y7042
Vidyananda Sarasvati
Next, long one!
Om namah Shivaya!
Love & Om,
VA
चित्तया नास्ति सत्ता च चित्तता नास्ति तां विना ।
विना विना यथा वायोर्यथा स्पन्देषु कारणम् ।। १२
VA = without mind there is no reality of the visible world,and without
this there is no awareness,
like without space there is no cause for wind and without wind there
is no vibrations.
How on earth one supposed to understand it without comments?
इत्यत्रार्थोऽभविष्यत्स द्वित्वैकत्वास्तितावशात् ।
कोऽत्र कल्पयिता द्वित्वमेकत्वं वा महाम्बरे ।। १४
VA – when the meaning of both duality and unity being reality,
who can imagine duality or unity in the great space of Cit?
I don't quite get the meaning.
काष्टमौनदशाभासं संसारमवशिष्यते । ००० २५
VA - first line of #25 about kaSTha-mauna-daza is not clear.
यथा निमीलिताक्षस्य रूपालोकमनोभ्रमः ।। २५
स्वप्ने जाग्रत्यनग्रस्थोऽपयसन्नैवास्तिभावनात् ।
VA - One who sleeps , sees his own dream-world, which is not present
in waking, - it is unreal, although perceived
(next shloka says the same about this world) like this, one who sees
this world with open eyes (in our “waking”), sees in his dream of
delusion forms, which are not present in Reality, - it is unreal,
although perceived.
००० चित्रकर्मार्पिता इव ००० ।। ४६
VA – as one drawn on a picture performing action?
सनेत्ररूपानुभवं जातितोऽन्ध इव भ्रमैः ।। ४७
निर्वाणं वर्णयन्नज्ञस्ताप्यतेऽन्तर्न शाम्यति ।
VA – as a born-blind is deluded about forms seen with eyes,
so also ignorant , who describes nirvana, is tormented, not getting peace.
००० कदर्थनैः । ००० ५०
VA – so the ignorant, who thinks himself knowledgeable, is discovered
as ignorant in a moment by ...? (should be – by wise, but who is
“kadarthaH?)
आख्यायिकार्थप्रतिभानमेत्य
संवेत्स्यचिद्वारि भराद्द्रवात्मा ।
अवेद्यचिद्रूपमशषमच्छं
पश्यन्विनिर्वासि जगत्स्वरूपम् ।। ५२
VA – having understood the meaning of story, you know acid-vAri bharAd-dravAtmA,
having seen world’s nature as undescribable cid-nature, completely
pure, you gain nirvana
Jiva Das
FM7042 DUALITY AND UNITY 3.mr15.16 .z54
https://www.dropbox.com/s/vsha1cntb7nu0uj/fm.7.25.fm.7.49.docx?dl=0
FM.7.42 DUALITY AND UNITY
सर्ग ७.४२
sarga 7.42
चित्तवत्_कचनम् शान्ते यत्_तत्_तस्माd_न भिद्यते ।
cittavat kacanam zAnte yat tat tasmAt_na bhidyate |
अव्याकृत.अमलतया क्व_अतः सर्ग.आदि.सम्भवः ॥७।४२।१॥
avyAkRta.amalatayA kva_ata: sarga.Adi.sambhava: ||7|42|1||
चित्त.दीपे गते यान्ति भ्रान्तिवद् भ्रान्ति.खे स्थिते ।
citta.dIpe gate yAnti bhrAntivat_bhrAnti.khe sthite |
रूप.आलोक.मनस्कार.संविदः ऽम्बु.द्रव.ऊर्मय: ॥७।४२।२॥
rUpa.Aloka.manaskAra.saMvida: ambu.drava.Urmaya: ||7|42|2||
निरस्त.करण.आपेक्षम् मरुतः स्पन्दनम् यथा ।
nirasta.karaNa.ApekSa.m maruta: spandanam yathA |
यथा विसरणम् भासस् तथा जगद् इदम् परे ॥७।४२।३॥
yathA visaraNam bhAsa:_tathA jagat_idam pare ||7|42|3||
द्रवत्वम् इव कीलाले शून्यत्वम् इव च_अम्बरे ।
dravatvam iva kIlAle zUnyatvam iva ca_ambare |
स्पन्दत्वम् मरुत्य् इव_इदम् किम् अप्य्_आत्म.मयम् परे ॥७।४२।४॥
spandatvam maruti_iva_idam kim api_Atma.mayam pare ||7|42|4||
महा.चिति महाकाशे यद् इदम् भासते जगत् ।
mahA.citi mahAkAze yat_idam bhAsate jagat |
तच्_चित्त्वम् एव कचति निर्मलत्वम् मणाव्_इव ॥७।४२।५॥
tat_cittvam eva kacati nirmalatvam maNau_iva ||7|42|5||
यथा द्रवत्वम् पयसि यथा शून्यत्वम् अम्बरे ।
yathA dravatvam payasi yathA zUnyatvam ambare |
यथा प्रस्पन्दनम् वायौ महा.चिति तथा जगत् ॥७।४२।६॥
yathA praspandanam vAyau mahA.citi tathA jagat ||7|42|6||
वेत्ति वायुर् यथा स्पन्दम् तथा वेत्ति जगc_चिति ।
vetti vAyu:_yathA spandam tathA vetti jagat_citi |
न द्वैत.ऐक्य.आदि.भेदानाम् मनाग्_अपि_अत्र सम्भवः ॥७।४२।७॥
na dvaita.aikya.Adi.bhedAnAm manAk_api_atra sambhava: ||7|42|7||
अविवेक.विवेकाभ्याम् भासुरम् भङ्गुरम् जगत् ।
aviveka.vivekAbhyAm bhAsuram bhaGguram jagat |
बोधे सदैव सद्.रूपम् अभासुरम् अभङ्गुरम् ॥७।४२।८॥
bodhe sadA_eva sat.rUpam a.bhAsuram a.bhaGguram ||7|42|8||
ज्ञप्ति.मात्राद् ऋते शुद्धाद् आदि.मध्य.अन्त.वर्जितात् ।
jJapti.mAtrAt_Rte zuddhAt_Adi.madhya.anta.varjitAt |
न_अन्यद् अस्ति_इह निर्णीतम् महा.चिन्मात्र.रूपिण: ॥७।४२।९॥
na_anyat_asti_iha nirNItam mahA.cin.mAtra=rUpiNa: ||7|42|9||
तत्_कस्य.चिच्_छिवम् शान्तम् कस्यचिद् ब्रह्म शाश्वतम् ।
tat_kasya.cit_zivam zAntam kasya.cit_brahma zAzvatam |
कस्य.चिच्_छून्यता.मात्रम् कस्यचिज्_ज्ञप्ति.मात्रकम् ॥७।४२।१०॥
kasya.cit_zUnyatA.mAtram kasya.cit_jJapti.mAtrakam ||7|42|10||
तद् अनन्त.आत्म चिद्.रूपम् चेत्यताम् इव भावयत् ।
tat_ananta.Atma cit.rUpam cetyatAm iva bhAvayat |
स्व.संस्थम् एव ज्ञेयत्वम् अज्ञत्वम् इव गच्छति ॥७।४२।११॥
sva.saMstham eva jJeyatvam ajJatvam iva gacchati ||7|42|11||
चित्ततया न_अस्ति सत्ता च चित्तता न_अस्ति ताम् विना ।
cittatayA na_asti sattA ca cittatA na_asti tAm vinA |
विना विना यथा वायोर् यथा स्पन्देषु कारणम् ॥७।४२।१२॥
vinA vinA yathA vAyo:_yathA spandeSu kAraNam ||7|42|12||
तथा महाचिता_उच्छाया: सर्ग.संवित्ति=वृत्तिषु ।
tathA mahAcitA_ucchAyA: sarga.saMvitti=vRttiSu |
नित्यम् सत्त्वम् असत्त्वम् वा हेतो:_अन्य.अनपेक्षणात् ॥७।४२।१३॥
nityam sattvam asattvam vA heto:_anya.anapekSaNAt ||7|42|13||
इत्य् अत्र_अर्थ:_अभविष्यत् स* द्वित्व.एकत्व.अस्तिता=वशात् ।
iti_atra_artha:_abhaviSyat sa* dvitva.ekatva.astitA=vazAt |
क:_अत्र कल्पयिता द्वित्वम् एकत्वम् वा महा.अम्बरे ॥७।४२।१४॥
ka:_atra kalpayitA dvitvam ekatvam vA mahA.ambare ||7|42|14||
विष्वग्.विश्वम् अपाअएक.परमाकाश.कोशता ।
viSvak.vizvam apAra.eka.parama.AkAza.kozatA |
यथा स्पन्दानिल.द्वित्वम् शाब्दम् एव न वास्तवम् ॥७।४२।१५॥
yathA spanda.anila.dvitvam zAbdam eva na vAstavam ||7|42|15||
विश्व.विश्व.ईश्वर=द्वित्वम् तथा_एव_असन्मय.आत्मकम् ।
vizva.vizva.Izvara=dvitvam tathA_eva_asat.maya.Atmakam |
सद् एव_असम्भवद् द्वित्वम् महा.चिन्मात्रकम् च यत् ॥७।४२।१६॥
sat_eva_asambhavat_dvitvam mahA.cit.mAtrakam ca yat ||7|42|16||
विश्व.आभासम् तदेव_इदम् न विश्वम् सन् न विश्वता ।
vizva.AbhAsam tadeva_idam na vizvam san na vizvatA |
देश.काल.आदिमत्त्वेन कदाचिद् aहेम्नि सत्यता ॥७।४२।१७॥
deza.kAla.Adimat.tvena kadA.cit_hemni satyatA ||7|42|17||
कटकत्वस्य भिन्नस्य विश्वस्य च तथा परे ।
kaTakatvasya bhinnasya vizvasya ca tathA pare |
द्वित्व.ऐक्य.असम्भवे चात्र कार्य.कारणता कुतः ॥७।४२।१८॥
dvitva.aikya.asambhave ca_atra kArya.kAraNatA kuta: ||7|42|18||
स्याच्_चेत् तत् कल्पना.मात्रम् एव_एतन्_नान्य.वस्तुता ।
syAt_cet tat kalpanA.mAtram eva_etat_na_anya.vastutA |
शून्यता नभसि_इव_अत्र द्रवत्वम् इव च_अम्भसि ॥७।४२।१९॥
zUnyatA nabhasi_iva_atra dravatvam iva ca_ambhasi ||7|42|19||
शिला.पुत्रिक.सेनायाम् पाषाणत्वम् इवास्थिते ।
zilA.putrika.senAyAm pASANatvam ivÂsthite |
कार्य.कारण.वैचित्र्यम् कथम् सम्भवति क्व वा ॥७।४२।२२॥
kArya.kAraNa.vaicitryam katham sambhavati kva vA ||7|42|22||
कथम् अव्योमता व्योम्नि द्वितीय.असम्भवाद् भवेत् ।
katham a.vyomatA vyomni dvitIya.asambhavAt_bhavet |
प्रतिभा.आत्मा_एव भा.रूपो_भाति सगो_महाचिति ॥७।४२।२३॥
pratibhA.AtmA_eva bhA.rUpa:_bhAti sarga:_mahAciti ||7|42|23||
पुत्रिका_इव_उपल.उत्कीर्णा तन्.मयत्वात् तद्.आत्मिका ।
