattve tattva.bhAvena jIva: deha*AvRta: sthita: |
निर्देहः भवति श्रीमान् सुखी तत्त्व.एक.भावनात् ॥६।८२।२१॥
nirdeha: bhavati zrImAn sukhI tattva*eka.bhAvanAt ||6|82|21||
अनात्मनि शरीर.आदाव् आत्म.भावनम् अङ्ग यत् ।
anAtmani zarIra.Adau Atma.bhAvanam aGga yat |
सूर्य.आदि.आलोक.दुर्भेदम् हार्दम् तत् दारुणम् तमः ॥६।८२।२२॥
sUrya.Adi.Aloka.durbhedam hArdam tat dAruNam tama: ||6|82|22||
आत्मन्य् एव आत्म.भावेन सर्व.व्यापि निरञ्जनम् ।
Atmani eva Atma.bhAvena sarva.vyApi niraJjanam |
चिन्मात्रम् अमलः अस्मि इति ज्ञान.आदित्येन नश्यति ॥६।८२।२३॥
cit.mAtram amala: asmi iti jJAna*Adityena nazyati ||6|82|23||
अन्ये च विदित.आत्मानो भावयन्ति यथा एव यत् ।
anye ca vidita*AtmAna: bhAvayanti yathA eva yat |
तत् तथा एव आशु पश्यन्ति दृढ.भावनया तया ॥६।८२।२४॥
tat tathA eva Azu pazyanti dRDha.bhAvanayA tayA ||6|82|24||
दृढ.भाव.अनुसंधानात् विमूढा अपि, राघव ।
dRDha.bhAva*anusaMdhAnAt vimUDhA* api, rAghava |
विषम् नयन्त्य् अमृतताम् अमृतम् विषताम् अपि ॥६।८२।२५॥
viSam nayanti amRtatAm amRtam viSatAm api ||6|82|25||
एवम् यथा यद् एव इह भाव्यते दृढ.भावनात् ।
evam yathA yat eva iha bhAvyate dRDha.bhAvanAt |
भूयते हि तत् एव आशु तत् इत्य् आलोकितम् मुहुः ॥६।८२।२६॥
bhUyate hi tat eva Azu tat iti Alokitam muhu: ||6|82|26||
सत्य.भावन.दृष्टो ऽयम् देहः देहः भवत्य् अलम् ।
satya.bhAvana.dRSTa: ayam deha: deha: bhavati alam |
दृष्टः तु असत्य.भावेन व्योमताम् याति देहकः ॥६।८२।२७॥
dRSTa: tu asatya.bhAvena vyomatAm yAti dehaka: ||6|82|27||
अणिमा.आदि.पद=प्राप्तौ ज्ञान.युक्तिर् इति श्रुता ।
aNimA.Adi.pada=prAptau jJAna.yukti: iti zrutA |
भवता साधुना राम युक्तिम् अन्याम् इमाम् शृणु ॥६।८२। २८॥
bhavatA sAdhunA rAma yuktim anyAm imAm zRNu ||6|82| 28||
रेचक.अभ्यास.योगेन जीवः कुण्डलिनी.गृहात् ।
recaka*abhyAsa.yogena jIva: kuNDalinI.gRhAt |
उद्धृत्य योज्यते यावद् आमोदः पवनात् इव ॥६।८२।२९॥
uddhRtya yojyate yAvat Amoda: pavanAt iva ||6|82|29||
त्यज्यते विरत.स्पन्दो देहो ऽयम् काष्ठ.लोष्टवत् ।
tyajyate virata.spanda: deha: ayam kASTha.loSTavat |
देहे अपि जीवे अपि मतौ आसेचक इव आदरः ॥६।८२।३०॥
dehe api jIve api matau Asecaka iva Adara: ||6|82|30||
स्थावरे जंगमे वा अपि यथा अभिमतया इच्छया ।
sthAvare jaMgame vA api yathA abhimatayA icchayA |
भोक्तुम् तत् सम्पदम् सम्यक् जीवः अन्तो विनिवेश्यते ॥६।८२।३१॥
bhoktum tat sampadam samyak jIva: anta: vi.nivezyate ||6|82|31||
इति सिद्धि.श्रियम् भुक्त्वा स्थितम् चेत् तत् वपुः पुनः ।
iti siddhi.zriyam bhuktvA sthitam cet tat vapu: puna: |
प्रविश्यते स्वम् अन्यत् वा यद् यत् तात विरोचते ॥६।८२।३२॥
pravizyate svam anyat vA yat yat, tAta, virocate ||6|82|32||
देह.आदयः तथा बिम्बान् व्याप्तवत्या अखिलान् अथ ।
deha*Adaya: tathA bimbAn vyAptavatyA akhilAn atha |
संविदा जगद् आपूर्य सम्पूर्णम् स्थीयते अथवा ॥६।८२।३३॥
saMvidA jagat ApUrya sampUrNam sthIyate athavA ||6|82|33||
ज्ञात्वा सदा अभ्युदितम् उज्झित.दोषम् ईशः
jJAtvA sadA abhyuditam ujjhita.doSam Iza:
यत्.यद् यथा सम्.अभिवाञ्छति चित्.प्रकाशः ।
yat.yat yathA sam.abhivAJchati cit.prakAza: |
प्राप्नोति तत्.तत् चिरेण तथैव राम
prApnoti tat.tat cireNa tathaiva rAma
सम्यक्.पदम् विदुः अन्.आवरणत्वम् एव ॥६।८२।३४॥
samyak.padam vidu: an.AvaraNatvam eva ||6|82|34||
||
.
