DAILY READINGS tu 26 December
jivadas
DAILY READINGS tu 26 December
fm4042 1.dc26-27 HOW CONSCIOUSNESS BECOMES .z52
fm6111 2.dc.26 kacha's Awakening .z41
https://www.dropbox.com/s/80mmfcuess4kioq/fm6111%202.dc.26%20kacha%27s%20Awakening%20.z41.docx?dl=0
fm7213 3.dc26-27 Another rAma .z50
https://www.dropbox.com/s/mhg5yeidvabp3nd/fm7213%203.dc26-27%20Another%20_rAma.docx?dl=0
Group Page
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 ।
saMkalpAt sa:_ mana:_ bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
Oॐm
+++
Jiva Das
FM6111 KACHA'S AWAKENING 2.DC.26 .z41
https://www.dropbox.com/s/80mmfcuess4kioq/fm6111%202.dc.26%20kacha%27s%20Awakening%20.z41.docx?dl=0
FM.6.100-FM.6.128 end
https://www.dropbox.com/s/pdodnjvcjtvlzt8/fm.6.100-fm.6.128%20end.docx?dl=0
FM.6.111
KACHA'S AWAKENING
VASISHTHA said—
एतत् ते सर्वम् आख्यातम् शिखिध्वज.कथानकम् ।
etat te sarvam AkhyAtam zikhidhvaja.kathAnakam |
अनेन गच्छन् मार्गेण न कदा.चन खिद्यसे ॥६।१११।१॥
anena gacchan mArgeNa na kadAcana khidyase ||6|111|1||
.
Now it has all been told, this little tale of Shikhidhvaja.Firecrest.
If you follow this path, youre never anywhen troubled
.
एताम् दृष्टिम् अवष्टभ्य राग.द्वेष.विनाशिनीम् ।
etAm dRSTim avaSTabhya rAga.dveSa.vinAzinIm |
नित्यम् नीरागया बुद्ध्या ति ष् Taa2x वष्टब्ध.तत्पदः ॥६।१११।२॥
nityam nIrAgayA buddhyA tiSTha avaStabhya.tatpada: ||6|111|2||
.
When you are fixed in this point of view
eliminating Love & Hate
constantly with dispassionately.realizing.mind
remain fixed in that condition.
.
*vlm. Shut out the visible world from thy sight, and shut in thy passions and affections in close confinement within thy heart; and continue with the dispassionateness of thy mind, for ever attached to the supreme spirit.
यथा शिखिध्वजो राज्यम् कृतवानेवमीदृशम् ।
yathA zikhidhvaja: rAjyam kRtavAn evam IdRzam |
राम व्यवहरन्राज्ये भोगमोक्षमयो भव ॥६।१११।३॥
rAma vyavaharan rAjye bhoga.mokSamaya: bhava ||6|111|3||
.
yathA.as/how zikhidhvaja.Shikhidvaya.Firecrest: thm rAjya.kingdom.m kRtavaan evam iidRz.am, Râma, vyavaharan whin the rAjya.kingdom.e bhoga.mokSa.Freedom.maya.made: bhava.become!
.
*vlm.3. Reign in thy kingdom with the leteration[?] of Sikhidhwaja, and conduct yourself in a manner, that may secure to you the fruition of both worlds, (namely—the peace and tranquility of thy mind in this and the liberation of the soul in the next).
*sv. BRHASPATI said: Liberation from this prison.house known as saMsAra is possible only by total renunciation, my son!
शिखिध्वज.क्रमेण_एव यथा बोधम् अवाप्तवान् ।
zikhidhvaja.krameNa_eva yathA bodham avAptavAn |
कco बृहस्पतेः पुtras तथा बुध्यस्व राघव ॥६।१११।४॥
kaca: bRhaspate: putra: tathA budhyasva rAghava ||6|111|4||
.
zikhidhvaja.krameNa eva yathA – just as in the case of shikhi.dhvaja
bodham avAptavAn – having attained realization
kaca.Kacha: of bRhaspati.Brhaspati.e: the putra.son: tathA – and thus likewise the son of bRhaspati
budhyasva rAghava – be awakened, rAghava
.
krameNa
bodha
avApta
vAn
putra.son
tathA – and thus likewise the son of bRhaspati
budhyasva rAghava – be awakened, rAghava
.
*vlm.4 As zikhi.dhwaja came by degrees to attain his enlightenment, so also did kacha the son of bRhaspati receive the enlightenment of his reason, as I shall now relate to you.
*vlm.4. As Sikhidhwaja came by degrees to attain his enlightenment, so also did kacha the son of Vrihaspati receive the light of his reason, as I shall now relate unto you.
*sv. BRHASPATI said: Liberation from this prison.house known as saMsAra is possible only by total renunciation, my son!
RÂMA said—
बृहस्पter भगवतः पुtro 'सौ भगवान् कचः ।
bRhaspate: bhagavata: putra:_asau bhagavAn kaca: |
यथा प्रबुddho भगवन् समासेन यथा वद ॥६।१११।५॥
yathA prabuddha: bhagavan samAsena yathA vada ||6|111|5||
.
the son of Lord.bhagavAn bRhas.pati
—this Lord kacha the Bright—
how he was awakened, Lord.bhagavAn, tell me all about it.
.
of bRhaspati.Brhaspati.e: bhagavat.Lord.a: putra.son: asau.this bhagavAn.Lord kaca.Kacha: | yathA.as/how prabuddha: bhagavan.Lord!
samAsena yathA.as/how vada.tell!say
.
prabuddha
samAsena
.
*VLMitra.p.5 Râma said, "Please tell me sage, in short, how this Kacha, the saintly son of sage Brihaspati, came to his enlightenment and right understanding, after he was deluded before by error, as was #zikhi.dhwaja."
VASISHTHA said—
शृणु राजन् कथाम् श्रीमान् शिखिध्वज.वत् एव सः ।
zRNu rAjan kathAm zrImAn zikhidhvaja.vat eva sa: |
प्रबोधम् परमम् यातः देव.देशिक.जः कचः ॥६।१११।६॥
prabodham paramam yAta: deva.dezika.ja: kaca: ||6|111|6||
.
zRNu rAjan kathAm zrImAn . hear, Your Majesty, a beautiful story: zikhidhvaja.vat eva sa: . just like Firecrest is he, + prabodham paramam yAta: . having come to perfect awakening, deva.dezika.ja: kaca: . the divinely born kacha the Bright.
listen, Your Majesty, to a beautiful story about someone
just like Firecrest
who came to perfect awakening
:
the divinely born kacha the Bright.
*vlm. ... kacha, son of the godlike bRhaspati...
.
dezika
zrImAn
prabodha
BRHASPATI said—
बाल.भावात् सम्.उत्तीर्णः संसार~उत्तरण~उन्मुखः ।
bAla.bhAvAt sam.uttIrNa: saMsAra~uttaraNa~unmukha: |
कचः पद.पदार्थ.ज्ञः बृहस्पतिम् अभाषत ॥६।१११।७॥
kaca: pada.padArtha.jJa: bRhaspatim abhASata ||6|111|7||
.
baala.bhaava.At samuttIrNa: saMsAra.uttaraNa.unmukha: kaca.Kacha: pada.padaartha=jJa: bRhaspati.Brhaspati.m abhASata
.
tIrNa
uttIrNa
samuttIrNa
uttaraNa
saMsArottaraNa
unmukha
saMsArottaraNonmukha
pada
padapadArthajJa
abhASata
.
*vlm.7 He had passed the period of his youth and was about to enter the career of worldly life. He had acquired full knowledge of worlds and things when he asked the following question of his father.
*vlm.7. As he has passed the period of his youth, and was about to enter the career of worldly life, and had ere this acquired the full knowledge of worlds and things, he proposed the following query to his father.
*sv. BRHASPATI said: Liberation from this prison.house known as saMsAra is possible only by total renunciation, my son!
KACHA said—
भगवन् सर्व.धर्म=ज्ञ कथम् संसृति.पञ्जरात् ।
bhagavan sarva.dharma=jJa katham saMsRti.paJjarAt |
अस्मान् निर्गम्यते ब्रूहि जन्तुना जीव.तन्तुना ॥६।१११।८॥
asmAn nirgamyate brUhi jantunA jIva.tantunA ||6|111|8||
.
bhagavan . Lord
sarva.dharma=jJa . knower of the whole dharma
katham saMsRti.paJjarAt asmAt . how from this cage of samsAra
nirgamyate . is there emergence
brUhi . tell me
jantunA jIva.tantunA . by a person with a living body?