putrikA_iva_upala.utkIrNA tat.mayatvAt tat.AtmikA |
साधो यथा.स्थितस्य_एवम् बुद्ध्वा विश्वम् प्रलीयते ॥७।४२।२४॥
sAdho yathA.sthitasya_evam buddhvA vizvam pralIyate ||7|42|24||
काष्ठ.मौन.दश=आभासम् संसारम् अवशिष्यते ।
kASTha.mauna.daza=AbhAsam saMsAram avaziSyate |
यथा निमीलित.अक्षस्य रूपालोक.मनो.भ्रम: ॥७।४२।२५॥
yathA nimIlita.akSasya rUpAloka.mana:.bhrama: ||7|42|25||
स्वप्ने जाग्रत्य् अन्.अग्र.स्थो ऽप्य्_असन्_न_इव_अस्ति भावनात् ।
तथा_एव_उन्मीलित.अक्षस्य रूपालोक.मनो.भ्रम: ॥७।४२।२६॥
स्वप्ने जाग्रत्य् अन्.अग्र.स्थो_अप्य्_असन्_न_इव_अस्ति.भावनात् ।
svapne jAgrati_an.agra.stha:_api_a.san_na_iva_asti.bhAvanAt |
भावन.उपशमम् कृत्वा शिली.भूय यथा.स्थितम् ॥७।४२।२७॥
bhAvana.upazamam kRtvA zilI.bhUya yathA.sthitam ||7|42|27||
अशिली.भूतम् एva_aन्त: स्वभावम् समम् आस्यताम् ।
a.zilI.bhUtam eva_anta: svabhAvam samam AsyatAm |
आ.विवेक.उपहारेण यथाप्राप्त.अर्थ.पूजनै: ॥७।४२।२८॥
A.viveka.upahAreNa yathAprApta.artha.pUjanai: ||7|42|28||
बोधाय पूज्यताम् बुद्ध्या स्वभावः परमेश्वर: ।
bodhAya pUjyatAm buddhyA svabhAva: paramezvara: |
विवेक.पूजितः स्वात्मा सद्य: स्फार.वर.प्रदः ॥७।४२।२९॥
viveka.pUjita: sva.AtmA sadya: sphAra.vara.prada: ||7|42|29||
रुद्र.उपेन्द्र.आदि.पूजा_अत्र जरत्.तृण.लवा_आयते ।
rudra.upendra.Adi.pUjA_atra jarat.tRNa.lavA_Ayate |
विचार.शम.सत्सङ्ग.बलि.पुष्प.एक.पूजितः ॥७।४२।३०॥
vicAra.zama.satsaGga.bali.puSpa.eka.pUjita: ||7|42|30||
सद्यो.मोक्ष.फल: साधो स्वात्मैव परमेश्वर: ।
sadya:mokSa.phala: sAdho sva.AtmA_eva parama.Izvara: |
सत्यालोकन.मात्र.एक.पूजितो ऽनुत्तम.अर्थदः ॥७।४२।३१॥
satyAlokana.mAtra.eka.pUjita:_anuttama.arthada: ||7|42|31||
यत्र_अस्त्य्_आत्मा.ईश्वरस् तत्र मूढ: को ऽन्यम् समाश्रयेत् ।
yatra_asti_AtmA_Izvara:_tatra mUDha: ka:_anyam samAzrayet |
सत्सङ्ग.शम.संतोष.विवेकापूजित.आत्मन: ॥७।४२।३२॥
satsaGga.zama.saMtoSa.vivekÂpUjita.Atmana: ||7|42|32||
शिरीष.कुसुमायन्ते शस्त्र.अहि.विष.वह्नय: ।
zirISa.kusumAyante zastra.ahi.viSa.vahnaya: |
देव.अर्चन.तपस्.तीर्थ.दानानि_अति.कृतानि_अपि ॥७।४२।३३॥
deva.arcana.tapas.tIrtha.dAnAni_ati.kRtAni_api ||7|42|33||
भस्मायन्ते निरर्थत्वाद् अविवेकामहात्मनाम् ।
bhasmAyante nirarthatvAt_a.viveka.a.mahAtmanAm |
एतान्य्_अपि विवेकेन क्रियन्ते स.फलानि चेत् ॥७।४२।३४॥
etAni_api vivekena kriyante sa.phalAni cet ||7|42|34||
विवेक एव तत् कस्मात् स्फुटम् अन्तर् न साध्यते ।
viveka* eva tat kasmAt sphuTam antar_na sAdhyate |
यथा.भूत.अर्थ.विज्ञानात् वासना.उपरमे परे ॥७।४२।३५॥
yathA.bhUta.artha.vijJAnAt vAsanA.uparame pare ||7|42|35||
यत्नो_विवेक.शब्द=आख्यो भवत्य् आत्म.प्रसादतः ।
yatna:_viveka.zabda=Akhya: bhavati_Atma.prasAdata: |
तथा तथा विवेको ऽन्तर्.वृद्धिम् नेय: शम.अमृतै: ॥७।४२।३६॥
tathA tathA viveka:_antar.vRddhim neya: zama.amRtai: ||7|42|36||
यथा यथा पुन: शेषम् उपयाति न विभ्रमै: |
yathA yathA puna: zeSa.m upayAti na vibhramai: |
देह.सत्ताम् अनादृत्य यथा भूतार्थ.दर्शनात् ॥७।४२।३७॥
deha.sattAm anAdRtya yathA bhUtArtha.darzanAt ||7|42|37||
लज्जाम् भयम् विषाद.ईर्ष्ये सुखम् दुःखम् जयेत्समम् ।
lajjAm bhayam viSAda.IrSye sukham du:kham jayet samam |
जगदादि शरीर.आदि न_अस्त्य्_एव_आदौ कुतो ऽद्य तत् ॥७।४२।३८॥
jagat.Adi zarIra.Adi na_asti_eva_Adau kuta:_adya tat ||7|42|38||
कार्यम् चेत् कारणस्य_एतत् तथापि ब्रह्म.मात्रकम् ।
kAryam cet kAraNasya_etat tathA_api brahma.mAtrakam |
प्रतिभा.मात्रम् एव_अच्छम् न तु ज्ञप्तेर् घटादि सत् ॥७।४२।३९॥
pratibhA.mAtram eva_accham na tu jJapte:_ghaTa.Adi sat ||7|42|39||
ज्ञान.आत्मिका_एव प्रतिभा ज्ञप्तिर् एव_अखिलम् जगत् ।
jJAna.AtmikA_eva pratibhA jJapti:_eva_akhilam jagat |
ज्ञप्तिर् अप्य्_आत्म.तत्त्व.श्री: परिज्ञाता_उपशाम्यति ॥७।४२।४०॥
jJapti:_api_Atma.tattva.zrI: parijJAtA_upazAmyati ||7|42|40||
ज्ञेय.अभावे त्व्_अनिर्वाच्या शिष्यते शाश्वतम् शिवम् ।
jJeya.abhAve tu_a.nirvAcyA ziSyate zAzvatam zivam |
अशरीर.आद्य.विश्व.आत्म सर्वम् शान्तम् इदम् ततम् ॥७।४२।४१॥
a.zarIra.Adya.vizva.Atma sarvam zAntam idam tatam ||7|42|41||
ज्ञान.ज्ञेय.ज्ञप्ति.मुक्तम् दृषन्.मौनम् इव स्थितम् ।
jJAna.jJeya.jJapti.muktam dRSan.maunam iva sthitam |
शान्त.अन्त:करणा: स्वस्था: शिला.पुत्रक.कोशवत् ॥७।४२।४२॥
zAnta.anta:karaNA: svasthA: zilA.putraka.kozavat ||7|42|42||
चलन्तश्_चालयन्तश्_च ज्ञ.रूपा एव तिष्ठत ।
calanta:_cAlayanta:_ca jJa.rUpA: eva tiSThata |
अज्ञेय.ज्ञत्व.सद्रूपा: सद्.असत्.सार.रूपिण: ॥७।४२।४३॥
ajJeya.jJatva.sat.rUpA: sat.asat.sAra.rUpiNa: ||7|42|43||
आकाश.कोश.विशदा भवता भव.भूमय: ।
AkAza.koza.vizadA bhavatA bhava.bhUmaya: |
यथास्थितम् च तिष्ठन्ति गच्छन्तश्_च यथागतम् ॥७।४२।४४॥
yathAsthitam ca tiSThanti gacchanta:_ca yathAgatam ||7|42|44||
यथाप्राप्त.एक.कर्मण: सम्पद्यन्ते बुधा: परम् ।
yathAprApta.eka.karmaNa: sampadyante budhA: param |
अथवा सर्व.संत्याग.शान्त.अन्त:करण.उज्ज्वला: ॥७।४२।४५॥
athavA sarva.saMtyAga.zAnta.anta:karaNa.ujjvalA: ||7|42|45||
एकान्तेष्व्_एव तिष्ठन्तु चित्र.कर्म.अर्पिता* इव ।
ekAnteSu_eva tiSThantu citra.karma.arpitA: iva |
सम्.कल्प.शान्तौ सम्.कल्प.पुरवत् सर्वदा_अखिलम् ॥७।४२।४६॥
saMkalpa.zAntau saMkalpa.puravat sarvadA_akhilam ||7|42|46||
स्वप्नवच्_च प्रबुद्धस्य सदैव_अस्तम् गतम् जगत् ।
svapnavat_ca prabuddhasya sadA_eva_astam gatam jagat |
स.नेत्र.रूpa.aनुभवम् जातितो ऽन्ध इव भ्रमै: ॥७।४२।४७॥
sa.netra.rUpa.anubhavam jAtita:_andha iva bhramai: ||7|42|47||
निर्वाणम् वर्णयन्न्_अज्ञस् ताप्यते ऽन्तर् न शाम्यति ।
nirvANam varNayan_ajJa:_tApyate_antar_na zAmyati |
कल्पनांश.उपदेशेन लोको ऽविद्यामय.आत्मना ॥७।४२।४८॥
kalpanA.aMza.upadezena loka:_avidyAmaya.AtmanA ||7|42|48||
येन केनचिd_अज्ञत्वात् कृत.अर्थ: ऽस्मि_इति मन्यते ।
yena kenacit_ajJatvAt kRta.artha:_asmi_iti manyate |
अकृतार्थ: कृथार्थत्वम् जानन् मौर्ख्य.विमोहितः ॥७।४२।४९॥
a.kRtArtha: kRta.arthatvam jAnan maurkhya.vi.mohita: ||7|42|49||
विज्ञास्यत्य् अकृत.अर्थत्वम् क्षण.अन्तर.कदर्थनै: ।
vijJAsyati_akRta.arthatvam kSaNa.antara.kadarthanai: |
उपायम् कल्पना.आत्मानम् अनुपायम् विदुर् बुधा: ॥७।४२।५०॥
upAyam kalpanA.AtmAnam anupAyam vidu:_budhA: ||7|42|50||
दु:खद.त्वान्_निमेषेण भाव.अभाva.eषण.भ्रमै: ।
du:khada.tvAt_nimeSeNa bhAva.abhAva.eSaNa.bhramai: |
जगद्.भ्रमम् परिज्ञाय यद् अवासनम् आसितम् ।
jagat.bhramam parijJAya yat_a.vAsanam Asitam |
विरसाशेष.विषयम् तद् *द्हि निर्वाणम् उच्यते ॥७।४२।५१॥
virasa.azeSa.viSayam tat_hi nirvANam ucyate ||7|42|51||
आख्यायिक.अर्थ.प्रतिभानम् एत्य
AkhyAyika.artha.pratibhAnam etya
संवेत्स्य्_अचिद्.वारि भराद् द्रव.आत्मा ।
saMvetsi_a.cit.vAri bharAt_drava.AtmA |
अवेद्य.चिद्.रूपम् अशेषम् अच्छम्
a.vedya.cit.rUpam azeSa.m accham
पश्यन् विनिर्वासि जगत्.स्वरूपम् ॥७।४२।५२॥
pazyan vi.nirvAsi jagat.svarUpam ||7|42|52||
||
oॐm
FM.7.42
DUALITY AND UNITY
VASISHTHA THE PLENTIFUL said—
चित्तवत्_कचनम् शान्ते यत्_तत्_तस्माd_न भिद्यते ।
cittavat kacanam zAnte yat tat tasmAt_na bhidyate |
अव्याकृत.अमलतया क्व_अत: सर्ग.आदि.सम्भव: ॥७।४२।१॥
avyAkRta.amalatayA kva_ata: sarga.Adi.sambhava: ||7|42|01||
.
and so, when the Affection is at peace, and is therefore undivided on account of its unmanifest purity, how then can there arise creation and what follows?