oॐm
Complete YVFiles
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi P5w3QM0Y5kJANUFh.Ia?dl=0
चित् संवित्त्या.उच्यते जीव:
cit saMvittyA ucyate jIva:
संकल्पात्स मनो भवेत् ।
saMkalpAt sa: mana: bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया.इति.आद्य्.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
next Canto:
FM6083 THE LOST PENNY 2.NV08 .z29
https://www.dropbox.com/s/15zb5ace2p1ed1i/fm6083%202.nv08%20The%20LOST%20PENNY%20.z29.docx?dl=0
FM.6.50.FM.6.99
https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
+++
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
FM6082 ATOMICITY
https://www.dropbox.com/s/dgw46vcwdska2ti/fm6082%202.nv06-07%20On%20ATOMICITY%20.z34.docx?dl=0
Oॐm
FM.6.82
ATOMICITY
jd—
the aNu.Bit is the minim here.
it is most often translated as "atom".
it is
the Singularity in a Big Bang
:
the parama.aNu.Super.Atom
generates many Singularities
.
VASISHTHA said—
अणुताम् स्थूलताम् वापि यथा गच्छति योगिनाम् ।
aNutAm sthUlatAm vA.api yathA gacchati yoginAm |
देहो नाम तथा सम्यग् वक्ष्यमाणम् इदम् शृणु ॥६।८२।१॥
deha: nAma tathA samyak vakSyamANam idam zRNu ||6|82|1||
.
~aNutA.Atomic.state.m ~sthUlatA.grossness.m vA.or.api.even/tho /
yathA.as/how gacchat.going.to.i Yogin.nAm =
deha.body: nAma.name/namely/for.example tathA.thus samyak.whole \
vakSyamAna.to.be.mentioned.m idam.this.here zRNu.hear/pay.attention
.
aNu.bit/atom.tA.ness/state.m sthUla.gross/material.tA.ness/state.m vA.or api.even/tho / yathA.as/how gacchat.going.to.i Yogin.nAm = deha.body: nAma.name/namely/for.example tathA.thus samyak.whole \ vakSyamAna.2B.mentioned.m idam.this.here zRNu.hear/pay.attention
.
if you wonder about the bodies of yogIs
(whether atomic or gross)
&
how they travel.about in them
—
all this will be explained
:
pay attention now
...
*sv. ... how the yogis made their bodies atomic, as also enormous.
*vlm.p.1. Vasishtha, continued:—Now hear me now tell you how yogis are able to expand and contract their bodies at will, reducing to atomic proportions and expanding to gross dimensions.
* aNu.bit/atom.tA.ness/state.m sthUla.gross/material.tA.ness/state.m vA.or api.even/tho / yathA.as/how gacchat.going.to.i Yogin.nAm = deha.body: nAma.name/namely/for.example tathA.thus samyak.whole \ vakSyamAna.2B.mentioned.m idam.this.here zRNu.hear/pay.attention
हृद्य् अब्ज.चक्र.कोशोर्ध्वम् प्रस्फुरत्य् आनलः कणः ।
hRdi abja.cakra.koza.Urdhvam prasphuratyAnala: kaNa: |
हेम.भ्रमरवत्.स.आन्ध्य.विद्युल् लव इ वाम्बरे ॥६।८२।२॥
hema.bhramaravat.sa.Andhya.vidyut lava* iva ambare ||6|82|2||
.
hRdi abja.cakra.koza.Urdhva.m prasphuratyA Anala: kaNa: |
hema.bhramaravat.sa.Andhya.vidyut lava* iva ambare ||6|82|2||
.
hRdi in the Heart abja.cakra.koza.Urdhvam – raincloud.chakra.sheath.above
prasphurati Anala: kaNa: a fiery spark projects hema.bhramaravat.sAndhya.vidyul.lava iva as whin golden.beelike.blinding.lightning.flash iva ambare in the sky
.
*vlm.2. There is above the lotus.like diaphragm of the heart, a blazing fire emitting its sparks, like gold coloured butterflies flirting about it, and flaring as flashes of lightning in the evening clouds. (This is the jatharAgni or culinary {digestive} fire).
*vwv.826/2 The spark of fire becomes manifest above the bud of the lotus.wheel of the heart like a golden bee and like a fragment of lightning in the twilight, over the cloud.
*sv.2 There is a spark of fire that burns just above the heart.lotus.
* hRdi in the Heart abja.cakra.koza.Urdhvam – raincloud.chakra.sheath.above prasphurati Anala: kaNa: a fiery spark projects hema.bhramaravat.sAndhya.vidyul.lava iva as i/ golden.beelike.sAndhya.lightning.stroke iva ambare in the sky.