*vlm.p.8 He said, "Tell me, O father who know all righteousness, how is the animal spirit, bound to the body by means of the too thin thread of life, released from its bondage in this temporary world?"
BRHASPATI said—
brhs
अनर्थम् अकारागारात् अस्मात् संसार.सागरात् ।
anartham akArAgArAt asmAt saMsAra.sAgarAt |
उड्डीयते निरुद्वेगम् सर्व.त्यागेन पुत्रक ॥६।१११।९॥
uDDIyate nirudvegam sarva.tyAgena putraka ||6|111|9||
.
anartham . what is not wanted
a.kArAgArAt asmAt saMsAra.sAgarAt . no longer a prison, from this samsAra Sea uDDIyate nirudvegam . is flown.over without trouble
sarva.tyAgena . by forsaking it all
putraka . my boy.
*vlm.9 bRhaspati replied, "The soul, my son, is well able to fly away easily and swiftly over the perilous ocean of the world, by means of its abandonment of concerns with it."
*sv. BRHASPATI said: Liberation from this prison.house known as saMsAra is possible only by total renunciation, my son!
*jd.9 . anartham . what is not wanted a.kArAgArAt asmAt saMsAra.sAgarAt . no longer a prison, from this samsAra Sea uDDIyate nirudvegam . is flown.over without trouble sarva.tyAgena . by forsaking it all putraka . my boy.
VASISHTHA said—
vv
इति_आकर्ण्य कचः वाक्यम् पितुः परम.पावनम् ।
iti_AkarNya kaca: vAkyam pitu: parama.pAvanam |
सर्वम् एव परित्यज्य जगाम_एकान्त.काननम् ॥६।१११।१०॥
sarvam eva parityajya jagAma_ekAnta.kAnanam ||6|111|10||
.
iti_AkarNya kaca: .
so kacha having given ear
vAkyam pitu: .
to his father's words
parama.pAvanam sarvam eva parityajya –
jagAma_ekAnta.kAnanam .
went to a forest solitude.
*vlm. kacha, hearing this holy statement of his father, abandoned all his earthly properties and expectations and left his house and went to forest where he took his shelter.
*sv. Hearing this, Kaca went away to the forest, having renounced everything.
बृहस्पतेः तत् गमनम् न_उद्वेगाय बभूव ह ।
bRhaspate: tat gamanam na_udvegAya babhUva ha |
संयोगे च वियोगे च महान्तः हि महाशयाः ॥६।१११।११॥
saMyoge ca viyoge ca mahAnta: hi mahAzayA: ||6|111|11||
.
bRhaspate: tat gamanam na_udvegAya babhUva ha .
bRhas.pati was not disturbed by his son's departure
saMyoge ca viyoge ca –
mahAnta: hi mahAzayA: . .
~11 bRhaspati was filled with sorrow at his departure, because it is nature of good hearted men to feel equal anxiety both at the union as well as the separation of their friends.
*sv. ... bRhaspati was unaffected by this turn of events. Wise ones remain unaffected by union and separation.
*vlm.11. Vrihaspati was filled with sorrow at his departure; because it is nature of good hearted men, to feel equal anxiety both at the union as well as the separation of their friends and inmates.
*sv. Hearing this, Kaca went away to the forest, having renounced everything. bRhaspati was unaffected by this turn of events. Wise ones remain unaffected by union and separation.
अथ वर्षेषु जातेषु त्रिषु पञ्चसु सः_अनघ ।
atha varSeSu jAteSu triSu paJcasu sa:_anagha |
पुनः प्राप महारण्ये कस्मिन्.चित् पितरम् कचः ॥६।१११।१२॥
puna: prApa mahAraNye kasmin.cit pitaram kaca: ||6|111|12||
.
then
when three years passed for him, and five years more, dear boy, again
kacha met his father somewhere in the great forest
.
atha varSeSu jAteSu
triSu paJcasu sa:_anagha |
puna: prApa
mahAraNye kasmin.cit
pitaram kaca:
.
*VLMitra.p.12 After the sinless Kacha had passed eight years in solitude, he encountered his reverent father who had been looking for him in the woods.
परिपूज्य_अभिवाद्य_एनम् समालिङ्गित.पुत्रकम् ।
paripUjya_abhivAdya_enam samAliGgita.putrakam |
अपृच्छत् वाक्.पतिम् भूयः स* कचः कान्तया गिरा ॥६।१११।१३॥
apRcchat vAk.patim bhUya: sa* kaca: kAntayA girA ||6|111|13||
.
paripUjya abhivAdya enam –
samAliGgita.putrakam –
apRcchat vAk.patim bhUya: sa* kaca: kAntayA girA
.
~13. The son rose and did homage to his venerable father, who embraced him in his arms and breast. kacha then spoke to his father, the lord of speech, in words that flowed like honey from his lips.
*vlm.13. The son rose and did homage to his venerable father, who embraced him in his arms and to his breast; and then, bespoke to his father—]the lord of speech..in words that flowed like honey from his lips.
*sv.12.13.14 After eight years of seclusion and austerity, Kaca happened to meet his father once again and asked him: "Father, I have performed austerities for eight years after renouncing everything; how is it I have not attained the state of supreme peace?"
KACHA said—
kacs
अद्य_इदम् अष्टमम् वर्षम् सर्व.त्यागः कृतः मया ।
adya_idam aSTamam varSam sarva.tyAga: kRta: mayA |
तथा_अपि तात विश्रान्तिम् न_अधिगच्छामि_अनिन्दताम् ॥६।१११।१४॥
tathA_api tAta vizrAntim na_adhigacchAmi_anindatAm ||6|111|14||
.
adya idam aSTamam varSam . today after eight years of total renunciation by me sarva.tyAga: kRta: mayA tathA api tAta . even so, Daddy,
vizrAntim na adhigacchAmi anindatAm
.
*vlm.14 kacha said, "You see father, that for these full eight years I have forsaken everything and taken myself to this solitary retreat. Still, why is it that I do not enjoy the lovely and lasting peace of mind which I have been seeking so long?"
and asked him: "Father, I have performed austerities for eight years after renouncing everything; how is it I have not attained the state of supreme peace?"
*vlm.14. kacha said:—You see father, that I have for these full eight years, forsaken every thing and betaken myself to this solitary retreat, and still why is it, that I do not enjoy the lovely and lasting peace of mind which I have been seeking so long?
*sv.12.13.14 After eight years of seclusion and austerity, Kaca happened to meet his father once again and asked him: "Father, I have performed austerities for eight years after renouncing everything; how is it I have not attained the state of supreme peace?"
#vizrAnti — .f.. . rest, repose; abatement, cessation, coming to an end; — vizrAntikR . vizrAntikRta . causing or giving rest; vizrAntibhUmi — f. . means of relaxation — y1027.001 .027010 — y2014.053 —019010 — vizrAntivaira . one who has ceased from enmity. — In YV, the term is particularly used for the repose of mind produced by sarvatyAga, the forsaking of everything—not necessarily their renunciation, but rather their forsaking, or non.attachment. See the Story of kacha, y61111.
VASISHTHA said—
vv
एवम् आर्त.वचः तस्मिन् कचे वदति कानने ।
evam Arta.vaca: tasmin kace vadati kAnane |
"सर्वम् एव त्यज"_इति_उक्त्वा वाक्.पतिः दिवम् उद्ययौ ॥६।१११।१५॥
"sarvam eva tyaja"_iti_uktvA vAk.pati: divam udyayau ||6|111|15||
.
evam Arta.vacas tasmin kace vadati –
kacha's sorrowful words being spoken there
kAnane –
in the forest
sarvam eva tyaja –
"Give it all up"
iti uktvA vAk.pati: divam udyayau –
so having said, that Lord of Speech rose.up into the sky.
*vlm.15. Vasishtha related—Upon hearing these sorrowful words of kacha, the lord of speech for Vrihaspati told him again to abandon his all, and then left him and made his way to the upper sky.
*sv.15..19 bRhaspati merely repeated his previous commandment, "Renounce everything, " and went away. Taking it as a hint, Kaca discarded even the bark with which he covered his body.
*jd.15 . evam Arta.vacas tasmin kace vadati . kacha's sorrowful words being spoken there kAnane . in the forest sarvam eva tyaja . "Give it all up" iti uktvA vAk.pati: divam udyayau . so having said, that Lord of Speech rose.up into the sky.