.
cittavat as affective mind kacanam zAnte yat – what is a projection in Peace
tat tasmAn na bhidyate – that is not different from That avyAkRta.amalatayA – the Unmanifest Purity kva ata: . where then is sarga.Adi.sambhava: the Becoming of the Creation Cycle?
.
*vlm.1 Vasishtha Continued: . The mind being as calm and quiet as the Intellect, there can be no difference between them; and it is impossible to assign the creation to the divine mind, in its undeveloped and tranquil state. (The difference of the mind and intellect, consists in their activity and inactivity).
चित्त.दीपे गते यान्ति भ्रान्तिवद् भ्रान्ति.खे स्थिते ।
citta.dIpe gate yAnti bhrAntivat_bhrAnti.khe sthite |
रूप.आलोक.मनस्कार.संविद: ऽम्बु.द्रव.ऊर्मय: ॥७।४२।२॥
rUpa.Aloka.manaskAra.saMvida: ambu.drava.Urmaya: ||7|42|02||
.
citta.dIpe gate when the lamp of affective mind has gone.out bhrAnti.khe sthite when it is seated in the delusion.sky yAnti bhrAntivat there comes as.delusion rUpa.Aloka.manas.kAra.saMvida: the Mind.made awareness of light.forms ambu.drava.Urmaya: like the flow of water in waves
.
*vlm.2. The lighted lamp of the understanding being extinguished, the erroneous conceptions of the world vanishes into the air; and the ocular vision and mental operations, are as undulation of consciousness. (i. e. The conscious acts through all the sensible organs, mental faculties and bodily members).
#rUp . #rUpa . #rUpAloka rUpa.Aloka Form.vision the perceptual field; the work of Manas Mind, rUpAloka.manaHkriyA, y7043.034; NOT the Buddh. #rUpaloka, one of 16 "Worlds of Form".
निरस्त.करण.आपेक्षम् मरुत: स्पन्दनम् यथा ।
nirasta.karaNa.ApekSam maruta: spandanam yathA |
यथा विसरणम् भासस् तथा जगद् इदम् परे ॥७।४२।३॥
yathA visaraNam bhAsa:_tathA jagat_idam pare ||7|42|03||
.
nirasta.karaNa.apekSam . nirasta. removed karaNa.apekSa causal dependence .
maruta: spandanam yathA yathA visaraNam bhAsa: tathA jagat idam pare . .
marut wind (prANa) spandana Vibration
visaraNa emergence
bhAsa light, impression
pare after
? 3 This world is like the motion of the wind or the emanation of light, which are innate, without relation to cause.
*vlm.3. The world bears the same relation to the supreme soul, as the fluctuation of the winds bear to air, and as the radiation of rays bears to light, which have no other causality except in themselves.
द्रवत्वम् इव कीलाले शून्यत्वम् इव च_अम्बरे ।
dravatvam iva kIlAle zUnyatvam iva ca_ambare |
स्पन्दत्वम् मरुत्य्_इव_इदम् किम् अप्य्_आत्म.मयम् परे ॥७।४२।४॥
spandatvam maruti_iva_idam kim api_Atma.mayam pare ||7|42|4||
.
dravatvam iva kIlAla.nectar.e – like the fluidity of nectar . zUnyatvam iva ca_ambare – like the emptiness of the sky + spandatvam maruti_iva – like the vibrant motion of the wind . idam – is this . kim api_Atma.mayam pare – whatever mode of Self in the Beyond...
.
*vlm.p.4 The world is inherent in the Supreme as fluidity is inherent with water and emptiness is inherent with air. But why and how they are so intimately connected with one another is quite inconceivable to us.
महा.चिति महाकाशे यद् इदम् भासते जगत् ।
mahA.citi mahAkAze yat_idam bhAsate jagat |
तच्_चित्त्वम् एव कचति निर्मलत्वम् मणाव्_इव ॥७।४२।५॥
tat_cittvam eva kacati nirmalatvam maNau_iva ||7|42|5||
.
in the Great Conscience
in Great Space
what appears projected as this world
That consciousness only emanates
like clarity in a wishing.stone
.
* chiti.Conscience, the process of affective Consciousness.
mahA.citi . in the Great Conscience –
mahA.AkAze . in Great Space . yat idam bhAsate jagat . what shines/is projected.as this world . tat cit.tvam eva kacati . That alone the Chit.ness shines/emanates . nirmalatvam maNAv iva . like purity in a gem a wishing.stone.
*vlm. .. as brilliancy in a gem. (The appearance of light or lustre in a gem is no other than a property of them itself).
*vlm.p.5 The world that is immanent in the vast emptiness of the great Intellect is manifest to our minds like brilliancy in a gem.
*vlm.p.6 Therefore the world appertains to the Supreme Intellect in the same manner as liquidity is related with water, fluctuation with air, and emptiness with the infinite void.
*jd.5 . mahA.citi . in the Great Conscience . mahA.AkAze . in Great Space . yat idam bhAsate jagat . what shines/is projected.as this world . tat cit.tvam eva kacati . That alone the Chit.ness shines/emanates . nirmalatvam maNAv iva . like purity in a gem a wishing.stone.
यथा द्रवत्वम् पयसि यथा शून्यत्वम् अम्बरे ।
yathA dravatvam payasi yathA zUnyatvam ambare |
यथा प्रस्पन्दनम् वायौ महा.चिति तथा जगत् ॥७।४२।६॥
yathA praspandanam vAyau mahA.citi tathA jagat ||7|42|06||
.
as fluidity in water
as emptiness in the sky
as fluctuation in the air
thus in the great effective Consciousness
...
yathA dravatvam payasi yathA zUnyatvam ambare | yathA praspandanam vAyau mahA.citi tathA jagat
.
* "chiti" <citi> is read by MW in vedAnta.sUtra as "understanding"; otherwise it refers to the fuel of the funeral pyre. I take it to be YV's formation of <citi> "in Consciousness" made into a noun, which would be well translated as "conscience" ("inward knowledge" in OED, . "inwit") had not the term been stolen by guilt.ridden moralists. VLM sometimes reads "the supreme intellect".
वेत्ति वायुर्_यथा स्पन्दम् तथा वेत्ति जगc_चिति ।
vetti vAyu:_yathA spandam tathA vetti jagat_citi |
न द्वैत.ऐक्य.आदि.भेदानाम् मनाग्_अपि_अत्र सम्भव: ॥७।४२।७॥
na dvaita.aikya.Adi.bhedAnAm manAk_api_atra sambhava: ||7|42|07||
.
...
vetti vAyu:_yathA spandam as the air knows vibrant motion tathA vetti jagat_citi thus the world is in Consciousness na dvaita.aikya.Adi.bhedAnAm of distinctions like dual and unitary manAk_api_atra sambhava: not even a bit arises here
.
*vlm.7. As ventilation has its relation with air, so doth the world bear upon the supreme intellect; so there is no reason of supposing a duality to subsist in the unity of any two of these.
*jd.7 . vetti vAyu:_yathA spandam . as the air knows vibrant motion . tathA vetti jagat_citi . thus the world is in Consciousness. . na dvaita.aikya.Adi.bhedAnAm . of distinctions like dual and unitary . manAk_api_atra sambhava: . not even a bit arises here.
अविवेक.विवेकाभ्याम् भासुरम् भङ्गुरम् जगत् ।
aviveka.vivekAbhyAm bhAsuram bhaGguram jagat |
बोधे सदैव सद्.रूपम् अभासुरम् अभङ्गुरम् ॥७।४२।८॥
bodhe sadA_eva sat.rUpam a.bhAsuram a.bhaGguram ||7|42|08||
.
a.viveka.vivekAbhyAm accordingly without or with Viveka Discernment bhAsuram bhaGguram jagat the world is radiant or evanescent bodhe sadA eva sad.rUpam a.bhAsuram a.bhaGguram
.
*vlm.8. The world is manifest to the sight of the ignorant, but it is frail and nebulous in the estimation of the intelligent. It is however neither manifest nor mysterious to the sapient, who believe it as an existence subsisting in the entity of the self.existent unity.
? 8 Without Discrimination the world shines forth; with Discrimination, it is transitory. In fact, the form of Suchness is neither radiant nor transitory.
ज्ञप्ति.मात्राद् ऋते शुद्धाद् आदि.मध्य.अन्त.वर्जितात् ।
jJapti.mAtrAt_Rte zuddhAt_Adi.madhya.anta.varjitAt |
न_अन्यद् अस्ति_इह निर्णीतम् महा.चिन्मात्र.रूपिण: ॥७।४२।९॥
na_anyat_asti_iha nirNItam mahA.cin.mAtra=rUpiNa: ||7|42|09||
.
jJapti.mAtrAd Rte zuddhAd Adi.madhya.anta.varjitAt na anyad asti iha nirNItam there is nothing else here determined mahA.cin.mAtra=rUpiNa: but the formed measures of the Great Consciousness.
.
*sv. That reality is the indivisible, infinite consciousness, apart from which nothing is.
*vlm.9. It is well ascertained (in every system of philosophy), that there is nothing else in existence, beside the sole intellect, which is pure intelligence, and having no beginning, middle or end of it.
? 9 It is certain that this world is merely a form of pure Great.Consciousness, consisting of Understanding that is without beginning, middle, or end.
तत्_कस्य.चिच्_छिवम् शान्तम् कस्यचिद् ब्रह्म शाश्वतम् ।
tat_kasya.cit_zivam zAntam kasya.cit_brahma zAzvatam |
कस्य.चिच्_छून्यता.मात्रम् कस्यचिज्_ज्ञप्ति.मात्रकम् ॥७।४२।१०॥
kasya.cit_zUnyatA.mAtram kasya.cit_jJapti.mAtrakam ||7|42|10||
.
tat that is kasya.cit_zivam zAntam anyone's divine peace kasya.cit_brahma zAzvatam
anyone's brahmic eternity kasya.cit_zUnyatA.mAtram anyone's mode of emptiness
kasya.cit_jJapti.mAtrakam anyone's mode of Knowing
.
*sv. That reality is the indivisible, infinite consciousness, apart from which nothing is.
*vlm.10. This is the great intellect of some, and the holy spirit of others; it is the eternally omniscient brahmA according to some, and the infinite void or vacuum of vacuists. It is also called jnapti knowledge or science by scientists.
तद् अनन्त.आत्म चिद्.रूपम् चेत्यताम् इव भावयत् ।
tat_ananta.Atma cit.rUpam cetyatAm iva bhAvayat |
स्व.संस्थम् एव ज्ञेयत्वम् अज्ञत्वम् इव गच्छति ॥७।४२।११॥
sva.saMstham eva jJeyatvam ajJatvam iva gacchati ||7|42|11||
.
tat that is ananta.Atma cit.rUpam cetyatAm iva bhAvayat sva.saMstham eva jJeyatvam
ajJatvam iva gacchati
.
*sv. That reality is the indivisible, infinite consciousness, apart from which nothing is.
*vlm.11. Now people understand this infinite and intellectual spirit, in the sense of an intelligible being; while others suppose him as knowable in themselves, and thus trying to know, become quite ignorant of him.
11 That infinite Self, the Consciousness.Form, becomes as if conceivable. In knowing its own condition, it becomes as if ignorant.
चित्ततया न_अस्ति सत्ता च चित्तता न_अस्ति ताम् विना ।
cittatayA na_asti sattA ca cittatA na_asti tAm vinA |
विना विना यथा वायोर्_यथा स्पन्देषु कारणम् ॥७।४२।१२॥
vinA vinA yathA vAyo:_yathA spandeSu kAraNam ||7|42|12||
.
cittatayA thru the affective state na_asti sattA there is no state of being.so
ca cittatA na_asti and there is no affective state tAm vinA + vinA vinA yathA vAyo:_yathA spandeSu kAraNam
.