स प्रवर्धन.संवित्त्या वात्ययैव आशु वर्धते ।
sa* pravardhana.saMvittyA vAtyayA.eva Azu vardhate |
संविद्.रूपतया नूनम् अर्कवद् यातिचोदयम् ॥६।८२।३॥
saMvit.rUpatayA nUnam arkavat yAti ca .udayam ||6|82|3||
.
pravardhana*
vAti.ayA*
.
sas.he/it pravardhana*.Samvitti.Understanding.A / vAtyayA* eva.even/only/indeed Azu.quickly\swift/a.horse vardhat.growing.e = saMvid.awareness.rUpa.form/shape/color.tA.ness/state.yA nUnam.now/just\immediately\in future/then/therefore\certainly\indeed \ arka.sun/star.vat.like/-ful yAti.coming.to ca.and/also udaya.rise/ascent.rise/ascent.m
.
sa: This (Fire)
pravardhana.saMvittyA by the proliferation of awareness
vAtyayA iva Azu vardhate grows quickly, as.if by the wind.
saMvid.rUpatayA nUnam And so with the form of Awareness
arkavat yAti ca udayam like the sun it comes to rise
.
*AB. sa Anala... ||
*vlm.3. It is fanned and roused by the enkindling animal spirit, which blows over it as with the breath of the wind; it pervades the whole body without burning it, and shines as brightly as the sun in the form of our consciousness.
*vwv.827/3 That (spark of fire) grows quickly, as if by a storm, through increasing consciousness. On account of its nature hacing the characteristic of consciousness, it certainly rises like the sun (which is self.luminous).
*sv.3 This fire is quickly augmented, but since it is of the nature of consciousness, it arises as the light of knowledge.
* सः This (Fire) प्रवर्धन.संवित्त्या by the proliferation of awareness वात्यया.इव .आशु वर्धते grows quickly, as.if by the wind. संविद्.रूपतया नूनम् And so with the form of Awareness अर्कवद् याति च उदयम् like the sun it comes to rise.
सं ध्याभ्र.प्रथमार्काभो वृद्धिमभ्यागतः क्षणात् ।
saMdhya.abhra.prathama.arka.Abha: vRddhim abhyAgata: kSaNAt |
गालयत्य् अखिलम् साङ्गम् देहम् हेम यथानलः ॥६।८२।४॥
gAlayati akhilam sAGgam deham hema yathA anala: ||6|82|4||
.
vRddhi*
abhyAgata*
gAlayat*
.
saMdhyA.twilite.abhra.cloud.prathama.first.arka.sun/star.AbhA.splendour/light/likeness/resembling: / vRddhi*.m abhyAgata*: kSaNAt.at.once/in.a.moment =
gAlayat*.i akhila.entire/total.m saGga.Connexion.m \ deha.body.m hema.gold yathA.as/how anala.fire/fireGod/digestion:
.
saMdhya.abhra.prathama.arka=Abha: dawn.cloud.first.sun=glow
vRddhim abhyAgata: kSaNAt to growth approached suddenly
gAlayati akhilam sAGgam melts it wholly w its limbs
deham m Body hema yathA anala: as fire does gold
.
*vlm.4. Being then kindled into a blaze in an instant, like the early raise of the rising sun gleaming upon the morning clouds; it melts down the whole body (to its toes and nails), as the burning furnace dissolves the gold in the crucible, (It is impossible to make out anything of this allegory).
*vwv.828/4 (The spark of fire), resembling the first ray of light in the sky at dawn, hacing obtained growth in a moment, causes the entire body with its limbs to vanish, as fire causes gold to vanish.
*sv.4 When it thus grows in magnitude in a moment, it is able to dissolve the entire body; ...
जल.स्पर्श.असहो युक्त्या गलयेत् प्रपद.आदयः ।
jala.sparza*asaha: yuktyA galayet prapada*Adaya: |
बाह्य एवानल.स्पर्शात् स्वान्ते वस्तु.विशेषतः ॥६।८२।५॥
bAhya* eva anala.sparzAt svAnte vastu.vizeSata: ||6|82|5||
.
asaha*
galay*<.et
prapada*
svAnta*
.
jala.water.sparza.touch asaha*: yukti.reason(able)/juncture.A galay*<.et prapada*.Adi.&c.a: bAhya.outside/external eva.even/only/indeed anala.fire/fireGod/digestion.sparza.touch.At svAnta*.e vastu.substance.vizeSa.distinction/difference\kind\species\individual/eminence/first.rate.tas.from/thru
.
*vlm.5. Being unextinguishable by water, it burns the whole outer body down to the feet; and then it coils inside the body, and remains in the form of the mind in the ativáhika or spiritual body of man. (It is hard to find out the hidden sense of this passage also).
*vwv.829/5 As external fire, intolerant to the contact of water on account of its peculiar nature, can just swallow it through contact within its boundary, the vital fire can swallow (the body) even from the foot upwards, by an expedient.
*sv.5 ...even the water.element in the body is evaporated by its heat.