गते तस्मिन् कचः देहात् वल्कल+आदि_अपि_अथ_अत्यजन् ।
gate tasmin kaca: dehAt valkala+Adi_api_atha_atyajan |
गत~इन्दु~अभ्र~अर्क.तारेण शरत्.व्योम्ना समः_अभवत् ॥६।१११।१६॥
gata~indu~abhra~arka.tAreNa zarat.vyomnA sama:_abhavat ||6|111|16||
.
gate tasmin kaca: dehAt valkala+Ady apy atha atyajan
gata~indu.abhra.arka.tAreNa
zarad.vyomnA samo abhavat
16 After his father’s departure, kacha cast off his clothing made of tree bark and leaves. His frail body appeared out of it like the clear autumn sky after the setting of the sun and the rise of the stars of heaven.
*sv.15..19 .... Taking it as a hint, Kaca discarded even the bark with which he covered his body.
*vlm.16. After his father's departure, kacha Cast[cast] off his mantle made of the bark and leaves of trees; when his frail body appeared out of it like the clear autumnal sky, after the setting of the sun and the stars of heaven.
*sv.15..19 bRhaspati merely repeated his previous commandment, "Renounce everything, " and went away. Taking it as a hint, Kaca discarded even the bark with which he covered his body.
गतेन्द्वभ्रार्कतारेण शरद्व्योम्ना समोऽभवत् ।। १६
VA . gata~indv.abhra~Arka.tAreNa here “gata”/gone refers to all
indv.abhra~Arka.tAreNa?
i.e. he became like autumn sky without moon, cloud, sun and stars?
AS: Yes.
Actually, इन्दु+अभ्र+अर्क+तारा, first form a (द्वंद्व) समास : इन्द्वभ्रार्कतारा . Then pile on गत to make a बहुव्रीहि समास. Finally the resulting:
गतेन्द्वभ्रार्कतारा turns into a neuter
noun गतेन्द्वभ्रार्कतार to match व्योमन् in gender. The instrumental case is for the
comparison.
पुनर्=वर्ष.त्रयेण_एष* कस्मिन् चित् कानन~अन्तरे ।
punar=varSa.trayeNa_eSa* kasmin cit kAnana~antare |
तत्याज_अम्बुद.वर्ष+आदि शरदा_एव नभस्तलम् ॥६।१११।१७॥
tatyAja_ambuda.varSa+Adi zaradA_eva nabhastalam ||6|111|17||
.
punar=varSa.trayeNa eSa: . for another three years he
kasmin.cit kAnana.antare . somewhere in a forest
tatyAja ambuda.varSa+Adi –
zaradA eva nabhastalam
.
~17 He then moved to another forest where he took shelter in the cave of a rock that protected him from rain and rainy clouds, just as the autumn sky protects the landscape from the floods of rain.
*vlm.17. He then removed to another forest, where he took shelter in the cave of a rock, that defended him from rains and rainy clouds, as the autumnal sky protects the landscape from the floods of rain.
*sv.15..19 bRhaspati merely repeated his previous commandment, "Renounce everything, " and went away. Taking it as a hint, Kaca discarded even the bark with which he covered his body.
तत्याजाम्बुदवर्षादि शरदीव नभस्तलम् ।। १८
VA . comparison not clear.
AS:It appears that the two lines of v. 17
should be exchanged, because this line (which is actually in v. 17 (line 2)
extends the thought in v. 16.
The meaning is: As the sky foregoes clouds and rains and becomes peaceful in
autumn, he settled in an isolated place with all bodily activities suspended
except for breathing.
उपासा_एकः दिगन्तेषु शान्त.शून्य.वपुः श्वसन् ।
upAsA_eka: diganteSu zAnta.zUnya.vapu: zvasan |
दूयमान.मनाः प्राप तम् एव पितरम् गुरुम् ॥६।१११।१८॥
dUyamAna.manA: prApa tam eva pitaram gurum ||6|111|18||
.
upAsA eka: . he lived alone
diganteSu . in remote places
zAnta.zUnya.vapu: zvasan –
dUyamAna.manA: prApa tam eva pitaram gurum . .
*vlm.18 He lived all alone on one side of a wood with his naked body and tranquil and vacant mind, breathing only the breath of his life. As he was afflicted on one occasion in this state of his body and mind, he happened to see his father standing before him.
#as .> #upAs . upa>as . #upAsA .f.. homage , adoration , worship_KSS.&c.
कृत.पूजा.आक्रमौ भक्त्या समालिङ्गित.पुत्रकम् ।
kRta.pUjA.Akramau bhaktyA samAliGgita.putrakam |
अपृच्छत् स* कचः भूयः खेद.गद्गदया गिरा ॥६।१११।१९॥
apRcchat sa* kaca: bhUya: kheda.gadgadayA girA ||6|111|19||
.
kRta.pUja~Akramau bhaktyA – having performed the ritual worship
samAliGgita.putrakam – embracing him as his son
apRcchat sa* kaco bhUya: . that kacha asked again
kheda.gadgadgayA girA – with a stammering voice
.
~19 The pious son rose from his seat and did reverence to his father with all the marks of filial piety. Being then clasped in his close embrace, he asked him in his faltering words as follows.
*vlm.19. The pious son rose from his seat, and did reverence to his sire with all the marks of filial piety; being then clasped in his close embrace, he asked him in his faltering words as follows:—
*sv.15..19 bRhaspati merely repeated his previous commandment, "Renounce everything, " and went away. Taking it as a hint, Kaca discarded even the bark with which he covered his body.
#samAliGgita . mfn. clasped firmly , embraced closely Pan5cat.
#gadgada . stammering , stuttering (said of persons and of utterances) MBh. &c. ; • gadgadam . stammering , indistinct or convulsive utterance (as sobbing &c.) ib.
*jd.19 . kRta.pUja~Akramau bhaktyA . having performed the ritual worship samAliGgita.putrakam . embracing him as his son apRcchat sa* kaco bhUya: . that kacha asked again kheda.gadgadgayA girA . with a stammering voice:
KACHA said—
kacs
तात सर्वम् परित्यक्तम् कन्थाम् वेणु.लता.आदि_अपि ।
tAta sarvam parityaktam kanthAm veNu.latA.Adi_api |
तथा_अपि न_अस्ति विश्रान्तिः स्वपदे किम् करोमि_अहम् ॥६।१११।२०॥
tathA_api na_asti vizrAnti: svapade kim karomi_aham ||6|111|20||
.
Daddy, I have renounced everything
:
my ragged robe and staff, my grove—
yet even so there's no repose of mind.
in such a state what do I do?
.
tAta . Daddy, sarvam parityaktam . I have renounced everything kanthAm veNu.latA.Ady api . this ragged robe and staff, this grove + tathA api na asti vizrAnti: . even so there is no repose svapade kim karomi aham . in such a state what do I do?
*sv. ... I have renounced even the stick and clothes, etc.
*vlm. ... my ragged wrapper and my shelter of reeds and weeds ...
~AB. veNu.latA daNDa: | Adi.padAt kamaNdalu....||
#kanthA – a rag, patched garment (especially one worn by certain ascetics) +
* tAta . Daddy, sarvam parityaktam . I have renounced everything kanthAm veNu.latA.Ady api . this ragged robe and staff, this grove + tathA api na asti vizrAnti: . even so there is no repose svapade kim karomi aham . in such a state what do I do?
BRHASPATI said—
brhs
चित्तम् सर्वम् इति प्राहुः तत्.त्यक्त्वा पुत्र राजसे ।
cittam sarvam iti prAhu: tat.tyaktvA putra rAjase |
चित्त.त्यागम् विदुः सर्व.त्यागम् सर्व.विदः जनाः ॥६।१११।२१॥
citta.tyAgam vidu: sarva.tyAgam sarva.vida: janA: ||6|111|21||
.
cittam sarvam iti prAhu: – "Affective mind is everything" they say
tat.tyaktvA putra rAjase – that having abandoned, son, you rule/shine
citta.tyAgam vidu: – affection.abandonment they know as
sarva.tyAgam sarva.vida: janA: . All.abandonment. all.knowing people...
*vwv.2072. Son! They declare that the mind is everything. Having renounced that, you are eminent. People who know everything consider the renunciation of the mind as renunciation.
*vlm.21. Vrihaspati said:—I told you my son, to forsake your all, and this all means the mind, which comprehends all things in it; it is by forsaking your mind that you can gain your perfect felicity, because the learned know the mind to be all in all, on account of its being the container of every thing in itself, and there being nothing, besides the ideas of them in our minds.
*sv.21..24 bRhaspati thereupon said: "By 'total' is meant only the mind, for mind is the all. Renunciation of the mind is total renunciation." Having said so, bRhaspati vanished from sight. Kaca looked within in an effort to find the mind in order that it might be renounced. However much he searched, he could not find what could be called the mind! Unable to find the mind, he began to think: "The physical substances like the body cannot be regarded as mind. Why, then, do I vainly punish the innocent body? I shall go back to my father and shall enquire into the whereabouts of the terrible enemy known as the mind. Knowing it, I shall renounce it."