*AB. ... cittayA vinA jJeyasya sattA nAsti tAm sattAm vinA ca tasya cittatA nAsti | yathA vinA zUnyAtmanA kUTasthenAkAzena vinA vAyo: kAraNam nAsti | vAyum ca vinA spandeSu kAraNam nAsti tad.vad i.a. ||7|42|
*sv. That reality is the indivisible, infinite consciousness, apart from which nothing is.
*vlm.12. Without the intellect there is no knowledge of the intelligibles, neither is there the faculty of intellection unless there be the intellect; as there is no air without vacuum, nor is there any air without its ventilation.
तथा महाचिता_उच्छाया: सर्ग.संवित्ति=वृत्तिषु ।
tathA mahAcitA_ucchAyA: sarga.saMvitti=vRttiSu |
नित्यम् सत्त्वम् असत्त्वम् वा हेतो:_अन्य.अनपेक्षणात् ॥७।४२।१३॥
nityam sattvam asattvam vA heto:_anya.anapekSaNAt ||7|42|13||
.
tathA mahAcitA_ucchAyA: sarga.saMvitti=vRttiSu + nityam sattvam asattvam vA
heto:_anya.anapekSaNAt
.
*sv. That seems to undergo polarisation within itself, thus becoming aware of itself as its own object; this seems to create a division and partial knowledge which is ignorance. Such awareness is inherent in consciousness but it is non.different from consciousness.
*vlm.13. So it is the shadow of the great intellect, that makes our consciousness to perceive the existence of the world; and whether the world is an entity or non.entity, there is no other cause of its knowledge than the intellect.
इत्य्_अत्र_अर्थ:_अभविष्यत् स* द्वित्व.एकत्व.अस्तिता=वशात् ।
iti_atra_artha:_abhaviSyat sa* dvitva.ekatva.astitA=vazAt |
क:_अत्र कल्पयिता द्वित्वम् एकत्वम् वा महा.अम्बरे ॥७।४२।१४॥
ka:_atra kalpayitA dvitvam ekatvam vA mahA.ambare ||7|42|14||
.
iti_atra_artha:_abhaviSyat so here the purpose/meaning would be sa dvitva.ekatva.astitA=vazAt because of the dual.single state of being
ka:_atra kalpayitA dvitvam ekatvam vA mahA.ambare who here affects duality or unity in the Great Sky? +
.
*vlm.14. It is owing to the unity of this duality (viz of the world and the spirit), that this sense of their identity is verified; nor is there any one who can make unity or duality the all pervading vacuity.
*sv. That seems to undergo polarisation within itself, thus becoming aware of itself as its own object; this seems to create a division and partial knowledge which is ignorance. Such awareness is inherent in consciousness but it is non.different from consciousness.
*jd.14 . iti_atra_artha:_abhaviSyat . so here the purpose/meaning would be sa dvitva.ekatva.astitA=vazAt . because of the dual.single state of being. ka:_atra kalpayitA dvitvam ekatvam vA mahA.ambare . who here affects duality or unity in the Great Sky? +
विष्वग्.विश्वम् अपाअएक.परमाकाश.कोशता ।
viSvak.vizvam apAra.eka.parama.AkAza.kozatA |
यथा स्पन्दानिल.द्वित्वम् शाब्दम् एव न वास्तवम् ॥७।४२।१५॥
yathA spanda.anila.dvitvam zAbdam eva na vAstavam ||7|42|15||
.
viSvag.vizvam apAra.eka.parama.AkAza.kozatA + yathA spanda.anila.dvitvam zAbdam eva
na vAstavam
.
*sv. That seems to undergo polarisation within itself, thus becoming aware of itself as its own object; this seems to create a division and partial knowledge which is ignorance. Such awareness is inherent in consciousness but it is non.different from consciousness.
*vlm.15. There is but one universal concavity, of the whole sphere of the vacuous sky, and the dualism of the air and its fluctions[fluctuations], is only in words and nominal and not in reality.
विश्व.विश्व.ईश्वर=द्वित्वं तथा.एव असन्मय.आत्मकम् ।
vizva.vizva.Izvara=dvitvam tathA_eva_asat.maya.Atmakam |
सद्.एव असम्भवद् द्वित्वम् महा.चिन्मात्रकं च यत् ॥७।४२।१६॥
sat_eva_asambhavat_dvitvam mahA.cit.mAtrakam ca yat ||7|42|16||
.
The duality of Universe and Universal.Lord
is thus essentially a mode of unreality,
a reality happening without duality,
a measurement of the Great.Consciousness
.
vizva.vizva.Izvara=dvitvam . the duality of Universe and Universal.Lord . tathA_eva . thus too is asat.maya.Atmakam .something made of unreality + sat_eva . yet which is a reality . asambhavat dvitvam . without duality occuring mahA.cin.mAtraka. a measure of reat.Consciousness
.
*vlm. … is a mere verbal and no real distinction of the one positive unity...
It is impossible for the self.existent soul to have a counterpart of itself…
विश्व.आभासम् तदेव_इदम् न विश्वम् सन् न विश्वता ।
vizva.AbhAsam tadeva_idam na vizvam san na vizvatA |
देश.काल.आदिमत्त्वेन कदाचिद् *हेम्नि सत्यता ॥७।४२।१७॥
deza.kAla.Adimat.tvena kadA.cit_hemni satyatA ||7|42|17||
.
vizva.AbhAsam tadeva_idam na vizvam san na vizvatA + deza.kAla.Adimattvena with the qualities of place & time kadA.cit hemni satyatA
.
*vlm.17. That which has the appearances of the world, is no world in reality, but a shadow of it; and that which is limited by space and time, cannot be the infinite and external[eternal] sphere.
*sv. On account of the illusory notions of time and space, somewhere at some time gold appears to have become a bracelet; even so does the notion of a creation arise in consciousness.
कटकत्वस्य भिन्नस्य विश्वस्य च तथा परे ।
kaTakatvasya bhinnasya vizvasya ca tathA pare |
द्वित्व.ऐक्य.असम्भवे चात्र कार्य.कारणता कुत: ॥७।४२।१८॥
dvitva.aikya.asambhave ca_atra kArya.kAraNatA kuta: ||7|42|18||
.
kaTakatvasya bhinnasya vizvasya ca tathA pare + dvitva.aikya.a.sambhave ca atra
kArya.kAraNatA kuta: where does the state of effect & cause come.from?
.
*vlm.18. As the different forms of jewels, are related to the substance of gold (out of which they are made), so doth the world bear its relation to Brahma; whose unity admits of duality, nor the attribute of cause and effect (i. e. of the creator and creation).
*sv. On account of the illusory notions of time and space, somewhere at some time gold appears to have become a bracelet; even so does the notion of a creation arise in consciousness.
स्याच्_चेत् तत् कल्पना.मात्रम् एव_एतन्_नान्य.वस्तुता ।
syAt_cet tat kalpanA.mAtram eva_etat_na_anya.vastutA |
शून्यता नभसि_इव_अत्र द्रवत्वम् इव च_अम्भसि ॥७।४२।१९॥
zUnyatA nabhasi_iva_atra dravatvam iva ca_ambhasi ||7|42|19||
.
syAt cet tat kalpanA.mAtram eva if that were merely only imagination
etat_na anya.vastutA + zUnyatA nabhasi iva atra like emptiness in the sky here
dravatvam iva ca ambhasi and like fluidity in water
.
*vlm.19. If it be only a creation of the imagination, it is then no other than a nothing and no such thing; it is just as well as the vacuity of the firmament, and the fluidity of water and liquids.
*sv. On account of the illusory notions of time and space, somewhere at some time gold appears to have become a bracelet; even so does the notion of a creation arise in consciousness.
खे ख.लेखा.अप्य् अभिन्ना.इव किल अस्ति जगद्.आदिता ।
khe kha.lekhA_api_abhinnA_iva kila_asti jagat.AditA |
यद् रूपं ब्रह्म तद् रूपं जगत् क्व अत्र द्विता.एकते ॥७।४२।२०॥
yat_rUpam brahma tat_rUpam jagat_kva_atra dvitA.ekate ||7|42|20||
.
khe in the kha.sky kha.lekhA api abhinnA iva kila asti jagat.Adi.tA yat rUpam brahma
a form which is brahmic tat rUpam jagat that form is the world kva atra dvitA.ekate
where there are duality & unity
.
*vlm.20. As the sky bears the appearance of the sky, so doth brahmA present the sight of the world; and both of them being of the same kind (of vacuum), there can be no duality nor unity of the two in one.
*sv. On account of the illusory notions of time and space, somewhere at some time gold appears to have become a bracelet; even so does the notion of a creation arise in consciousness.
*EE
यद् रूपम् व्योम तद् रूपम् एवम् शून्यम् किल_अखिलम् ।
एक.आत्मनि तते स्वच्छे चिन्मात्रे सर्व.रूपिणि ॥७।४२।२१॥
yat_rUpam vyoma tat_rUpam evam zUnyam kila_akhilam |
eka.Atmani tate svacche cin.mAtre sarva.rUpiNi ||7|42|21||
.
yad rUpam vyoma what is formal space tad rUpam evam zUnyam kila akhilam that form is in.fact wholly empty eka.Atmani in one Self tate svacche cin.mAtre sarva.rUpiNi
.
*vlm.21. All these are of the like kind, as the vast vacuum of itself; they are selfsame in their nature with the one all extended and transperent[transparent] essence of the interminable intellect of God.
*sv. When thus even duality is non.existent, investigation into the causal relationship between the Creator and this creation becomes meaningless.
शिला.पुत्रिक.सेनायाम् पाषाणत्वम् इवास्थिते ।
zilA.putrika.senAyAm pASANatvam ivÂsthite |
कार्य.कारण.वैचित्र्यम् कथम् सम्भवति क्व वा ॥७।४२।२२॥
kArya.kAraNa.vaicitryam katham sambhavati kva vA ||7|42|22||
.
zilA.putrika=senAyAm in a stone.doll army pASANatvam iva Asthite as.if quite set in rockiness where the soldiers sit like rocks kArya.kAraNa.vaicitryam work.cause=distinction . there is no difference between the work.they.don't and their need.to.do . katham sambhavati how would things happen so? kva vA and/or where?
*vlm.22. As all pebbles and dolls and marble statues, have the stony substance in them; and there is no relation of cause or effect in anyone of them, so these varieties of beings have no difference in them from the nature of divine essence.
*sv. When thus even duality is non.existent, investigation into the causal relationship between the Creator and this creation becomes meaningless.
कथम् अव्योमता व्योम्नि द्वितीय.असम्भवाद् भवेत् ।
katham a.vyomatA vyomni dvitIya.asambhavAt_bhavet |
प्रतिभा.आत्मा_एव भा.रूपो_भाति सगो_महाचिति ॥७।४२।२३॥
pratibhA.AtmA_eva bhA.rUpa:_bhAti sarga:_mahAciti ||7|42|23||
.
katham a.vyomatA vyomni how is there an absence of space in a space? dvitIya.asambhavAt_bhavet it becomes the non.becoming of a second, pratibhA.AtmA_eva only a projected self bhA.rUpa: bhAti sarga: mahAciti a luminous form shine as Creation in the Great Consciousness
.
*vlm.23. As it is impossible for vacuity to be another thing than vacuum, and the reflexion of light is no other than the very light; so this creation resides in and radiates from the great intellect.
*sv. When thus even duality is non.existent, investigation into the causal relationship between the Creator and this creation becomes meaningless.
पुत्रिका_इव_उपल.उत्कीर्णा तन्.मयत्वात् तद्.आत्मिका ।
putrikA_iva_upala.utkIrNA tat.mayatvAt tat.AtmikA |
साधो यथा.स्थितस्य_एवम् बुद्ध्वा विश्वम् प्रलीयते ॥७।४२।२४॥
sAdho yathA.sthitasya_evam buddhvA vizvam pralIyate ||7|42|24||
.
putrikA_iva_upala.utkIrNA just as a sculpture is carved stone, tan.mayatvAt_tad.AtmikA from the form of that is the nature of that , sAdhu, yathA.sthitasya_evam buddhvA vizvam pralIyate
.