#asaha. incapable of bearing (or producing young ones) • not bearing or enduring (ifc. or with gen.) *KSS. • not able to, not capable of (Inf. or in comp.) KSS.
स शरीर.द्वयम् पश्चाद् विधूय क्वापि लीयते ।
sa* zarIra.dvayam pazcAt vidhUya kvA api lIyate |
वि.क्षोभितेन प्राणेन नीहारो वात्यया यथा ॥६।८२।६॥
vi.kSobhitena prANena nIhAra: vAtyayA yathA ||6|82|6||
.
sa* zarIra.dvayam pazcAt vidhUya kvA api lIyate = vi.kSobhitena prANena nIhAra: vAtyayA yathA.as/how
.
sa* zarIra.dvayam pazcAt – he the dual.body – vidhUya.washed.off/removed kva api lIyate somewhen is made.to.subside vikSobhitena prANena by the tossing prANa.Air nIhAra: vAtyayA yathA as fog by the wind.
*vlm.6. Having then reduced the inner body likewise, it becomes lifeless of itself; and becomes extinct as the frost at the blowing of winds (or blast of a tempest).
*vwv.830/6 Then, that (fire), having shaken off the two bodies (i.e., the physical and the vital), vanishes somewhere due to the agitated vital air, as fog due to a storm.
*sv.6 Then, having abandoned the two bodies (the physical and the subtle), it is able to go where it likes.
हृ #hR .> #hAra .> #nIhAra: mist, fog, hoar.frost, heavy dew (cf. nihAra • ni>hR) • bowel movement [prob thru assoc. with nihAra • n. kara : "dew.maker " or "cold.rayed", the moon • n. cakSus adj.. one whose eyes are veiled by mist BhP • nIhArAya, nIhArAyate Nom. Atm. to become or make mist • nIhArIàkR, to convert into mist mcar.
आधार.नाडी.निर्हीना व्योमस्थैवावशिष्यते ।
AdhAra.nADI.nirhInA vyoma.sthA eva avaziSyate |
शक्तिः कुण्डलिनी वह्नेर् धूम.लेखा.इव निर्गता ॥६।८२।७॥
zakti: kuNDalinI vahne: dhUma.lekhA iva nirgatA ||6|82|7||
.
AdhAra.support/base\receptacle.nADI.channel.nirhIna*.a /
vyoma.spacious.sky.stha.staying/set.a eva.even/only/indeed avaziSyat.remaining.e = zakti.power/ability: Kundalinii.Serpent* of/for the vahni.fire/flame.e: \ dhUma.smoke/fog.lekhA.line/streak iva nirgata.gone.out.from.a
.
AdhAra. supportive.nADI.channel.nirhIna. unloosed.A..f..
vyoma.sthA eva avaziSyate space.set indeed/only it remains
zakti: kuNDalinI vahner the kuNDalinI Power of vahni Fire
dhUma.lekhA iva nirgatA like a smoke.streak gone forth
.
*vwv.831/7 The Power that is kuNDalinI, which has abandoned the supporting channel of bio.energy, is left remaining as (a power) existing in the space (of the subtle body), like a streak of smoke gone out of fire.
*vlm.7. The force of the Kundaliní or intestinal canal, being put out to the fundamental artery of the rectum; remains in the vacuity of the spiritual body, like a shadow of the smoke of fire.
*sv.7 The kundalini power rises up like smoke from fire and is merged in the space, as it were.
#nirhIna not cited in google in apazyat pati.nirhInA zayanam zUnyatAm gatam, y6085.003, ABComm. suggests nirhInA tyaktA || bhRSTa.bIja.upamA yeSam. punar.janana.varjitA | vAsanÂrasa.nirhInA: jIvanmuktA: hi te sthitA: || FM.5.91.46
क्रोडीकृत.मनोबुद्धि.मय=जीव.आद्य्.अहम्कृतिः ।
kroDI.kRta.mana:buddhi.maya=jIva.Adi*ahamkRti: |
अन्तः.स्फुरच् चमत्कारा धूम.लेखा इव नागरी ॥६।८२।८॥
anta:.sphurat camatkArA dhUma.lekhA iva nAgarI ||6|82|8||
.
kroDI.kRta.mano.buddhi.maya.jIva Ady.ahaMkRRiti:
chest/hollow.made.manas.buddhi.&c.construct.jIva.&c.ahaMkRti
anta:.sphurat camatkArA vibrant within is a wonderment
dhUma.lekhA iva nAgarI like a smoke.streak in a burning city
.
*vwv.832/8 (There), as the ego.activity of the individualised consciousness and the like, consisting of the mind and the intellect which have been embraced (or seized by the individualised consciousness), it provides a spectacle throbbing (or becoming manifest) within (the subtle body) like a streak of smoke in a city.
*vlm.8. This smoky shade parades over the heart like a swarthy maiden, and encloses in her bosom the subtile body composed of its mind and understanding, the living principle and its egoism.
*sv.8 Holding fast the mind, buddhi and the egosense, this kundalini shines radiantly as a particle of dust.