VASISHTHA said—
vv
इति_उक्त्वा वाक्पतिः पुत्रम् पुप्लुवे तरसा नभः ।
iti_uktvA vAkpati: putram pupluve tarasA nabha: |
अन्वियेष कचः चित्तम् परित्यक्तुम् अखिन्न.धीः ॥६।१११।२२॥
anviyeSa kaca: cittam parityaktum akhinna.dhI: ||6|111|22||
.
iti_uktvA vAkpati: putram – ...
pupluve tarasA nabha: –
anu.iyeSa kaca: cittam –
parityaktum akhinna.dhI: . .
AB. anviyeSa* anviSTavAn ||
*sv.21..24 Having said so, bRhaspati vanished from sight. Kaca looked within in an effort to find the mind in order that it might be renounced.
*vlm.22. Vasishtha related:—Saying so, the lord of speech..Vrihaspati flew hastily into the sky; and his son kacha, strove hence forth to relinquish the thoughts and operations of his mind.
*sv.21..24 ...Having said so, bRhaspati vanished from sight. Kaca looked within in an effort to find the mind in order that it might be renounced.
चिन्तयन्_अपि_असौ चित्तम् न यदा वेद कानने ।
cintayan_api_asau cittam na yadA veda kAnane |
तदा संचिन्तयाम्.आस धिया_एव पितरम् ययौ ॥६।१११।२३॥
tadA saMcintayAm.Asa dhiyA_eva pitaram yayau ||6|111|23||
.
cintayan api asau – thinking altho he was
cittam na – affective mind not
yadA – when
veda.kAnane –
tadA –
saMcintayAm.Asa dhiyA eva pitaram yayau . .
*sv. However much he searched, he could not find what could be called the mind!
*vlm.23. But as found it impossible to subdue his mind, as also to suppress its action and motion; he then recalled his father to his mind, and thought in himself to be got into his presence.
*sv.21..24 However much he searched, he could not find what could be called the mind! Unable to find the mind, he began to think: "The physical substances like the body cannot be regarded as mind. Why, then, do I vainly punish the innocent body? I shall go back to my father and shall enquire into the whereabouts of the terrible enemy known as the mind. Knowing it, I shall renounce it."
पदार्थ.वृन्दम् देह+आदि न चित्तम् इति कथ्यते ।
padArtha.vRndam deha+Adi na cittam iti kathyate |
तत् एतत् किम् क्व वा व्यर्थम् निरागस्कम् त्यजामि_अहम् ॥६।१११।२४॥
tat etat kim kva vA vyartham nirAgaskam tyajAmi_aham ||6|111|24||
.
padArtha.vRndam deha+Adi –
na cittam iti kathyate . +
tat etat kim kva vA vyartham –
nirAgaskam tyajAmi aham
.
~24 He considered in himself that the mind was no part of his body or anything among the known categories in nature. "It is quite aloof and apart from all, and therefore perfectly guiltless in itself. Why then should I abandon so innocent and constant a companion of mine?
*sv. Unable to find the mind, he began to think: "The physical substances like the body cannot be regarded as mind. Why, then, do I vainly punish the innocent body?
*vlm.24. He considered in himself, the mind to be no part of his body, nor anything among the known categories in nature; It is quite aloof and apart from all, and therefore perfectly guiltless in itself, why should I then abandon so innocent and constant a companion of mine.
*sv.21..24 bRhaspati thereupon said: "By 'total' is meant only the mind, for mind is the all. Renunciation of the mind is total renunciation." Having said so, bRhaspati vanished from sight. Kaca looked within in an effort to find the mind in order that it might be renounced. However much he searched, he could not find what could be called the mind! Unable to find the mind, he began to think: "The physical substances like the body cannot be regarded as mind. Why, then, do I vainly punish the innocent body? I shall go back to my father and shall enquire into the whereabouts of the terrible enemy known as the mind. Knowing it, I shall renounce it."
#Agas .n.. transgression , offence , injury , sin , fault RV. AV. &c.
पितुः सकाशम् गच्छामि ज्ञातुम् चित्तम् महारिपुम् ।
pitu: sakAzam gacchAmi jJAtum cittam mahAripum |
ज्ञात्वा तत् संत्यजामि_आशु ततः तिष्ठामि विज्वरः ॥६।१११।२५॥
jJAtvA tat saMtyajAmi_Azu tata: tiSThAmi vijvara: ||6|111|25||
.
pitu: sakAzam gacchAmi
jJAtum cittam mahAripum – to know the Affection as a great enemy
jJAtvA tat saMtyajAmy Azu tatas tiSThAmi vijvara:
.
~25 Therefore I shall seek my father’s help to learn how and why the mind is accounted as the greatest enemy of men. Learning this fully from him, I will immediately forsake it from me and obtain my joy thereby."
*vlm.25. I shall therefore have recourse to my father, to learn how and why the mind is accounted as the greatest enemy of men. Learning this fully from him, I will forthwith forsake it from me, and purchase my felicity thereby.
*sv.25.26.27 Having thus resolved, Kaca sought his father's presence and asked, "Please tell me what the mind is so that I may renounce it." bRhaspati replied:
*sakAza
VASISHTHA said—
vv
इति संचिन्त्य स* कचः उज्जगाम त्रिविष्टपम् ।
iti saMcintya sa* kaca: ujjagAma triviSTapam |
वाक्.पतिम् प्राप्य स.स्नेहम् ववन्दे प्रणनाम च ॥६।१११।२६॥
vAk.patim prApya sa.sneham vavande praNanAma ca ||6|111|26||
.
iti saMcintya sa: kaca: .
so this kacha having considered
ujjagAma triviSTapam .
he rose to the heavens
vAk.patim prApya .
approached the Lord of Speech
sa.sneham –
vavande praNanAma ca – .
*vlm.26 Vasishta related:—Having thought so, kacha went upward to the upper sky where he met the lord of speech. He bowed down to him and did his homage with filial respect and affection.
*vlm.26. Vasishtha related:—Having thought so, kacha went upward to the upper sky, and meeting the lord of speech there, he bowed down to him, and did his homage with filial love and affection.
*sv.25.26.27 Having thus resolved, Kaca sought his father's presence and asked, "Please tell me what the mind is so that I may renounce it." bRhaspati replied:
*vavande
*praNanAma
अपृच्छत् च_एनम् एकान्ते किम् चित्तम् भगवन् वद ।
apRcchat ca_enam ekAnte kim cittam bhagavan vada |
स्वरूपम् ब्रूहि चित्तस्य येन तत् संत्यजामि_अहम् ॥६।१११।२७॥
svarUpam brUhi cittasya yena tat saMtyajAmi_aham ||6|111|27||
.
apRcchat ca enam . and he asked him
ekAnte . privately
kim cittam bhagavan vada . "what is chitta, lord, say
svarUpam brUhi cittasya yena . tell me the nature of chitta whereby
tat saMtyajAmi aham . I abandon that
.
~27 kacha then asked his father to tell him the true nature and form of the mind so that he would be able to detect it and accordingly forsake it.
*vlm.27. He then called him aside, and asked him to tell him the true nature and form of the mind, so that he could be enabled to detect it thereby, and forsake it accordingly from him.
*sv.25.26.27 Having thus resolved, Kaca sought his father's presence and asked, "Please tell me what the mind is so that I may renounce it."
*jd.27 . apRcchat ca enam . and he asked him ekAnte . privately kim cittam bhagavan vada . "what is chitta, lord, say svarUpam brUhi cittasya yena . tell me the nature of chitta whereby tat saMtyajAmi aham . I abandon that.
BRHASPATI said—
brhs
चित्तम् निजम् अहम्.कारम् विदुः चित्त.विदः जनाः ।
cittam nijam aham.kAram vidu: citta.vida: janA: |
अन्तर्यः_अयम् अहम्भावः जन्तोः तत् चित्तम् उच्यते ॥६।१११।२८॥
antarya:_ayam ahambhAva: janto: tat cittam ucyate ||6|111|28||
.
*jd.28 . cittam nijam aham.kAram . the citta Affective mind is the innate aham.kAra."I"dentity vidu: cittavido janA: . as is known to people who understand citta antar ya:_ayam . what is within this ahambhAva: janto: . "I".feeling of a person tac cittam ucyate . that is called "citta" — the "chitted", . or the tac.citta That.conceived.
chitta is the affective mind
the innate aham.kAra."I"dentity
is known as effected chitta
:
what underlies this "I".feeling of a person
that is called "chitta".