*vlm.24. As the images carved in a stone, are of the same sort being hewn of the same substance; so O wise Ráma, all these various forms of things in the world, are lost upon their insight, into the substantiality of the all engrossing intellect of the great Deity.
काष्ठ.मौन.दश=आभासम् संसारम् अवशिष्यते ।
kASTha.mauna.daza=AbhAsam saMsAram avaziSyate |
यथा निमीलित.अक्षस्य रूपालोक.मनो.भ्रम: ॥७।४२।२५॥
yathA nimIlita.akSasya rUpAloka.mana:.bhrama: ||7|42|25||
.
kASTha.mauna.dazA=AbhAsam a state said to be like a block of wood saMsAram avaziSyate the saMsAra.Convolution remains + yathA nimIlita.akSasya as of closed eyes rUpAloka.mano.bhrama:
.
*vlm.25. It is the delusion of your mind, that presents to your sight all this bustle and commotion of the world, which upon your right inspection of them, must remain as mute and motionless as a block of wood or stone, and as imperceptible as the prospect of things to a man with his closed eyes.
*sv. When what exists is realised as it is (i. e., as the indivisible consciousness), the world.appearance ceases. Remain firmly established like a rock in the realisation of this truth, while functioning as an intelligent being here. Worship the self which is the supreme Lord with all your natural actions and experiences, including your wisdom. Worshipped with these articles, the self instantly bestows upon you the boon of spiritual unfoldment; in comparison, the worship of gods like Rudra and Visnu is worthless.
स्वप्ने जाग्रत्य्_अन्.अग्र.स्थो ऽप्य्_असन्_न_इव_अस्ति भावनात् ।
तथा_एव_उन्मीलित.अक्षस्य रूपालोक.मनो.भ्रम: ॥७।४२।२६॥
svapne jAgrati_an.agra.stha:_api_asan_na_iva_asti bhAvanAt |
tathA_eva_unmIlita.akSasya rUpAloka.mana:.bhrama: ||7|42|26||
.
svapne jAgrati an.agra.stha:_api asan_na_iva not as.if not being.so asti.bhAvanAt
thru the feeling that it is + tathA_eva_unmIlita.akSasya thus only for the open.eyed
rUpAloka.mano.bhrama:
.
*vlm.26. As things absent from sight, appear to be present before one in his thought of them, both in his waking and sleeping states; so it is the misconception of the mind, that presents the phenomenals to the sight of the open.eyed man.
*sv. When what exists is realised as it is (i. e., as the indivisible consciousness), the world.appearance ceases. Remain firmly established like a rock in the realisation of this truth, while functioning as an intelligent being here. Worship the self which is the supreme Lord with all your natural actions and experiences, including your wisdom. Worshipped with these articles, the self instantly bestows upon you the boon of spiritual unfoldment; in comparison, the worship of gods like Rudra and Visnu is worthless.
स्वप्ने जाग्रत्य्_अन्.अग्र.स्थो_अप्य्_असन्_न_इव_अस्ति.भावनात् ।
svapne jAgrati_an.agra.stha:_api_a.san_na_iva_asti.bhAvanAt |
भावन.उपशमम् कृत्वा शिली.भूय यथा.स्थितम् ॥७।४२।२७॥
bhAvana.upazamam kRtvA zilI.bhUya yathA.sthitam ||7|42|27||
.
svapne jAgrati an.agra.stha:_api asan_na_iva not as.if not being.so asti.bhAvanAt
thru the feeling that it is + bhAvana.upazamam kRtvA zilI.bhUya yathA.sthitam
.
*sv. When what exists is realised as it is (i. e., as the indivisible consciousness), the world.appearance ceases. Remain firmly established like a rock in the realisation of this truth, while functioning as an intelligent being here. Worship the self which is the supreme Lord with all your natural actions and experiences, including your wisdom. Worshipped with these articles, the self instantly bestows upon you the boon of spiritual unfoldment; in comparison, the worship of gods like Rudra and Visnu is worthless.
*vlm.27. As it is by the hallucination of your mind, that you see the absent objects as present before you, both when you are awake as well as asleep; but suppress your thoughts, and you will be as inert as a stone, as in the abstracted and sound sleeping states of your mind.
अशिली.भूतम् एव॒अन्तः स्वभावम् समम् आस्यताम् ।
a.zilI.bhUtam eva_anta: svabhAvam samam AsyatAm |
आ.विवेक.उपहारेण यथाप्राप्त.अर्थ.पूजनै: ॥७।४२।२८॥
A.viveka.upahAreNa yathAprApta.artha.pUjanai: ||7|42|28||
.
a.zilI.bhUtam eva anta:
not become just like stone within
svabhAvam samam AsyatAm
be settled in your equal self.nature +
A.viveka upahAreNa
with the offering of full Discernment
yathAprApta.artha.pUjanai:
with whatever forms of worship has come to you
.
*AB. … A.samantAt sarvato yo vivekas tal.lakSaNenopahAreNopacAreNa ||7|42|
*sv. When what exists is realised as it is (i. e., as the indivisible consciousness), the world.appearance ceases. Remain firmly established like a rock in the realisation of this truth, while functioning as an intelligent being here. Worship the self which is the supreme Lord with all your natural actions and experiences, including your wisdom. Worshipped with these articles, the self instantly bestows upon you the boon of spiritual unfoldment; in comparison, the worship of gods like Rudra and Visnu is worthless.
*vlm.28. You must not however allow your mind, become as insensible as a stone; but remain in your natural state and employ it in the service of your adorable object, with the best offerings of your reason on all things about you.
#upahAra.: offering, oblation; (with the #pAzupata.s पाशुपतs) a kind of religious service (consisting of laughter , song , dance , muttering हुडुक् , ??? adoration and pious ejaculation) Sarvad. 77 , 22.
*jd.28 . a.zilI.bhUtam eva anta: . not become just like stone within . svabhAvam samam AsyatAm . be settled in your equal self.nature . A.viveka upahAreNa . with the offering of full Discernment . yathAprApta.artha.pUjanai: . with whatever forms of worship has come to you.
बोधाय पूज्यताम् बुद्ध्या स्वभाव: परमेश्वर: ।
bodhAya pUjyatAm buddhyA svabhAva: paramezvara: |
विवेक.पूजित: स्वात्मा सद्य: स्फार.वर.प्रद: ॥७।४२।२९॥
viveka.pUjita: sva.AtmA sadya: sphAra.vara.prada: ||7|42|29||
.
bodhAya pUjyatAm buddhyA svabhAva: paramezvara: + viveka.pUjita: svAtmA
sadya: sphAra.vara.prada:
.
*sv. When what exists is realised as it is (i. e., as the indivisible consciousness), the world.appearance ceases. Remain firmly established like a rock in the realisation of this truth, while functioning as an intelligent being here. Worship the self which is the supreme Lord with all your natural actions and experiences, including your wisdom. Worshipped with these articles, the self instantly bestows upon you the boon of spiritual unfoldment; in comparison, the worship of gods like Rudra and Visnu is worthless.
*vlm.29. Adore the Supreme God of nature; for the enlargement of your understanding; and He being worshipped with your right reason and good sense, will soon reward you with the best boon of your transcendent felicity.[ . ]neratisayánanda.
रुद्र.उपेन्द्र.आदि.पूजा_अत्र जरत्.तृण.लवा_आयते ।
rudra.upendra.Adi.pUjA_atra jarat.tRNa.lavA_Ayate |
विचार.शम.सत्सङ्ग.बलि.पुष्प.एक.पूजित: ॥७।४२।३०॥
vicAra.zama.satsaGga.bali.puSpa.eka.pUjita: ||7|42|30||
.
rudra.upendra.Adi.pUjA the worship of rudra, upendra & the like atra here jarat.tRNa.lavA_Ayate + vicAra.zama.satsaGga.bali.puSpa.eka.pUjita:
.
*sv.30b.31a The self which is the Lord immediately confers moksa or final liberation when worshipped with enquiry into the nature of the self, with self.control and satsanga (company of the wise).
*vlm.30. The adoration of Indra, Upendro and the other gods, is as the worshipping rotten straws with respect to that of the God in spirit; and the offering of flowers and sacrifices, are nothing in comparison to your cultivation of reason, and association with wise and learned men.
सद्यो.मोक्ष.फल: साधो स्वात्मैव परमेश्वर: ।
sadya:mokSa.phala: sAdho sva.AtmA_eva parama.Izvara: |
सत्यालोकन.मात्र.एक.पूजितो ऽनुत्तम.अर्थद: ॥७।४२।३१॥
satyAlokana.mAtra.eka.pUjita:_anuttama.arthada: ||7|42|31||
.
sadya:.mokSa.phala: daily/at.once.Freedom.fruit, Sâdhu, sva.AtmA_eva paramezvara: only Urself is the Supreme Lord + satyAlokana.mAtra.eka.pUjita: anuttama.arthada:
.
*sv. The self which is the Lord immediately confers moksa or final liberation when worshipped with enquiry into the nature of the self, with self.control and satsanga (company of the wise).
*sv.31b.32 Perception of the reality is the best form of worship. When the Lord exists as the self, only a fool worships others.
*vlm.31. The Supreme God who is the giver of all blessings, being worshipped in the true light of the spirit in one's own soul, confers his best blessing of liberation in an instant.
यत्र_अस्त्य्_आत्मा.ईश्वरस् तत्र मूढ: को ऽन्यम् समाश्रयेत् ।
yatra_asti_AtmA_Izvara:_tatra mUDha: ka:_anyam samAzrayet |
सत्सङ्ग.शम.संतोष.विवेकापूजित.आत्मन: ॥७।४२।३२॥
satsaGga.zama.saMtoSa.vivekÂpUjita.Atmana: ||7|42|32||
.
yatra_asti AtmA Izvara: tatra mUDha: ka: anyam samAzrayet + satsaGga.zama.saMtoSa.vivekApUjita.Atmana: .
.
*sv. Perception of the reality is the best form of worship. When the Lord exists as the self, only a fool worships others.
*vlm. Why does the ignorant man resort to another, when his soul is the sole lord; Do you associate with the good and have your equanimity and content, and adore the Supreme soul with your best reason.
शिरीष.कुसुमायन्ते शस्त्र.अहि.विष.वह्नय: ।
zirISa.kusumAyante zastra.ahi.viSa.vahnaya: |
देव.अर्चन.तपस्.तीर्थ.दानानि_अति.कृतानि_अपि ॥७।४२।३३॥
deva.arcana.tapas.tIrtha.dAnAni_ati.kRtAni_api ||7|42|33||
.
zirISa.kusumA_Ayante zastra.ahi.viSa.vahnaya: weapon.snake.poison.fires +
deva.arcana.tapas.tIrtha.dAnAni God.worship.austerity.pilgrimage.gifts .
ati.kRtAni api however extreme
.
*sv. Worship of the gods, pilgrimage, austerity, etc., are said to confer their blessings if they are performed with wisdom or viveka.
*vlm. The worship of idols, pilgrimages and all sorts of devotion, together with all your charities, are as useless as the offering of scentless Sirisha {acacia} flowers, and injurious as fire, poison and the wounds of weapons are to the body.
भस्मायन्ते निरर्थत्वाद् अविवेकामहात्मनाम् ।
bhasmAyante nirarthatvAt_a.viveka.a.mahAtmanAm |
एतान्य्_अपि विवेकेन क्रियन्ते स.फलानि चेत् ॥७।४२।३४॥
etAni_api vivekena kriyante sa.phalAni cet ||7|42|34||
.
bhasmAyante they are made ash nirarthatvAt a.viveka.a.mahAtmanAm + etAni api vivekena but these thru viveka.Discernment kriyante sa.phalAni cet if they act with fruit
.
*AB. ... a.mAhAtmanAm dur.AtmanAm ||
*sv. Worship of the gods, pilgrimage, austerity, etc., are said to confer their blessings if they are performed with wisdom or viveka.