*jd.8 kroDI.kRta.mano.buddhi.maya.jIva Ady.ahaMkRRiti: chest/hollow.made.manas.buddhi.&c.construct.jIva.&c.ahaMkRti anta:.sphurat camatkArA vibrant within is a wonderment dhUma.lekhA iva nAgarI like a smoke.streak in a burning city.
बिसे शैले तृणे भित्ताव् उपले दिवि भूतले ।
bise zaile tRNe bhittau upale divi bhUtale |
सा यथा योज्यते यत्र तेन निर्यात्य् अलम् तथा ॥६।८२।९॥
sA yathA yojyate yatra tena niryAti alam tathA ||6|82|9||
.
bise in a lotus.fibre zaile in a mountain tRNe in grass bhittau in a wall
upale in a millstone divi in heaven bhUtale on earth
sA yathA yojyate yatra ujyate??? see MW re >vaj, <ojas
tena niryAti alam tathA
.
*vwv. 833/9. Where and in which manner it is joined, in the fibre of a lotus, in a mountain, in a straw, in a wall, in a stone, in the heaven or in the surface of the earth, by that and in that manner it goes out completely.
*vlm.9. It has the power to enter into the porous fibres of lotuses to penetrate the rocks, to stretch over the grass, to pop into houses and stones, to pry in the sky and ply in the ground, and remain and move about everywhere in the manner it likes of its own will. (This power is called sakti or energy which is omnipotent).
*sv.9 This spark or this particle is then able to enter into anything whatsoever.
*jd.9 bise in a lotus.fibre zaile in a mountain tRNe in grass bhittau in a wall upale in a millstone divi in heaven bhUtale on earth sA yathA yojyate yatra ujyate??? see MW re >vaj, <ojas tena niryAti alam tathA
संवित्तिः सैव यात्य् अहम् रस.आद्यन्तम् यथाक्रमम् ।
saMvitti: sA eva yAti aham rasa*Adyantam yathAkramam |
रसेनापूर्णताम् एति तन्त्री.भार इवाम्बुना ॥६।८२।१०॥
rasena ApUrNatAm eti tantrI.bhAra* iva ambunA ||6|82|10||
.
Samvitti.Understanding: sA.she/it eva.even/only/indeed yAti.coming.to aham.I rasa.sap/essence/flavor*Adi.beginning.&.anta.end.m yathAkramam.as.it.occured/in.order = rasa.sap/essence/flavor.ena ApUrNa*.tA.ness/state.m eti.going.to tantrI.string.bhAra.burden/weight* iva.like/as.if with/bmo ambu.water.nA
.
saMvitti: sA eva yAti aham rasa Adyantam yathAkramam rasena ApUrNatAm eti tantrI.bhAra iva ambunA
.
*vlm.10. This power produces consciousness and sensibility, by the sap and serum which it supplies to the whole body; and is itself filled with juice, like a leather bag that is dipped into a well or water.
*vwv.834/10 That conscious power kuNDalinI alone proceeds in due order to the beginning and end of the vital essence (of the body). It attains to fulness all around by the vital essence, like a mass of strings by water.
*sv.10.12 Then this kuNDalinI releases the water and the earth elements that had previously been absorbed into itself and the body resumes its original shape.
रस.आपूर्णा यथाकारम् भावयत्य् आशु तत् तथा ।
rasa*ApUrNA yathAkAram bhAvayati Azu tat tathA |
धत्ते चित्र.कृतो बुद्धौ रेखा राम यथा कृतिम् ॥६।८२।११॥
dhatte citra.kRta: buddhau rekhA rAma yathA kRtim ||6|82|11||
.
rasApUrNA yathAkAram
bhAvayati Azu tat tathA – imagining soon that thus
dhatte citrakRta: buddhau rekhA rAma yathA kRtim
.
*vwv.835/11 Rama! Filled all around with the vital essence, whatever form it conceives, it quickly assumes that in that manner, as a drawing undergoes creation in the mind of a painter.
*vlm.11. This great artery of Kundaliní being filled with gastric juice, forms the body in any shape it likes; as an artist draws the lines of a picture in any form, as it is pictured in his mind. (Hence it depends on the gastric artery to extend and sketch out the body according to its own plan).
*sv.10.12 Then this kuNDalinI releases the water and the earth elements that had previously been absorbed into itself and the body resumes its original shape.
दृढ.भाव.वशात् अन्तर् अस्थीन्य् आप्नोति सा ततः ।
dRDha.bhAva.vazAt antar asthIni Apnoti sA tata: |
मातृ.गर्भ.निषण्णेषु सु.सूक्ष्मा इव अङ्कुर.स्थितिः ॥६।८२।१२॥
mAtR.garbha.niSaNNeSu su.sUkSmA iva aGkura.sthiti: ||6|82|12||
.
dRDha.bhAva.vazAd anta: asthIni Apnoti sA tata: mAtR.garbha.niSaNNeSu su.sUkSmA iva aGkura.sthiti: #niSaNNa
.