*sv.28 "They who know the mind say that the mind is the 'I'. The egosense that arises within you is the mind."
*vlm.28. Vrihaspati answered:—The mind is known as the egoism of a man, by men acquainted with the mental science or psychology; the inward feeling of one 's egoism, takes the name of his mind and no more.
*sv.28 bRhaspati replied: "They who know the mind say that the mind is the 'I'. The egosense that arises within you is the mind."
*jd.28 . cittam nijam aham.kAram . the citta Affective mind is the innate aham.kAra."I"dentity vidu: cittavido janA: . as is known to people who understand citta antar ya:_ayam . what is within this ahambhAva: janto: . "I".feeling of a person tac cittam ucyate . that is called "citta" — the "chitted", . or the tac.citta That.conceived.
KACHA said—
kacs
त्रयःत्रिंशन्.महाकोटि=प्रमाणस्य महामते ।
traya:triMzan.mahAkoTi=pramANasya mahAmate |
गुरो गीर्वण.वृन्दस्य कथम् एतत् उदेति मे ॥६।१११।२९॥
guro gIrvaNa.vRndasya katham etat udeti me ||6|111|29||
.
trayas.triMzan.mahAkoTi=pramANasya gIrvaNa.vRndasya
Of the name of the 33 MahAkotis of gods, — or guru of… as VLm — * pramANa — "In the name of all the gods at once", as Shakespeare puts it .
mahAmate guro . most clever Guru, —
katham etad udeti me . how does this happen to me? —
*vlm.29 kacha replied and said, "O father of unlimited understanding who is the teacher of all the multitude of gods, explain to me this intricate point of identity of the mind or intellect or egoism.
*vlm.29. kacha rejoined and said:—O sire of unlimited understanding, that art the preceptor of thirty three millions of gods; explain to me this intricate point of identity of the mind or intellect or egoism.
*sv.29.30 "But, that is difficult, if not impossible, " said Kaca.
मन्ये_अस्य दुष्करः त्यागः न सिद्धिम् उपगच्छति ।
manye_asya duSkara: tyAga: na siddhim upagacchati |
कथम् एव किल त्यक्तुम् शक्यते योगिनाम् वर ॥६।१११।३०॥
katham eva kila tyaktum zakyate yoginAm vara ||6|111|30||
.
* I think of this
duS.kara: tyAga: . hard.making tyAga Renunciation
na siddhim upagacchati . does not approach to siddhi Power
katham eva kila tyaktum . how, indeed, alas, to renounce
zakyate . is one able
yoginAm vara . o best of yogis?
*vlm.30. I see the difficulty both of forsaking his mind, as also of his forgetting his egoism or self.personality; and own also the impossibility of one 's consummation, without his relinquishing both of these; tell me now, O thou greatest of yogi thinkers, how is it possible to get rid of them in any wise.
*sv.29.30 "But, that is difficult, if not impossible, " said Kaca.
*jd.30 . manye asya . I think that this duS.kara.s tyAga: . hard.making tyAga Renunciation na siddhim upagacchati . does not approach to siddhi Power katham eva kila tyaktum . how, indeed, alas, to renounce zakyate . is one able yoginAm vara . o best of yogis?
BRHASPATI said—
brhs
अपि पुष्प~अवदलनात् अपि लोचन.मीलितात् ।
api puSpa~avadalanAt api locana.mIlitAt |
सुकरः_अहम्.कृतेः त्यागः न क्लेशः_अत्र मनाक्.अपि ॥६।१११।३१॥
sukara:_aham.kRte: tyAga: na kleza:_atra manAk.api ||6|111|31||
.
api puSpa.avadalanAt – even than plucking a flower
api locana.mIlitAt – even than blinking your eyes
sukara: aham.kRte: tyAga: – easier is abandoning the "I"dentity
na kleza: atra manAg.api – no trouble here, not a bit!
.
*vwv.1937/31. The giving up of the ego (or the sense of "I" which is the root of all thoughts) is easier to perform than even the splitting off of a flower or the winking of the eyes. There is not even a little trouble in this matter.
*vlm.31 bRhaspati answered:—Why my son, the destruction of our egoism is as easy as the blinking of our eyelids and easier far than crushing flowers. There is not the least pain in rejecting this feeling.
*vlm.31. Vrihaspati answered:—Why my son, the demolition of our egoism is as easy as the twinkling of our eyelids, and easier far than the crushing of flowers; and there is not the least pain in your rejecting this feeling.
*sv.31..38 bRhaspati responded: "On the other hand, it is easier than crushing a flower which is in your hand, easier than closing your eyes! For that which appears to be because of ignorance perishes at the dawn of knowledge. In truth there is no egosense. It seems to exist on account of ignorance and delusion. Where is this egosense, how did it arise, what is it? In all beings at all times there is but the one pure consciousness! Hence, this egosense is but a word.
यथा_एतत् एवम् तनय तथा शृणु वदामि ते ।
yathA_etat evam tanaya tathA zRNu vadAmi te |
अज्ञान.मात्र.संसिद्धम् वस्तु ज्ञानेन नश्यति ॥६।१११।३२॥
ajJAna.mAtra.saMsiddham vastu jJAnena nazyati ||6|111|32||
.
yathA . as etat evam tanaya . this, so, son, tathA thus zRNu vadAmi te . hear what I tell you ajJAna.mAtra.saMsiddham . established as a mode of ignorance vastu jJAnena nazyati . substantial reality is destroyed by jnAna.Wisdom.
and so, my son, this is thus
—listen to what I'm telling you—
when it is established as a mode of ignorance
substantial reality
is destroyed by jnAna.Wisdom
.
*vwv.1938/32. Son! As this is in this manner, so do I tell you. Hear this. An object which is accomplished by mere ignorance vanishes by knowledge.
* yathA . as etat evam tanaya . this, so, son, tathA thus zRNu vadAmi te . hear what I tell you ajJAna.mAtra.saMsiddham . established as a mode of ignorance vastu jJAnena nazyati . substantial reality is destroyed by jnAna.Wisdom.
वस्तुतः न_अस्ति_अहम्.कारः पुत्र मिथ्या.भ्रमः यथा ।
vastuta: na_asti_aham.kAra: putra mithyA.bhrama: yathA |
असन् सन्_इव सम्पन्नः बाल.वेतालवत् स्थितः ॥६।१११।३३॥
asan san_iva sampanna: bAla.vetAlavat sthita: ||6|111|33||
.
vastu.to na asti aham.kAra: putra वस्तु.तस् न_अस्ति_अहंकारः पुत्र
in reality there is no aham.kara "I"dentity, son
= mithyA.bhrama: yathA मिथ्या.भ्रमः यथा
as a false delusion it is
= asan san iva असन्_सन् इव
not.So as.if being.So
sampanna: bAla.vetAlavat sthita: संपन्नः बाल.वेतालवत् स्थितः
produced in its state like a child's (imagined) zombie.
*vlm.33. There is no such thing in reality my son, as what you call your egoism or personality; it is an unreality appearing as reality, and a false chimera like the ghost of little boys.
* vastu.to na asti aham.kAra: putra वस्तु.तस् न_अस्ति_अहंकारः पुत्र in reality there is no aham.kara "I"dentity, son mithyA.bhrama: yathA मिथ्या.भ्रमः यथा as a false delusion it is asan san iva असन्_सन् इव not.So as.if being.So sampanna: bAla.vetAlavat sthita: संपन्नः बाल.वेतालवत् स्थितः produced in its state like a child's (imagined) zombie.
यथा रज्ज्वाम् भुजंगत्वम् मरौ_अम्बु.मतिः यथा ।
yathA rajjvAm bhujaMgatvam marau_ambu.mati: yathA |
मिथ्या~अवभासः स्फुरति तथा मिथ्या_अपि_अहम्.कृतिः ॥६।१११।३४॥
mithyA~avabhAsa: sphurati tathA mithyA_api_aham.kRti: ||6|111|34||
.
yathA rajjvAm bhujaMgatvam .
as the rope and snakeness
marau .
in the desert
ambu.mati: yathA .
imagined water
mithyA~avabhAsa: sphurati .
a false appearance projecting
tathA mithyA api aham.kRti: .
thus too "I"dentification is false.
*vwv.1939/34. As the snake.nature (or the appearance of a snake) in a rope and as the impression of water in a sandy desert is false perception, so, the ego (or the sense of "I") also appears falsely.
34 Like the fallacy of water in the mirage and the mistake of a serpent in the rope and all other errors appearing as truths, the misconception of egoism is a mere delusion of understanding.
*vlm.34. Like the fallacy of water in the mirage, and the mistake of a serpent in the rope; and alike all other errors appearing as truths, the misconception of egoism is a mere delusion of the understanding.