*vlm. The actions of mean minded men, are as useless as ashes on account of their unreasonableness; let them therefore act with reason in order to render their deeds fruitful.
विवेक एव तत् कस्मात् स्फुटम् अन्तर्_न साध्यते ।
viveka* eva tat kasmAt sphuTam antar_na sAdhyate |
यथा.भूत.अर्थ.विज्ञानात् वासना.उपरमे परे ॥७।४२।३५॥
yathA.bhUta.artha.vijJAnAt vAsanA.uparame pare ||7|42|35||
.
...
viveke eva when there is Viveka Discernment, tat_kasmAt_sphuTam anta:_na sAdhyate why does That not become clearly established within? + yathA.bhUta.artha.vijJAnAt vAsanA.uparame pare
.
*sv.35.36 Surely, it is this wisdom that is vital in all these. Is it not sufficient then to worship the self with viveka itself?
*vlm.35. Why therefore don't you foster your reasoning powers in your mind, by means of your knowledge of the true natures of things, and the concentration of your desires in the Supreme spirit.
यत्नो_विवेक.शब्द=आख्यो भवत्य्_आत्म.प्रसादत: ।
yatna:_viveka.zabda=Akhya: bhavati_Atma.prasAdata: |
तथा तथा विवेको ऽन्तर्.वृद्धिम् नेय: शम.अमृतै: ॥७।४२।३६॥
tathA tathA viveka:_antar.vRddhim neya: zama.amRtai: ||7|42|36||
.
yatna: effort viveka.zabda=Akhya: as expressed by the word "Discernment"
bhavati_Atma.prasAdata: x + tathA tathA thusever viveka:_antar.vRddhim neya: zama.amRtai:
... .
*vlm.36. It is by divine grace only, that the reasoning faculty has its exercise in the mind, therefore the power of reasoning is to be fostered in the mind, by sprinkling the ambrosial water of equanimity over it.
*sv.35.36 Surely, it is this wisdom that is vital in all these. Is it not sufficient then to worship the self with viveka itself?
यथा यथा पुन: शेषम् उपयाति न विभ्रमै: |
yathA yathA puna: zeSam upayAti na vibhramai: |
देह.सत्ताम् अनादृत्य यथा भूतार्थ.दर्शनात् ॥७।४२।३७॥
deha.sattAm anAdRtya yathA bhUtArtha.darzanAt ||7|42|37||
.
yathA yathA ... however puna: zeSam upayAti na vibhramai: + deha.sattAm anAdRtya
yathA bhUtArtha.darzanAt
.
*sv. With this wisdom get rid of body.consciousness and along with it shame, fear, despair, pleasure and pain. Wisdom reveals consciousness as the self, but in the absence of objects like body, etc., this consciousness enters into supreme peace which is indescribable.
*vlm.37. Until the fountain of error in the mind, is dried up by the blaze of right knowledge, so long the tendency towards the corporeals, continues to run over it in all directions.
लज्जाम् भयम् विषाद.ईर्ष्ये सुखम् दुःखम् जयेत्समम् ।
lajjAm bhayam viSAda.IrSye sukham du:kham jayet samam |
जगदादि शरीर.आदि न_अस्त्य्_एव_आदौ कुतो ऽद्य तत् ॥७।४२।३८॥
jagat.Adi zarIra.Adi na_asti_eva_Adau kuta:_*dya tat ||7|42|38||
.
lajjAm bhayam viSAda.IrSye sukham du:kham jayet samam + jagat.Adi zarIra.Adi
na_asti_eva_Adau kuta:_adya tat
.
*sv. With this wisdom get rid of body.consciousness and along with it shame, fear, despair, pleasure and pain. Wisdom reveals consciousness as the self, but in the absence of objects like body, etc., this consciousness enters into supreme peace which is indescribable.
*vlm.38. Equanimity overcomes the sense of shame, sorrow, fear and envy; as the conviction of the nihility of the world and all corporeal things, removes the possibility of their existence at any time. (According to the dictum,..nyáya,..násato vidyate vába. Ex nihilo nihil fit, nothing comes from nothing).
कार्यम् चेत् कारणस्य_एतत् तथापि ब्रह्म.मात्रकम् ।
kAryam cet kAraNasya_etat tathA_api brahma.mAtrakam |
प्रतिभा.मात्रम् एव_अच्छम् न तु ज्ञप्तेर्_घटादि सत् ॥७।४२।३९॥
pratibhA.mAtram eva_accham na tu jJapte:_ghaTa.Adi sat ||7|42|39||
.
kAryam cet_kAraNasya etat if this is the effect of a cause tathApi brahma.mAtrakam even thus it is the measured brahman.Immensity + pratibhA.mAtram eva only a projected mode accham clear/pure na tu jJapte:_ghaTa.Adi sat but not being known like the example of a pot
.
*sv. With this wisdom get rid of body.consciousness and along with it shame, fear, despair, pleasure and pain. Wisdom reveals consciousness as the self, but in the absence of objects like body, etc., this consciousness enters into supreme peace which is indescribable.
*vlm.39. And if it be the work of a cause, it must be the selfexistent brahmA that both at once; as the reflexion is alike the reflector, and the reflected knowledge of a pot or picture is nothing in reality. (The effect is akin to the cause agreeably to the maxim "similes similibus."
ज्ञान.आत्मिका_एव प्रतिभा ज्ञप्तिर्_एव_अखिलम् जगत् ।
jJAna.AtmikA_eva pratibhA jJapti:_eva_akhilam jagat |
ज्ञप्तिर्_अप्य्_आत्म.तत्त्व.श्री: परिज्ञाता_उपशाम्यति ॥७।४२।४०॥
jJapti:_api_Atma.tattva.zrI: parijJAtA_upazAmyati ||7|42|40||
.
jJAna.AtmikA: eva pratibhA: jnAna.Wisdom.selflings are only projections
jJapti: eva akhilam jagat this whole world is only a jnAna.effect +
jJapti: api Atma.tattva.zrI: parijJAtA upazAmyati
.
*sv. With this wisdom get rid of body.consciousness and along with it shame, fear, despair, pleasure and pain. Wisdom reveals consciousness as the self, but in the absence of objects like body, etc., this consciousness enters into supreme peace which is indescribable.
*vlm.40. Know this world to be the shadow of the intellect, as one's feature is seen within a mirror; but the idea of the shadow of both, vanishes when one [add: is] acquainted with the original.
ज्ञेय.अभावे त्व्_अनिर्वाच्या शिष्यते शाश्वतम् शिवम् ।
jJeya.abhAve tu_a.nirvAcyA ziSyate zAzvatam zivam |
अशरीर.आद्य.विश्व.आत्म सर्वम् शान्तम् इदम् ततम् ॥७।४२।४१॥
a.zarIra.Adya.vizva.Atma sarvam zAntam idam tatam ||7|42|41||
.
jJeya.abhAve tu but when it is absence of a Knowable a.nirvAcyA it is inexplicable ziSyate zAzvatam zivam remaining as the eternal shiva + a.zarIra.Adi without bodies a.vizva.Atma sarvam zAntam wholly at.peace is idam tatam this expanse
.
* "expanse" . <tata>, implying <tat>.
*vlm.41. For want of the knowables or objects of objective knowledge, there remains the only unknowable One, who is of the form of everlasting felicity; and this soul of the incorporeal spirit, is extended all over the infinite space in its form of perfect tranquility.
*sv. To describe it is to destroy it. And to rest content with the knowledge gained from the scriptures, considering oneself to be enlightened, is like the vain imagination of the born.blind. When the unreality of the objects is understood and it is realised that consciousness is not the object of knowledge, then there is enlightenment which is beyond description.
ज्ञान.ज्ञेय.ज्ञप्ति.मुक्तम् दृषन्.मौनम् इव स्थितम् ।
jJAna.jJeya.jJapti.muktam dRSan.maunam iva sthitam |
शान्त.अन्त:करणा: स्वस्था: शिला.पुत्रक.कोशवत् ॥७।४२।४२॥
zAnta.anta:karaNA: svasthA: zilA.putraka.kozavat ||7|42|42||
.
jJAna.jJeya.jJapti=muktam dRSan.maunam iva sthitam + zAnta.anta:karaNA:
svasthA: zilA.putraka.kozavat
.
*vlm.42. All knowledge, knowable and knowing, are said to be quite mute and silent in their nature (being confined in the mind); therefore it behoves you to remain as quite and calm, as stones and pebbles and the caverns of rocks.
*sv. To describe it is to destroy it. And to rest content with the knowledge gained from the scriptures, considering oneself to be enlightened, is like the vain imagination of the born.blind. When the unreality of the objects is understood and it is realised that consciousness is not the object of knowledge, then there is enlightenment which is beyond description.
चलन्तश्_चालयन्तश्_च ज्ञ.रूपा एव तिष्ठत ।
calanta:_cAlayanta:_ca jJa.rUpA: eva tiSThata |
अज्ञेय.ज्ञत्व.सद्रूपा: सद्.असत्.सार.रूपिण: ॥७।४२।४३॥
ajJeya.jJatva.sat.rUpA: sat.asat.sAra.rUpiNa: ||7|42|43||
.
calanta: cAlayanta: ca jJa.rUpA_eva tiSThata + ajJeya.jJatva.sadrUpA: sad.asat.sAra.rUpiNa: the formal essence of real & unreal
.
*vlm.43. Remain as knowing and wise man, both when you are sitting or doing anything; because wise men are persons who know the unknown, and personifications of true knowledge.
*sv. To describe it is to destroy it. And to rest content with the knowledge gained from the scriptures, considering oneself to be enlightened, is like the vain imagination of the born.blind. When the unreality of the objects is understood and it is realised that consciousness is not the object of knowledge, then there is enlightenment which is beyond description.
आकाश.कोश.विशदा भवता भव.भूमय: ।
AkAza.koza.vizadA bhavatA bhava.bhUmaya: |
यथास्थितम् च तिष्ठन्ति गच्छन्तश्_च यथागतम् ॥७।४२।४४॥
yathAsthitam ca tiSThanti gacchanta:_ca yathAgatam ||7|42|44||
.
AkAza.koza.vizadA Space.covering.clear/bright bhavatA state of becoming
bhava.bhUmaya: the grounds of becoming yathA.sthitam ca tiSThanti
as.situate are situate gacchanta: ca yathAgatam and going as.it.goes
.
*vlm.44. Remain as clear as the sphere of the sky, and be content with whatever may happen to you; when you are sitting quiet, or moving about or doing anything, and in every state of your life.
यथाप्राप्त.एक.कर्मण: सम्पद्यन्ते बुधा: परम् ।
yathAprApta.eka.karmaNa: sampadyante budhA: param |
अथवा सर्व.संत्याग.शान्त.अन्त:करण.उज्ज्वला: ॥७।४२।४५॥
athavA sarva.saMtyAga.zAnta.anta:karaNa.ujjvalA: ||7|42|45||
.
yathAprApta.eka.karmaNa: sampadyante budhA: param
athavA otherwise sarva.saMtyAga.zAnta.anta:karaNa.ujjvalA: all.abandoning.peaceful.InnerControl=glory...
.
*vlm.45. It is for wise men to be doing what they have to do, and whatever comes in their way; or to give up and renounce all and everything, and remain with their quiet and peaceful minds at every place.
एकान्तेष्व्_एव तिष्ठन्तु चित्र.कर्म.अर्पिता* इव ।
ekAnteSu_eva tiSThantu citra.karma.arpitA: iva |
सम्.कल्प.शान्तौ सम्.कल्प.पुरवत् सर्वदा_अखिलम् ॥७।४२।४६॥
saMkalpa.zAntau saMkalpa.puravat sarvadA_akhilam ||7|42|46||
.
...
ekAnteSu_eva tiSThantu they rest only in their unity citra.karma.arpitA iva like a painted picture + saMkalpa.zAntau saMkalpa.puravat sarvadA_akhilam
.