*vlm.12. It supplies the embryonic seed placed in the foetus of the mother, with the power of its evolution into the fleshy and bony parts of its future body; as the tender sprout of the vegitative seed, waxes in time to a hard woody tree. (The act of evolution is attributed in the text to the triple causality of the physical nutrition in the stomach, the metaphysical cause of the intensity of thought in the growing mind, and the psychological tendency of the soul, produced from the fourth and prime cause of its prior propensity, which is inbred in grain and essential nature of every being, the intense thought is called [Sanskrit: *]).
*vwv.836/12 Then, it obtains bones within, on account of the power of firm thought, similar to the very subtle state of offspring within what is residing in the mother's womb.
*sv.10.12 Then this kuNDalinI releases the water and the earth elements that had previously been absorbed into itself and the body resumes its original shape.
यथा अभिमतम् आकारम् प्रमाणम् वेत्ति राघव ।
yathA abhimatam AkAram pramANam vetti rAghava |
जीव.शक्तिर् अवाप्नोति सुमेरु आदि तृण आदि च ॥६।८२।१३॥
jIva.zakti: avApnoti sumeru Adi tRNa Adi ca ||6|82|13||
.
rAghava,
whatever is wished.for
the Life.Power makes known as evident form
whether Mount.sumeru or a windblown straw
.
* rAghava yathA abhimata m since/as wished/imagined AkAram pramANam vetti it knows an evident form jIva.zakti: avApnoti the jIva.shakti meets.with sumeru.Adi tRNa.Adi ca – Mount.sumeru.&c and straw.&c.
*vlm.13. Know Ràma, this certain truth which is acknowledged by the wise, that the living principles acquire its desired state and stature, be it that of a mountain or bit of straw.
*vwv.837/13 Rama! The life.energy experiences a form as desired and obtains a size such as the mountain Sumeru or a straw.
*sv.13 Thus, the jiva is able to become as small as an atom and as big as a mountain.
* rAghava yathA abhimata m since/as wished/imagined AkAram pramANam vetti it knows an evident form jIva.zakti: avApnoti the jIva.shakti meets.with sumeru.Adi tRNa.Adi ca – Mount.sumeru.&c and straw.&c.
श्रुतम् त्वया योग.साध्यम् अणिम.आद्य्.अर्थ.साधनम् ।
zrutam tvayA yoga.sAdhyam aNima.Adi*artha.sAdhanam |
ज्ञान.साध्यम् इदानीम् त्वम् शृणु श्रवण.भूषणम् ॥६।८२।१४॥
jJAna.sAdhyam idAnIm tvam zRNu zravaNa.bhUSaNam ||6|82|14||
.
you've heard enuf about such yogic practices
as Atomicity
:
now
you ought to hear about practising Wisdom
which is more interesting to hear
.
zrutam tvayA yoga.sAdhyam aNima.Adi*artha.sAdhanam | jJAna.sAdhyam idAnIm tvam zRNu zravaNa.bhUSaNam
.
*vlm.14. You have heard. O Ràma! of certain powers as of diminishing and increasing the bulk and stature of the body, attainable by the practice of yoga; you will now hear me give you an interesting lecture, regarding the attainment of these capacities by means of knowledge or jnàna.
*sv.14 I have thus described to you the yogic method, and shall now deal with the wisdom.approach.
एकम् चिन्मात्रम् अस्ति इह शुद्धम् सौम्यम् अ.लक्षिमत् ।
ekam cit.mAtram asti iha zuddham saumyam a.lakSimat |
सूक्ष्मात् सूक्ष्मतरम् शान्तम् न जगत् न जगत्.क्रिया ॥६।८२।१५॥
sUkSmAt sUkSmataram zAntam na jagat na jagat.kriyA ||6|82|15||
.
one Consciousness.mode is here
pure cool unmarked
from subtle to subtler
at.peace
not the world
nor worldly works
.
ekam cit.mAtram asti iha zuddham saumyam a.lakSimat | sUkSmAt sUkSmataram zAntam na jagat na jagat.kriyA
.
*vlm. ... inscrutable, pure and most charming; which is minuter that the minutest, perfectly tranquil and is nothing of the mundane world or any of its actions or properties.
*sv. ... the subtlest of the subtle, tranquil, which is neither the world nor its activities.
लग् #lag .> #lakSa. (prob. fr. .> #lag. as "that which is attached or fixed") a mark, sign, token, (esp) a mark to aim at, target, object (cf. #labdha.l. • AkAze lakSam.bandh, to fix the gaze vaguely on space, look into space as if at some object barely visible in the distance • cf. also #AkAza.baddha.lakSa) • appearance, show, pretence (cf. #l..supta). •.• #lakSi. in Comp. +
तत् चिनोत्य् आत्मना आत्मानम् संकल्प.उन्मुखताम् गतम् ।
tat cinoti AtmanA AtmAnam saMkalpa*unmukhatAm gatam |
यदा तदा जीव इति प्रोक्तम् आविलताम् गतम् ॥६।८२।१६॥
yadA tadA jIva* iti proktam AvilatAm gatam ||6|82|16||
.
tat cinoti that conceives AtmanA AtmAnam by self the self saMkalpa*unmukhatAm gatam – gone to a state of conceptual unfolding +
yadA.when – tadA.then – jIva* iti proktam the Living.Jîva so is said.to.be
AvilatAm gatam gone to turbidness
.