*sv.31..38 bRhaspati responded: "On the other hand, it is easier than crushing a flower which is in your hand, easier than closing your eyes! For that which appears to be because of ignorance perishes at the dawn of knowledge. In truth there is no egosense. It seems to exist on account of ignorance and delusion. Where is this egosense, how did it arise, what is it? In all beings at all times there is but the one pure consciousness! Hence, this egosense is but a word.
असत् एव यथा द्वित्वम् मोहात् इन्दौ विलोक्यते ।
asat eva yathA dvitvam mohAt indau vilokyate |
तथा स्फुरति_अहम्.कारः न सत्यः वा_अपि_असन् न च ॥६।१११।३५॥
tathA sphurati_aham.kAra: na satya: vA_api_asan na ca ||6|111|35||
.
it is quite unreal duality from delusion
like a double moon "I"dentity is seen to emerge
neither real nor an unreality.
.
asat eva yathA dvitvam
mohAt indau vilokyate |
tathA sphurati_aham.kAra:
na satya: vA_api_asan na ca .
.
*VLMitra.p.35 The delusion of vision shows a couple of moons in the sky and shows many things as their doubles. In the same way, the error of our understanding presents us with our false egoism instead of the one real and everlasting Atman (Soul).
एकम् आद्यन्त.रहितम् चिन्मात्रम् अमल.अन्तरम् ।
ekam Adyanta.rahitam cinmAtram amala.antaram |
खात् अपि_अतितराम् अच्छम् विद्यते सर्व.वेदनम् ॥६।१११।३६॥
khAt api_atitarAm accham vidyate sarva.vedanam ||6|111|36||
.
* ekam . one Adyanta.rahitam . without beginning & end cinmAtram . measured Consciousness amala.antaram . spotless within khAt api atitarAm – even more than kha.sky accham . pure vidyate sarva.vedanam . knowing all knowledge.
but one beginningless & endless mode of Consciousness
clearer even than the sky
the pure knowing of all knowledge is
...
*VLMitra.p.36 There is only one real Atman, without beginning or end and quite transparent in itself. It is more transparent than the clear atmosphere and an Intelligence that knows all things.
*vlm. ... it is more transparent than the clear atmosphere, and an Intelligence that knows all things.
* ekam . one Adyanta.rahitam . without beginning & end cinmAtram . measured Consciousness amala.antaram . spotless within khAt api atitarAm – even more than kha.sky accham . pure vidyate sarva.vedanam . knowing all knowledge.
सर्वत्र सर्वदा सर्व.प्रकाशम् सर्व.जन्तुषु ।
sarvatra sarvadA sarva.prakAzam sarva.jantuSu |
तत्_एव_एकम् कचति_अम्बु विलोलासु_अब्धि.वीचिषु ॥६।१११।३७॥
tat_eva_ekam kacati_ambu vilolAsu_abdhi.vIciSu ||6|111|37||
.
* sarvatra sarvadA . ... everywhere everywhen
sarva.prakAzam sarva.jantuSu –
tad.eva ekam kacati – That only shines as one
ambu vilolAsu abdhi.vIciSu . .
37 It is always omnipresent as the light of all things and the life of all living beings. Only this essence spreads throughout all nature and shines in all her phenomena, as the same essence of water displays itself in all rolling surges and waves and moving bubbles in the sea.
*vlm.37. He is always every where, as the light of all things and the life of all living beings; It is his essence only that spreads throughout all nature and shines in all her phenomena, as the same essence of water, displays itself in all the rolling surges and waves and moving bubbles in the sea.
*sv.31..38 bRhaspati responded: "On the other hand, it is easier than crushing a flower which is in your hand, easier than closing your eyes! For that which appears to be because of ignorance perishes at the dawn of knowledge. In truth there is no egosense. It seems to exist on account of ignorance and delusion. Where is this egosense, how did it arise, what is it? In all beings at all times there is but the one pure consciousness! Hence, this egosense is but a word.
अत्र कः_अयम् अहम्भावः कुतः वा कथम् उत्थितः ।
atra ka:_ayam ahambhAva: kuta: vA katham utthita: |
क्व_अप्सु जातः रजःराशिः क्व_अनलात् उत्थितम् जलम् ॥६।१११।३८॥
kva_apsu jAta: raja:rAzi: kva_analAt utthitam jalam ||6|111|38||
.
so
who is this "I" that's felt?
or
from where and how does it arise?
does dust grow in water?
does water turn to fire?
अयम् "सः_अहम्"_इति व्यर्थम् प्रत्ययम् त्यज पुत्रक ।
ayam "sa:_aham"_iti vyartham pratyayam tyaja putraka |
तुच्छम् परिमित.आकारम् दिक्.काल.विवशी.कृतम् ॥६।१११।३९॥
tuccham parimita.AkAram dik.kAla.vivazI.kRtam ||6|111|39||
.
ayam "sa:_aham" –
iti vyartham pratyayam tyaja –
putraka –
tuccham parimita~AkAram –
dik.kAla.vivazI.kRtam . .
39 My son, shun your false belief in the difference of this one and that other, and yourself as another person. Refrain from thinking that you are a mean and contemptible being confined within the limits of space and time.
*vlm.39. Shun my son your false belief of the difference of this one and that another, and thyself a quite another person (a tertium quid); and abstain to think thyself as a mean and contemptible being confined within the limits of space and time, (i. e. Know thyself as identic with the boundless and everlasting spirit and no other).
*sv.39.40.41 Give it up, my son, and give up self.limitation or psychological
conditioning. You are the unconditioned, never conditioned by time, space, etc."
दिक्.काल+आदि_अन्.अवच्छिन्नम् स्वच्छम् नित्य.उदितम् ततम् ।
dik.kAla+Adi_an.avacchinnam svaccham nitya.uditam tatam |
सर्व.अर्थ.मयम् एक.अर्थ.चिन्मात्रम् अमलम् भवान् ॥६।१११।४०॥
sarva.artha.mayam eka.artha.cinmAtram amalam bhavAn ||6|111|40||
.
dik.kAla+Adi=an.avacchinnam –
svaccham nitya.uditam tatam –
sarva.artha.mayam . composed of all things
eka.artha.cinmAtram amalam –
bhavAn . .
~40 Know yourself (soul) to be unbounded by space or time, ever extended all over in your essential transparency, always the same in all seeming varieties, the one unchanging, pure and simple Consciousness.
*vlm.40. Know thyself (soul) as unbounded by space and time, and ever overspread all over in thy essential transparency, which is always the same in all seeming varieties, the one invariable, pure and simple Intellect.
*sv.39.40.41 Give it up, my son, and give up self.limitation or psychological
conditioning. You are the unconditioned, never conditioned by time, space, etc."
फल.कुसुम.दलानाम् सर्व.दिक्.संस्थितानाम्
phala.kusuma.dalAnAm sarva.dik.saMsthitAnAm
रस* इव जगताम् त्वम् संस्थितः सर्वदेव ।
rasa* iva jagatAm tvam saMsthita: sarvadeva |
विमलतर.चित्.आत्मा नित्यम् एव_असि_अनन्तः
vimalatara.cit.AtmA nityam eva_asi_ananta:
क* इव कच तव_अहम् निश्चयः_भाव.मूर्तेः ॥६।१११।४१॥
ka* iva kaca tava_aham nizcaya:_bhAva.mUrte: ||6|111|41||
.
phala.kusuma.dalAnAm . of fruit & flower & leaf
sarva.dik.saMsthitAnAm –
rase iva jagatAm tvam saMsthita: sarvadeva –
vimalatara.cidAtmA nityam eva asi ananta: –
ka: iva –
o kaca –
tava aham nizcayo bhAva.mUrte: . .
*vlm.41 Your Self (soul) is situated in the fruit, flowers and leaves of all the trees on every side of you. You abide in everything like the core and foundation for its existence, and as moisture for its growth. The pure intellect eternally inheres in everything as its soul and essence. Tell me then, O kacha, from where do you derive a belief in your egoism and personal existence?
*vlm.41. Thyself (soul) is situated, in the fruits, flowers and leaves of all the trees on every side of thee; and abides in every thing like the pith and marrow for its subsistence, and as moisture for its growth. The pure intellect eternally inheres in every thing as its soul and essence, tell me then O kacha, whence you derive the belief of your egoism and personal existence (as an embodied person).
*sv.39.40.41 Give it up, my son, and give up self.limitation or psychological
conditioning. You are the unconditioned, never conditioned by time, space, etc."
.
oॐm
.