*vlm.46. Whether sitting in solitude or in silent meditation, let the wise man remain as quiet as a statue or a picture; and having repressed his imagination, let him view the world as an imaginary city or an airy nothing.
स्वप्नवच्_च प्रबुद्धस्य सदैव_अस्तम् गतम् जगत् ।
svapnavat_ca prabuddhasya sadA_eva_astam gatam jagat |
स.नेत्र.रूpa.aनुभवम् जातितो ऽन्ध इव भ्रमै: ॥७।४२।४७॥
sa.netra.rUpa.anubhavam jAtita:_*ndha iva bhramai: ||7|42|47||
.
svapnavat_ca prabuddhasya and like dream for the awakened sadaiva_astam gatam jagat
everywhen the world has come to set + sa.netra.rUpa.anubhavam jAtita:_andha_iva bhramai:
.
*vlm.47. The waking wise man sees the rising world, as sitting down in his state of sleep; and let him view the spectacles before his eyes, as the born.blind man has no sight of anything before him.
निर्वाणम् वर्णयन्न्_अज्ञस् ताप्यते ऽन्तर्_न शाम्यति ।
nirvANam varNayan_ajJa:_tApyate_*ntar_na zAmyati |
कल्पनांश.उपदेशेन लोको ऽविद्यामय.आत्मना ॥७।४२।४८॥
kalpanA.aMza.upadezena loka:_avidyAmaya.AtmanA ||7|42|48||
.
nirvANam varNayan ajJas_tApyate_anta:_na zAmyati + kalpanAMza.upadezena loka:
avidyAmaya.AtmanA
.
*vlm.48. The ignorant man resorting to his nirvANa, has more cause of regret than the peace of his mind, at his renunciation of the world; and the preaching of bon.ideals serves rather to increase their ignorance, than enlighten in the path of truth.
येन केनचिd_अज्ञत्वात् कृत.अर्थ: ऽस्मि_इति मन्यते ।
yena kenacit_ajJatvAt kRta.artha:_asmi_iti manyate |
अकृतार्थ: कृथार्थत्वम् जानन् मौर्ख्य.विमोहित: ॥७।४२।४९॥
a.kRtArtha: kRta.arthatvam jAnan maurkhya.vi.mohita: ||7|42|49||
.
yena kenacit_ajJatvAt by whomever, out of ignorance, "kRta.artha:_asmi" "I have attained my goal" iti manyate so is.thought a.kRtArtha: kRthArthatvam jAnan_maurkhya.vimohita:
.
*vlm.49. The ignorant man who thinks himself wise in his own conceit, is deluded to greater ignorance, by thinking himself successful with his ill success.
विज्ञास्यत्य्_अकृत.अर्थत्वम् क्षण.अन्तर.कदर्थनै: ।
vijJAsyati_akRta.arthatvam kSaNa.antara.kadarthanai: |
उपायम् कल्पना.आत्मानम् अनुपायम् विदुर्_बुधा: ॥७।४२।५०॥
upAyam kalpanA.AtmAnam anupAyam vidu:_budhA: ||7|42|50||
.
vijJAsyati he will come to understand akRta.arthatvam kSaNa.antara.kadarthanai: . +
upAyam kalpanA.AtmAnam anupAyam vidu:_budhA: the wise know as not a means
.
*vlm.50. The man comes to meet with his ill success, who strives to thrive by improper means; because the learned reckon all fanciful steps, as no steps at all to successfulness.
दु:खद.त्वान्_निमेषेण भाव.अभाva.eषण.भ्रमै: ।
du:khada.tvAt_nimeSeNa bhAva.abhAva.eSaNa.bhramai: |
जगद्.भ्रमम् परिज्ञाय यद् अवासनम् आसितम् ।
jagat.bhramam parijJAya yat_a.vAsanam Asitam |
विरसाशेष.विषयम् तद् *द्हि निर्वाणम् उच्यते ॥७।४२।५१॥
virasa.azeSa.viSayam tat_hi nirvANam ucyate ||7|42|51||
.
du:kha.da.tvAt from sorrow.giving.ness nimeSeNa bhAva.abhAva.eSaNa.bhramai: jagat.bhramam parijJAya abandon the world.delusion yad a.vAsanam Asitam virasa.azeSa.viSayam tad hi nirvANamucyate
.
*vwv.1614.y7.37.33b,c. Having known the delusion of the world, remaining (in the state) without desires where all objects are tasteless, is indeed called nirvANa (or extinction of worldly existence and union with the Self
*vlm.51. It is wrong to resort to nirvANa.resignation, on account of some transitory mishap which ever happens to humanity. But that is known as true resignation by the wise, which a man has recourse to after his full knowledge of the errors of the world, and the indifference which he lays hold upon, at his entire disgust with and distaste of all worldly affairs.
आख्यायिक.अर्थ.प्रतिभानम् एत्य
AkhyAyika.artha.pratibhAnam etya
संवेत्स्य्_अचिद्.वारि भराद् द्रव.आत्मा ।
saMvetsi_a.cit.vAri bharAt_drava.AtmA |
अवेद्य.चिद्.रूपम् अशेषम् अच्छम्
a.vedya.cit.rUpam azeSam accham
पश्यन् विनिर्वासि जगत्.स्वरूपम् ॥७।४२।५२॥
pazyan vi.nirvAsi jagat.svarUpam ||7|42|52||
.
AkhyAyika.artha.pratibhAnam etya saMvetsi_a.cit.vAri bharAt_dravAtmA + a.vedya.cit.rUpam azeSam accham pazyan_vinirvAsi jagat.svarUpam
.
*vlm.52. Ráma, as you are delighted at the recital of tales, so should you take a pleasure in your spiritual instructions, with a melted heart and mind; unless you know the transparent intellect, and view it as diffused in the form of the infinite world, you cannot attain to your nirvANa...extinction into it.
*AB. ... saMvetsi pazyasi ...
जात्य्.अन्ध.रूप.अनुभव.अनुरूपम्
यदागमैr_बुद्धम् अबोध.रूपम् ।
अधस्.पदी.कृत्य तद् आन्तरे ऽस्मिन्
बोधे निपत्य.अनुभव: भव.अभू: ॥७।४२।५३॥
jAti.andha.rUpa.anubhava.anurUpam
yadAgamai:_buddham abodha.rUpam |
adhas.padI.kRtya tat_Antare_asmin
bodhe nipatya.anubhava:_bhava.abhU: ||7|42|53||
.
jAty.andha.rUpa.anubhava.anurUpam yadAgamai:_buddham abodha.rUpam +
adhas.padI.kRtya tat_Antare_'smin bodhe nipatya.anubhava: bhava.abhU:
.
*vlm.53. The knowledge of God, that you have gained from the vedas, is sheer ignorance, and resembles the false notion of the world, that is born blind on earth. Trample over that knowledge, and do not fall into its errors; but know God in spirit, and by your nirvana.[ . extinction into it, be exempt from future births and transmigrations.
.
oॐm
.
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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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Jiva Das
fm7042
oॐm
FM.7.42
DUALITY AND UNITY
VASISHTHA THE PLENTIFUL said—
चित्तवत् कचनम् शान्ते यत् तत् तस्माd न भिद्यते ।
अव्याकृत.अमलतया क्व अत: सर्ग.आदि.सम्भव: ॥७।४२।१॥
cittavat kacanam zAnte yat tat tasmAt na bhidyate |
avyAkRta.amalatayA kva ata: sarga.Adi.sambhava: ||7|42|1||
.
cittavat kacanam zAnte yat tat tasmAt na bhidyate | avyAkRta.amalatayA kva ata: sarga.Adi.sambhava:
.
and so, when the Affection is at peace, and is therefore undivided on account of its unmanifest purity, how then can there arise creation and what follows?
.
cittavat as affective mind kacanam zAnte yat – what is a projection in Peace
tat tasmAn na bhidyate – that is not different from That avyAkRta.amalatayA – the Unmanifest Purity kva ata: . where then is sarga.Adi.sambhava: the Becoming of the Creation Cycle?
.
*vlm.1 Vasishtha Continued: . The mind being as calm and quiet as the Intellect, there can be no difference between them; and it is impossible to assign the creation to the divine mind, in its undeveloped and tranquil state. (The difference of the mind and intellect, consists in their activity and inactivity).
चित्तदीपे गते यान्ति भ्रान्तिवद्भ्रान्तिखे स्थिते ।
citta.dIpe gate yAnti bhrAntivat bhrAnti.khe sthite |
रू paax लोकमनस्कारसंविद: ऽम्बुद्र vuux र्मय: ॥७।४२।२॥
rUpa.Aloka.manaskAra.saMvida: ambu.drava.Urmaya:
.
citta.dIpe gate when the lamp of affective mind has gone.out bhrAnti.khe sthite when it is seated in the delusion.sky yAnti bhrAntivat there comes as.delusion rUpa.Aloka.manas.kAra.saMvida: the Mind.made awareness of light.forms ambu.drava.Urmaya: like the flow of water in waves
.
*vlm.2. The lighted lamp of the understanding being extinguished, the erroneous conceptions of the world vanishes into the air; and the ocular vision and mental operations, are as undulation of consciousness. (i. e. The conscious acts through all the sensible organs, mental faculties and bodily members).
#rUp . #rUpa . #rUpAloka rUpa.Aloka Form.vision the perceptual field; the work of Manas Mind, rUpAloka.manaHkriyA, y7043.034; NOT the Buddh. #rUpaloka, one of 16 "Worlds of Form".
निरस्तकर n2aax पेक्षम् मरुत: स्पन्दनम् यथा ।
nirasta.karaNa.ApekSam maruta: spandanam yathA |
यथा विसरणम् भासस्तथा जग dix दम् परे ॥७।४२।३॥
yathA visaraNa.m bhAsa: tathA jagat idam pare ||7|42|3||
.
nirasta.karaNa.apekSam . nirasta. removed karaNa.apekSa causal dependence .
maruta: spandanam yathA yathA visaraNa.m bhAsa: tathA jagat idam pare . .
marut wind (prANa) spandana Vibration
visaraNa emergence
bhAsa light, impression
pare after
? 3 This world is like the motion of the wind or the emanation of light, which are innate, without relation to cause.
*vlm.3. The world bears the same relation to the supreme soul, as the fluctuation of the winds bear to air, and as the radiation of rays bears to light, which have no other causality except in themselves.
द्रवत्वम् इव कीलाले शून्यत्वम् इव च अम्बरे । स्पन्दत्वम् मरुत्य् इव इदम् किम् अप्य् आत्म.मयम् परे ॥७।४२।४॥
dravatvam iva kIlAle zUnyatvam iva ca ambare | spandatvam maruti iva idam kim api Atma.mayam pare
.
dravatvam iva kIlAla.nectar.e – like the fluidity of nectar . zUnyatvam iva ca ambare – like the emptiness of the sky + spandatvam maruti iva – like the vibrant motion of the wind . idam – is this . kim api Atma.mayam pare – whatever mode of Self in the Beyond...
.
*vlm.p.4 The world is inherent in the Supreme as fluidity is inherent with water and emptiness is inherent with air. But why and how they are so intimately connected with one another is quite inconceivable to us.
महा.चिति महाकाशे य dix दम् भासते जगत् । तच् चित्त्वम् एव कचति निर्मलत्वम् मणाव् इव ॥७।४२।५॥
mahA.citi mahAkAze yat idam bhAsate jagat | tat cittvam eva kacati nirmalatvam maNau iva
.
in the Great Conscience
in Great Space
what appears projected as this world
That consciousness only emanates
like clarity in a wishing.stone
.
* chiti.Conscience, the process of affective Consciousness.
mahA.citi . in the Great Conscience –
mahA.AkAze . in Great Space . yat idam bhAsate jagat . what shines/is projected.as this world . tat cit.tvam eva kacati . That alone the Chit.ness shines/emanates . nirmalatvam maNAv iva . like purity in a gem a wishing.stone.