*sv. It is aware of itself: hence this jiva.hood arises.
*vlm.16. The same chit..intellect being collected in itself into an individuality (by its power of chayana integration) from the undivided whole, and assuming the power of will or volition.sankalpa itself, becomes the living soul by transformation of its pure nature to an impure one.
* tat cinoti that conceives AtmanA AtmAnam by self the self saMkalpa*unmukhatAm gatam – gone to a state of conceptual unfolding + yadA.when – tadA.then – jIva* iti proktam the Living.Jîva so is said.to.be AvilatAm gatam gone to turbidness
असत्यम् एव संकल्प.भ्रमेण इदम् शरीरकम् ।
asatyam eva saMkalpa.bhrameNa idam zarIrakam |
जीवः पश्यति मूढात्मा बालः यक्षम् इव उद्धतम् ॥६।८२।१७॥
jIva: pazyati mUDhAtmA bAla: yakSam iva uddhatam ||6|82|17||
.
this body is a thing that is not.So
but
thru conceptual delusion
the Living jIva sees it as.if it were real
just as a muddle.headed boy sees an aroused yakSha.Demon
.
*vwv.784/17 The living being having a perplexed intellect sees this body on account of an error of thought, wuite falsely, as a boy (sees) a ghost raised up (from his fancy).
*vlm. The will is a fallacy, and the body is a mistake; (because there is no mutation of volition or personality of the infinite intellect); and the ignorant alone distinguish the living soul from the universal spirit, as the ignorant boy sees the demon in a shadow.
हन् #han .> #uddhan .> #uddhata raised (as dust), turned up • lifted up, elevated • struck (as a lute) • rude, ill.behaved • exceeding, excessive • #uddhata m. a king's wrestler • N. of a thieving donkey who brayed too loud. in the `panchatantra .> #auddhatyam – arrogance, insolence, overbearing manner, disdain KSS.
यदा तु ज्ञान.दीपेन सम्यक् आलोक आगतः ।
yadA tu jJAna.dIpena samyak Aloka* Agata: |
संकल्प.मोहः जीवस्य क्षीयते शरद्.अभ्रवत् ॥६।८२।१८॥
saMkalpa.moha: jIvasya kSIyate zarat.abhravat ||6|82|18||
.
but when by the Wisdom.Lamp full light has come
the conceptual delusion of a Living.jIva dwindles away
:
a cloud in autumn
.
*jd.18 – yadA tu jJAna.dIpena यदा तु ज्ञान.दीपेन but when by the Wisdom.Lamp samyag.Aloka सम्यग्.आलोकः आगतः proper/full light has come Agata: saMkalpa.moha: jIvasya kSIyate संकल्प.मोहः जीवस्य क्षीयते the conceptual delusion of the Living.jIva dwindles away zarad.abhravat शरद्.अभ्रवत् like a cloud in autumn.
*vlm.18. When the lamp of knowledge brings the mind to the full light of truth, then the error of volition is removed from the living soul, as the cloud of the rainy weather are dissipated in Autumn.
*sv.6.82.18 But when the jiva perceives it in the light of self.knowledge, this delusion vanishes.
*vwv.785 But, when the proper light (or sight) has arrived due to the lamp of knowledge, the mental delusion of the living being is destroyed like the autumnal cloud.
*jd.18 – yadA tu jJAna.dIpena यदा तु ज्ञान.दीपेन but when by the Wisdom.Lamp samyag.Aloka सम्यग्.आलोकः आगतः proper/full light has come Agata: saMkalpa.moha: jIvasya kSIyate संकल्प.मोहः जीवस्य क्षीयते the conceptual delusion of the Living.jIva dwindles away zarad.abhravat शरद्.अभ्रवत् like a cloud in autumn.
शान्तिम् आयाति देहो ऽयम् सर्व.संकल्प.संक्षयात् ।
zAntim AyAti deha: ayam sarva.saMkalpa.saMkSayAt |
तदा राघव निःशेषम् दीपः तैल.क्षये यथा ॥६।८२।१९॥
tadA rAghava ni:zeSam dIpa: taila.kSaye yathA ||6|82|19||
.
this body comes to rest after it has exhausted its concepts
:
then, rAghava, it's like a lamp that is exhausted of its oil
.
*jd.19 zAntim AyAti deha: ayam this body goes to peace sarva.saMkalpa.saMkSayAt after the exhaustion of all conceptualization tadA rAghava ni:.zeSam then, rAghava, it is without.residue dIpas taila.kSaye yathA as a lamp when exhausted of oil.
*vwv.786/19. rAma! then, this body wholly attains to cessation on account of the complete destruction of all thoughts (or desires), as a lamp on the loss (or removal) of the oil.
*vlm.19. The body has its rest, after the wishes have subsided in the mind; just as the lamp is extinguished after its oil is exhausted.