***
DN6111 KACHA'S AWAKENING 2.DC.26
सर्ग ६.१११
sarga 6.111
वसिष्ठ उवाच ।
vasiSTha* uvAca |
एतत् ते सर्वम् आख्यातम् शिखिध्वज.कथानकम् ।
etat te sarvam AkhyAtam zikhidhvaja.kathAnakam |
अनेन गच्छन् मार्गेण न कदा.चन खिद्यसे ॥६।१११।१॥
anena gacchan mArgeNa na kadAcana khidyase ||6|111|1||
एताम् दृष्टिम् अवष्टभ्य राग.द्वेष.विनाशिनीम् ।
etAm dRSTim avaSTabhya rAga.dveSa.vinAzinIm |
नित्यम् नीरागया बुद्ध्या तिष्ठौ_अष्टब्ध.तत्पदः ॥६।१११।२॥
nityam nIrAgayA buddhyA tiSThau_aSTabdha.tatpada: ||6|111|2||
यथा शिखिध्वजः राज्यम् कृतवान् एवम् ईदृशम् ।
yathA zikhidhvaja: rAjyam kRtavAn evam IdRzam |
राम व्यवहरन् राज्ये भोग.मोक्षमयः भव ॥६।१११।३॥
rAma vyavaharan rAjye bhoga.mokSamaya: bhava ||6|111|3||
शिखिध्वज.क्रमेण_एव यथा बोधम् अवाप्तवान् ।
zikhidhvaja.krameNa_eva yathA bodham avAptavAn |
कco बृहस्पतेः पुtras तथा बुध्यस्व राघव ॥६।१११।४॥
kaca: bRhaspate: putra: tathA budhyasva rAghava ||6|111|4||
राम उवाच ।
rAma uvAca |
बृहस्पter भगवतः पुtro 'सौ भगवान् कचः ।
bRhaspate: bhagavata: putra:_asau bhagavAn kaca: |
यथा प्रबुddho भगवन् समासेन यथा वद ॥६।१११।५॥
yathA prabuddha: bhagavan samAsena yathA vada ||6|111|5||
वसिष्ठ उवाच ।
vasiSTha* uvAca |
शृणु राजन् कथाम् श्रीमान् शिखिध्वज.वत् एव सः ।
zRNu rAjan kathAm zrImAn zikhidhvaja.vat eva sa: |
प्रबोधम् परमम् यातः देव.देशिक.जः कचः ॥६।१११।६॥
prabodham paramam yAta: deva.dezika.ja: kaca: ||6|111|6||
बृहस्पतिर् उवाच ।
bRhaspatir uvAca |
बाल.भावात् सम्.उत्तीर्णः संसार~उत्तरण~उन्मुखः ।
bAla.bhAvAt sam.uttIrNa: saMsAra~uttaraNa~unmukha: |
कचः पद.पदार्थ.ज्ञः बृहस्पतिम् अभाषत ॥६।१११।७॥
kaca: pada.padArtha.jJa: bRhaspatim abhASata ||6|111|7||
कच उवाच ।
kaca* uvAca |
भगवन् सर्व.धर्म=ज्ञ कथम् संसृति.पञ्जरात् ।
bhagavan sarva.dharma=jJa katham saMsRti.paJjarAt |
अस्मान् निर्गम्यते ब्रूहि जन्तुना जीव.तन्तुना ॥६।१११।८॥
asmAn nirgamyate brUhi jantunA jIva.tantunA ||6|111|8||
बृहस्पतिर् उवाच ।
bRhaspatir uvAca |
अनर्थम् अकारागारात् अस्मात् संसार.सागरात् ।
anartham akArAgArAt asmAt saMsAra.sAgarAt |
उड्डीयते निरुद्वेगम् सर्व.त्यागेन पुत्रक ॥६।१११।९॥
uDDIyate nirudvegam sarva.tyAgena putraka ||6|111|9||
वसिष्ठ उवाच ।
vasiSTha* uvAca |
इति_आकर्ण्य कचः वाक्यम् पितुः परम.पावनम् ।
iti_AkarNya kaca: vAkyam pitu: parama.pAvanam |
सर्वम् एव परित्यज्य जगाम_एकान्त.काननम् ॥६।१११।१०॥
sarvam eva parityajya jagAma_ekAnta.kAnanam ||6|111|10||
बृहस्पतेः तत् गमनम् न_उद्वेगाय बभूव ह ।
bRhaspate: tat gamanam na_udvegAya babhUva ha |
संयोगे च वियोगे च महान्तः हि महाशयाः ॥६।१११।११॥
saMyoge ca viyoge ca mahAnta: hi mahAzayA: ||6|111|11||
अथ वर्षेषु जातेषु त्रिषु पञ्चसु सः_अनघ ।
atha varSeSu jAteSu triSu paJcasu sa:_anagha |
पुनः प्राप महारण्ये कस्मिन्.चित् पितरम् कचः ॥६।१११।१२॥
puna: prApa mahAraNye kasmin.cit pitaram kaca: ||6|111|12||
परिपूज्य_अभिवाद्य_एनम् समालिङ्गित.पुत्रकम् ।
paripUjya_abhivAdya_enam samAliGgita.putrakam |
अपृच्छत् वाक्.पतिम् भूयः स* कचः कान्तया गिरा ॥६।१११।१३॥
apRcchat vAk.patim bhUya: sa* kaca: kAntayA girA ||6|111|13||
कच उवाच ।
kaca* uvAca |
अद्य_इदम् अष्टमम् वर्षम् सर्व.त्यागः कृतः मया ।
adya_idam aSTamam varSam sarva.tyAga: kRta: mayA |
तथा_अपि तात विश्रान्तिम् न_अधिगच्छामि_अनिन्दताम् ॥६।१११।१४॥
tathA_api tAta vizrAntim na_adhigacchAmi_anindatAm ||6|111|14||
वसिष्ठ उवाच ।
vasiSTha* uvAca |
एवम् आर्त.वचः तस्मिन् कचे वदति कानने ।
evam Arta.vaca: tasmin kace vadati kAnane |
"सर्वम् एव त्यज"_इति_उक्त्वा वाक्.पतिः दिवम् उद्ययौ ॥६।१११।१५॥
"sarvam eva tyaja"_iti_uktvA vAk.pati: divam udyayau ||6|111|15||
गते तस्मिन् कचः देहात् वल्कल+आदि_अपि_अथ_अत्यजन् ।
gate tasmin kaca: dehAt valkala+Adi_api_atha_atyajan |
गत~इन्दु~अभ्र~अर्क.तारेण शरत्.व्योम्ना समः_अभवत् ॥६।१११।१६॥
gata~indu~abhra~arka.tAreNa zarat.vyomnA sama:_abhavat ||6|111|16||
पुनर्=वर्ष.त्रयेण_एष* कस्मिन् चित् कानन~अन्तरे ।
punar=varSa.trayeNa_eSa* kasmin cit kAnana~antare |
तत्याज_अम्बुद.वर्ष+आदि शरदा_एव नभस्तलम् ॥६।१११।१७॥
tatyAja_ambuda.varSa+Adi zaradA_eva nabhastalam ||6|111|17||
उपासा_एकः दिगन्तेषु शान्त.शून्य.वपुः श्वसन् ।
upAsA_eka: diganteSu zAnta.zUnya.vapu: zvasan |
दूयमान.मनाः प्राप तम् एव पितरम् गुरुम् ॥६।१११।१८॥
dUyamAna.manA: prApa tam eva pitaram gurum ||6|111|18||
कृत.पूजा.आक्रमौ भक्त्या समालिङ्गित.पुत्रकम् ।
kRta.pUjA.Akramau bhaktyA samAliGgita.putrakam |
अपृच्छत् स* कचः भूयः खेद.गद्गदया गिरा ॥६।१११।१९॥
apRcchat sa* kaca: bhUya: kheda.gadgadayA girA ||6|111|19||
कच उवाच ।
kaca* uvAca |
तात सर्वम् परित्यक्तम् कन्थाम् वेणु.लता.आदि_अपि ।
tAta sarvam parityaktam kanthAm veNu.latA.Adi_api |
तथा_अपि न_अस्ति विश्रान्तिः स्वपदे किम् करोमि_अहम् ॥६।१११।२०॥
tathA_api na_asti vizrAnti: svapade kim karomi_aham ||6|111|20||
बृहस्पतिर् उवाच ।
bRhaspatir uvAca |
चित्तम् सर्वम् इति प्राहुः तत्.त्यक्त्वा पुत्र राजसे ।
cittam sarvam iti prAhu: tat.tyaktvA putra rAjase |
चित्त.त्यागम् विदुः सर्व.त्यागम् सर्व.विदः जनाः ॥६।१११।२१॥
citta.tyAgam vidu: sarva.tyAgam sarva.vida: janA: ||6|111|21||
वसिष्ठ उवाच ।
vasiSTha* uvAca |