*jd.19 zAntim AyAti deha: ayam this body goes to peace sarva.saMkalpa.saMkSayAt after the exhaustion of all conceptualization tadA rAghava ni:.zeSam then, rAghava, it is without.residue dIpas taila.kSaye yathA as a lamp when exhausted of oil.
निद्रा.व्यपगमे जन्तुर् यथा स्वप्नम् न पश्यति ।
nidrA.vyapagame jantu: yathA svapnam na pazyati |
जीवः हि भाविते सत्ये तथा देहम् न पश्यति ॥६।८२।२०॥
jIva: hi bhAvite satye tathA deham na pazyati ||6|82|20||
.
nidrA.vyapagame निद्रा.व्यपगमे *As when emerging from Sleep
jantu: *yathA जन्तुः a person
svapnam na pazyati स्वप्नम् न पश्यति does not see/know a dream
jIva: hi जीवः हि the living #jIva too
भाविते सत्ये bhAvite satye when having.become in what.is.So
tathA deham na pazyati thus does not see/know the body.
*vlm.20. The soul that sees the truth, has no more the knowledge of his body; as the man awakened from his sleep, has no longer the apparitions of his dream appearing before him.
*sv.20 Then the jiva does not perceive the body.
*vwv.787/20. As a living being does not see a dream on the disappearance of sleep, so, the living being surely does not perceive the body when the Truth is meditated upon (or experienced).
#gam .> #apagam .> #vyapagam .> #vyapagama P. #vyapagacchati, to go away , retreat , escape , disappear MBh.&c. ; to move away from , be entirely removed or distant VarBr2S.
*jd.20 nidrA.vyapagame निद्रा.व्यपगमे *As when emerging from Sleep jantu: *yathA जन्तुः a person svapnam na pazyati स्वप्नम् न पश्यति does not see/know a dream jIva: hi जीवः हि the living #jIva too भाविते सत्ये bhAvite satye when having.become in what.is.So tathA deham na pazyati thus does not see/know the body.
अ.तत्त्वे तत्त्व.भावेन जीवः देह.आवृतः स्थितः ।
a.tattve tattva.bhAvena jIva: deha*AvRta: sthita: |
निर्देहः भवति श्रीमान् सुखी तत्त्व.एक.भावनात् ॥६।८२।२१॥
nirdeha: bhavati zrImAn sukhI tattva*eka.bhAvanAt ||6|82|21||
.
a.tattve tattva.bhAvena jIva: deha AvRta: sthita: nirdeha: bhavati zrImAn sukhI
tattva=eka.bhAvanAt
'
*vwv.788/21. The living being is remaining covered by the body due to the idea of reality in the unreal thing. He becomes free from the physical body, glorious and happy, on account of the sole contemplation of the Reality.
*vlm.21. It is the mistaking of the unreal for the real or what is the same, the ascribing of reality to the unreality that gives the colour of reality to false material bodies; but the knowledge of the truth removes the error of the corporal body, and restore the soul to its wonted splendour and true felicity.
*sv.23 21.26 The confusion of the body with the self is the greatest delusion, which the light of the sun cannot dispel.
अनात्मनि शरीर.आदाव् आत्म.भावनम् अङ्ग यत् ।
anAtmani zarIra.Adau Atma.bhAvanam aGga yat |
सूर्य.आदि.आलोक.दुर्भेदम् हार्दम् तत् दारुणम् तमः ॥६।८२।२२॥
sUrya.Adi.Aloka.durbhedam hArdam tat dAruNam tama: ||6|82|22||
.
an.Atmani when nonSelf zarIra*Adau in the body &c
Atma.bhAvanam aGga yat what is self.feeling in the flesh
sUrya.Adi.Aloka / sUrya Adya Aloka.durbhedam
hArdam m heart.felt
tat dAruNam tama: that terrible darkness
.
*vlm.22. But the error of taking the material body for the immaterial soul, is so deep rooted in the mind; that it is as difficult to remove, as it is for the strongest sun beams to perceive the mental gloom of men.
*sv.23 21.26 The confusion of the body with the self is the greatest delusion, which the light of the sun cannot dispel.
आत्मन्य् एव आत्म.भावेन सर्व.व्यापि निरञ्जनम् ।
Atmani eva Atma.bhAvena sarva.vyApi niraJjanam |
चिन्मात्रम् अमलः अस्मि इति ज्ञान.आदित्येन नश्यति ॥६।८२।२३॥
cit.mAtram amala: asmi iti jJAna*Adityena nazyati ||6|82|23||
.
in self indeed Atma.bhAvena by self.feeling sarva.vyApi the all.pervading niraJjana.stainless.m cin.mAtram Concious,mode amala: asmi "immaculate am I" iti so jJAna Adityena nazyati by the Wisdom.Sun is destroyed
*vlm.23. This impervious darkness of the mind, is only to be perceived by the sun.shine of knowledge; that our soul is the seat of immaculate and all pervading spirit of God, and that I myself am no other than the pure intellect which is in me. (The anal Huq of Mansur).
*sv.23 21.26 The confusion of the body with the self is the greatest delusion, which the light of the sun cannot dispel.