इति_उक्त्वा वाक्पतिः पुत्रम् पुप्लुवे तरसा नभः ।
iti_uktvA vAkpati: putram pupluve tarasA nabha: |
अन्वियेष कचः चित्तम् परित्यक्तुम् अखिन्न.धीः ॥६।१११।२२॥
anviyeSa kaca: cittam parityaktum akhinna.dhI: ||6|111|22||
चिन्तयन्_अपि_असौ चित्तम् न यदा वेद कानने ।
cintayan_api_asau cittam na yadA veda kAnane |
तदा संचिन्तयाम्.आस धिया_एव पितरम् ययौ ॥६।१११।२३॥
tadA saMcintayAm.Asa dhiyA_eva pitaram yayau ||6|111|23||
पदार्थ.वृन्दम् देह+आदि न चित्तम् इति कथ्यते ।
padArtha.vRndam deha+Adi na cittam iti kathyate |
तत् एतत् किम् क्व वा व्यर्थम् निरागस्कम् त्यजामि_अहम् ॥६।१११।२४॥
tat etat kim kva vA vyartham nirAgaskam tyajAmi_aham ||6|111|24||
पितुः सकाशम् गच्छामि ज्ञातुम् चित्तम् महारिपुम् ।
pitu: sakAzam gacchAmi jJAtum cittam mahAripum |
ज्ञात्वा तत् संत्यजामि_आशु ततः तिष्ठामि विज्वरः ॥६।१११।२५॥
jJAtvA tat saMtyajAmi_Azu tata: tiSThAmi vijvara: ||6|111|25||
वसिष्ठ उवाच ।
vasiSTha* uvAca |
इति संचिन्त्य स* कचः उज्जगाम त्रिविष्टपम् ।
iti saMcintya sa* kaca: ujjagAma triviSTapam |
वाक्.पतिम् प्राप्य स.स्नेहम् ववन्दे प्रणनाम च ॥६।१११।२६॥
vAk.patim prApya sa.sneham vavande praNanAma ca ||6|111|26||
अपृच्छत् च_एनम् एकान्ते किम् चित्तम् भगवन् वद ।
apRcchat ca_enam ekAnte kim cittam bhagavan vada |
स्वरूपम् ब्रूहि चित्तस्य येन तत् संत्यजामि_अहम् ॥६।१११।२७॥
svarUpam brUhi cittasya yena tat saMtyajAmi_aham ||6|111|27||
बृहस्पतिर् उवाच ।
bRhaspatir uvAca |
चित्तम् निजम् अहम्.कारम् विदुः चित्त.विदः जनाः ।
cittam nijam aham.kAram vidu: citta.vida: janA: |
अन्तर्यः_अयम् अहम्भावः जन्तोः तत् चित्तम् उच्यते ॥६।१११।२८॥
antarya:_ayam ahambhAva: janto: tat cittam ucyate ||6|111|28||
कच उवाच ।
kaca* uvAca |
त्रयःत्रिंशन्.महाकोटि=प्रमाणस्य महामते ।
traya:triMzan.mahAkoTi=pramANasya mahAmate |
गुरो गीर्वण.वृन्दस्य कथम् एतत् उदेति मे ॥६।१११।२९॥
guro gIrvaNa.vRndasya katham etat udeti me ||6|111|29||
मन्ये_अस्य दुष्करः त्यागः न सिद्धिम् उपगच्छति ।
manye_asya duSkara: tyAga: na siddhim upagacchati |
कथम् एव किल त्यक्तुम् शक्यते योगिनाम् वर ॥६।१११।३०॥
katham eva kila tyaktum zakyate yoginAm vara ||6|111|30||
बृहस्पतिर् उवाच ।
bRhaspatir uvAca |
अपि पुष्प~अवदलनात् अपि लोचन.मीलितात् ।
api puSpa~avadalanAt api locana.mIlitAt |
सुकरः_अहम्.कृतेः त्यागः न क्लेशः_अत्र मनाक्.अपि ॥६।१११।३१॥
sukara:_aham.kRte: tyAga: na kleza:_atra manAk.api ||6|111|31||
यथा_एतत् एवम् तनय तथा शृणु वदामि ते ।
yathA_etat evam tanaya tathA zRNu vadAmi te |
अज्ञान.मात्र.संसिद्धम् वस्तु ज्ञानेन नश्यति ॥६।१११।३२॥
ajJAna.mAtra.saMsiddham vastu jJAnena nazyati ||6|111|32||
वस्तुतः न_अस्ति_अहम्.कारः पुत्र मिथ्या.भ्रमः यथा ।
vastuta: na_asti_aham.kAra: putra mithyA.bhrama: yathA |
असन् सन्_इव सम्पन्नः बाल.वेतालवत् स्थितः ॥६।१११।३३॥
asan san_iva sampanna: bAla.vetAlavat sthita: ||6|111|33||
यथा रज्ज्वाम् भुजंगत्वम् मरौ_अम्बु.मतिः यथा ।
yathA rajjvAm bhujaMgatvam marau_ambu.mati: yathA |
मिथ्या~अवभासः स्फुरति तथा मिथ्या_अपि_अहम्.कृतिः ॥६।१११।३४॥
mithyA~avabhAsa: sphurati tathA mithyA_api_aham.kRti: ||6|111|34||
असत् एव यथा द्वित्वम् मोहात् इन्दौ विलोक्यते ।
asat eva yathA dvitvam mohAt indau vilokyate |
तथा स्फुरति_अहम्.कारः न सत्यः वा_अपि_असन् न च ॥६।१११।३५॥
tathA sphurati_aham.kAra: na satya: vA_api_asan na ca ||6|111|35||
एकम् आद्यन्त.रहितम् चिन्मात्रम् अमल.अन्तरम् ।
ekam Adyanta.rahitam cinmAtram amala.antaram |
खात् अपि_अतितराम् अच्छम् विद्यते सर्व.वेदनम् ॥६।१११।३६॥
khAt api_atitarAm accham vidyate sarva.vedanam ||6|111|36||
सर्वत्र सर्वदा सर्व.प्रकाशम् सर्व.जन्तुषु ।
sarvatra sarvadA sarva.prakAzam sarva.jantuSu |
तत्_एव_एकम् कचति_अम्बु विलोलासु_अब्धि.वीचिषु ॥६।१११।३७॥
tat_eva_ekam kacati_ambu vilolAsu_abdhi.vIciSu ||6|111|37||
अत्र कः_अयम् अहम्भावः कुतः वा कथम् उत्थितः ।
atra ka:_ayam ahambhAva: kuta: vA katham utthita: |
क्व_अप्सु जातः रजःराशिः क्व_अनलात् उत्थितम् जलम् ॥६।१११।३८॥
kva_apsu jAta: raja:rAzi: kva_analAt utthitam jalam ||6|111|38||
अयम् "सः_अहम्"_इति व्यर्थम् प्रत्ययम् त्यज पुत्रक ।
ayam "sa:_aham"_iti vyartham pratyayam tyaja putraka |
तुच्छम् परिमित.आकारम् दिक्.काल.विवशी.कृतम् ॥६।१११।३९॥
tuccham parimita.AkAram dik.kAla.vivazI.kRtam ||6|111|39||
दिक्.काल+आदि_अन्.अवच्छिन्नम् स्वच्छम् नित्य.उदितम् ततम् ।
dik.kAla+Adi_an.avacchinnam svaccham nitya.uditam tatam |
सर्व.अर्थ.मयम् एक.अर्थ.चिन्मात्रम् अमलम् भवान् ॥६।१११।४०॥
sarva.artha.mayam eka.artha.cinmAtram amalam bhavAn ||6|111|40||
फल.कुसुम.दलानाम् सर्व.दिक्.संस्थितानाम्
phala.kusuma.dalAnAm sarva.dik.saMsthitAnAm
रस* इव जगताम् त्वम् संस्थितः सर्वदेव ।
rasa* iva jagatAm tvam saMsthita: sarvadeva |
विमलतर.चित्.आत्मा नित्यम् एव_असि_अनन्तः
vimalatara.cit.AtmA nityam eva_asi_ananta:
क* इव कच तव_अहम् निश्चयः_भाव.मूर्तेः ॥६।१११।४१॥
ka* iva kaca tava_aham nizcaya:_bhAva.mUrte: ||6|111|41||
||
oॐm
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FM6112 THE SPACE DEFENDER 2.DC27 .35
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+++
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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