*vlm. .. as brilliancy in a gem. (The appearance of light or lustre in a gem is no other than a property of them itself).
*vlm.p.5 The world that is immanent in the vast emptiness of the great Intellect is manifest to our minds like brilliancy in a gem.
*vlm.p.6 Therefore the world appertains to the Supreme Intellect in the same manner as liquidity is related with water, fluctuation with air, and emptiness with the infinite void.
*jd.5 . mahA.citi . in the Great Conscience . mahA.AkAze . in Great Space . yat idam bhAsate jagat . what shines/is projected.as this world . tat cit.tvam eva kacati . That alone the Chit.ness shines/emanates . nirmalatvam maNAv iva . like purity in a gem a wishing.stone.
यथा द्रवत्वम् पयसि यथा शून्यत्वम् अम्बरे ।
यथा प्रस्पन्दनम् वायौ महा.चिति तथा जगत् ॥७।४२।६॥
yathA dravatvam payasi yathA zUnyatvam ambare | yathA praspandanam vAyau mahA.citi tathA jagat
.
as fluidity in water
as emptiness in the sky
as fluctuation in the air
thus in the great effective Consciousness
...
yathA dravatvam payasi yathA zUnyatvam ambare | yathA praspandanam vAyau mahA.citi tathA jagat
.
* "chiti" <citi> is read by MW in vedAnta.sUtra as "understanding"; otherwise it refers to the fuel of the funeral pyre. I take it to be YV's formation of <citi> "in Consciousness" made into a noun, which would be well translated as "conscience" ("inward knowledge" in OED, . "inwit") had not the term been stolen by guilt.ridden moralists. VLM sometimes reads "the supreme intellect".
वेत्ति वायुर् यथा स्पन्दम् तथा वेत्ति जगc चिति ।
न द्वैत.ऐक्य.आदि.भेदानाम् मनाग् अपि अत्र सम्भव: ॥७।४२।७॥
vetti vAyu: yathA spandam tathA vetti jagat citi | na dvaita.aikya.Adi.bhedAnAm manAk api atra sambhava:
.
...
vetti vAyu: yathA spandam as the air knows vibrant motion tathA vetti jagat citi thus the world is in Consciousness na dvaita.aikya.Adi.bhedAnAm of distinctions like dual and unitary manAk api atra sambhava: not even a bit arises here
.
*vlm.7. As ventilation has its relation with air, so doth the world bear upon the supreme intellect; so there is no reason of supposing a duality to subsist in the unity of any two of these.
*jd.7 . vetti vAyu: yathA spandam . as the air knows vibrant motion . tathA vetti jagat citi . thus the world is in Consciousness. . na dvaita.aikya.Adi.bhedAnAm . of distinctions like dual and unitary . manAk api atra sambhava: . not even a bit arises here.
अविवेक.विवेकाभ्याम् भासुरम् भङ्गुरम् जगत् ।
बोधे सदैव सद्.रूपम् अभासुरम् अभङ्गुरम् ॥७।४२।८॥
aviveka.vivekAbhyAm bhAsuram bhaGguram jagat | bodhe sadA eva sat.rUpa.m a.bhAsuram a.bhaGguram
.
a.viveka.vivekAbhyAm accordingly without or with Viveka Discernment bhAsuram bhaGguram jagat the world is radiant or evanescent bodhe sadA eva sad.rUpa.m a.bhAsuram a.bhaGguram
.
*vlm.8. The world is manifest to the sight of the ignorant, but it is frail and nebulous in the estimation of the intelligent. It is however neither manifest nor mysterious to the sapient, who believe it as an existence subsisting in the entity of the self.existent unity.
? 8 Without Discrimination the world shines forth; with Discrimination, it is transitory. In fact, the form of Suchness is neither radiant nor transitory.
ज्ञप्ति.मात्राद् ऋते शुद्धाद् आदि.मध्य.अन्त.वर्जितात् ।
jJapti.mAtrAt Rte zuddhAt Adi.madhya.anta.varjitAt |
न अन्यद् अस्ति इह निर्णीतम् महा.चिन्मात्र.रूपिण: ॥७।४२।९॥
na anyat asti iha nirNItam mahA.cin.mAtra=rUpiNa: ||7|42|9||
.
jJapti.mAtrAd Rte zuddhAd Adi.madhya.anta.varjitAt na anyad asti iha nirNItam there is nothing else here determined mahA.cin.mAtra=rUpiNa: but the formed measures of the Great Consciousness.
.
*sv. That reality is the indivisible, infinite consciousness, apart from which nothing is.
*vlm.9. It is well ascertained (in every system of philosophy), that there is nothing else in existence, beside the sole intellect, which is pure intelligence, and having no beginning, middle or end of it.
? 9 It is certain that this world is merely a form of pure Great.Consciousness, consisting of Understanding that is without beginning, middle, or end.
तत् कस्य.चिच् छिवम् शान्तम् कस्यचिद् ब्रह्म शाश्वतम् ।
tat kasya.cit zivam zAntam kasya.cit brahma zAzvatam |
कस्य.चिच् छून्यता.मात्रम् कस्यचिज् ज्ञप्ति.मात्रकम् ॥७।४२।१०॥
kasya.cit zUnyatA.mAtram kasya.cit jJapti.mAtrakam ||7|42|10||
.
tat that is kasya.cit zivam zAntam anyone's divine peace kasya.cit brahma zAzvatam
anyone's brahmic eternity kasya.cit zUnyatA.mAtram anyone's mode of emptiness
kasya.cit jJapti.mAtrakam anyone's mode of Knowing
.
*sv. That reality is the indivisible, infinite consciousness, apart from which nothing is.
*vlm.10. This is the great intellect of some, and the holy spirit of others; it is the eternally omniscient brahmA according to some, and the infinite void or vacuum of vacuists. It is also called jnapti knowledge or science by scientists.
तद् अनन्त.आत्म चिद्.रूपम् चेत्यताम् इव भावयत् ।
tat ananta.Atma cit.rUpa.m cetyatAm iva bhAvayat |
स्व.संस्थम् एव ज्ञेयत्वम् अज्ञत्वम् इव गच्छति ॥७।४२।११॥
sva.saMstham eva jJeyatvam ajJatvam iva gacchati ||7|42|11||
.
tat that is ananta.Atma cit.rUpa.m cetyatAm iva bhAvayat sva.saMstham eva jJeyatvam
ajJatvam iva gacchati
.
*sv. That reality is the indivisible, infinite consciousness, apart from which nothing is.
*vlm.11. Now people understand this infinite and intellectual spirit, in the sense of an intelligible being; while others suppose him as knowable in themselves, and thus trying to know, become quite ignorant of him.
11 That infinite Self, the Consciousness.Form, becomes as if conceivable. In knowing its own condition, it becomes as if ignorant.
चित्ततया न अस्ति सत्ता च चित्तता न अस्ति ताम् विना ।
cittatayA na asti sattA ca cittatA na asti tAm vinA |
विना विना यथा वायोर् यथा स्पन्देषु कारणम् ॥७।४२।१२॥
vinA vinA yathA vAyo: yathA spandeSu kAraNa.m ||7|42|12||
.
cittatayA thru the affective state na asti sattA there is no state of being.so
ca cittatA na asti and there is no affective state tAm vinA + vinA vinA yathA vAyo: yathA spandeSu kAraNa.m
.
*AB. ... cittayA vinA jJeyasya sattA nAsti tAm sattAm vinA ca tasya cittatA nAsti | yathA vinA zUnyAtmanA kUTasthenAkAzena vinA vAyo: kAraNa.m nAsti | vAyum ca vinA spandeSu kAraNa.m nAsti tad.vad i.a. ||7|42|
*sv. That reality is the indivisible, infinite consciousness, apart from which nothing is.
*vlm.12. Without the intellect there is no knowledge of the intelligibles, neither is there the faculty of intellection unless there be the intellect; as there is no air without vacuum, nor is there any air without its ventilation.
तथा महाचिता उच्छाया: सर्ग.संवित्ति=वृत्तिषु ।
नित्यम् सत्त्वम् असत्त्वम् वा हेतो: अन्य.अनपेक्षणात् ॥७।४२।१३॥
tathA mahAcitA ucchAyA: sarga.saMvitti=vRttiSu | nityam sattvam asattvam vA heto: anya.anapekSaNAt
.
tathA mahAcitA ucchAyA: sarga.saMvitti=vRttiSu + nityam sattvam asattvam vA
heto: anya.anapekSaNAt
.
*sv. That seems to undergo polarisation within itself, thus becoming aware of itself as its own object; this seems to create a division and partial knowledge which is ignorance. Such awareness is inherent in consciousness but it is non.different from consciousness.
*vlm.13. So it is the shadow of the great intellect, that makes our consciousness to perceive the existence of the world; and whether the world is an entity or non.entity, there is no other cause of its knowledge than the intellect.
इत्य् अत्र अर्थ: अभविष्यत् स* द्वित्व.एकत्व.अस्तिता=वशात् ।
iti atra artha: abhaviSyat sa* dvitva.ekatva.astitA=vazAt |
क: अत्र कल्पयिता द्वित्वम् एकत्वम् वा महा.अम्बरे ॥७।४२।१४॥
ka: atra kalpayitA dvitvam ekatvam vA mahA.ambare ||7|42|14||
.
iti atra artha: abhaviSyat so here the purpose/meaning would be sa dvitva.ekatva.astitA=vazAt because of the dual.single state of being
ka: atra kalpayitA dvitvam ekatvam vA mahA.ambare who here affects duality or unity in the Great Sky? +
.
*vlm.14. It is owing to the unity of this duality (viz of the world and the spirit), that this sense of their identity is verified; nor is there any one who can make unity or duality the all pervading vacuity.
*sv. That seems to undergo polarisation within itself, thus becoming aware of itself as its own object; this seems to create a division and partial knowledge which is ignorance. Such awareness is inherent in consciousness but it is non.different from consciousness.
*jd.14 . iti atra artha: abhaviSyat . so here the purpose/meaning would be sa dvitva.ekatva.astitA=vazAt . because of the dual.single state of being. ka: atra kalpayitA dvitvam ekatvam vA mahA.ambare . who here affects duality or unity in the Great Sky? +
विष्वग्.विश्वम् अपाअएक.परमाकाश.कोशता ।
viSvak.vizvam apAra.eka.parama.AkAza.kozatA |
यथा स्पन्दानिल.द्वित्वम् शाब्दम् एव न वास्तवम् ॥७।४२।१५॥
yathA spanda.anila.dvitvam zAbdam eva na vAstavam ||7|42|15||
.
viSvag.vizvam apAra.eka.parama.AkAza.kozatA + yathA spanda.anila.dvitvam zAbdam eva
na vAstavam
.
*sv. That seems to undergo polarisation within itself, thus becoming aware of itself as its own object; this seems to create a division and partial knowledge which is ignorance. Such awareness is inherent in consciousness but it is non.different from consciousness.
*vlm.15. There is but one universal concavity, of the whole sphere of the vacuous sky, and the dualism of the air and its fluctions[fluctuations], is only in words and nominal and not in reality.
विश्व.विश्व.ईश्वर=द्वित्वं तथा.एव असन्मय.आत्मकम् ।
vizva.vizva.Izvara=dvitvam tathA eva asat.maya.Atmakam |
सद्.एव असम्भवद् द्वित्वम् महा.चिन्मात्रकं च यत् ॥७।४२।१६॥
sat eva asambhavat dvitvam mahA.cit.mAtrakam ca yat ||7|42|16||
.
The duality of Universe and Universal.Lord
is thus essentially a mode of unreality,
a reality happening without duality,
a measurement of the Great.Consciousness
.
vizva.vizva.Izvara=dvitvam . the duality of Universe and Universal.Lord . tathA eva . thus too is asat.maya.Atmakam .something made of unreality + sat eva . yet which is a reality . asambhavat dvitvam . without duality occuring mahA.cin.mAtraka. a measure of reat.Consciousness
.
*vlm. … is a mere verbal and no real distinction of the one positive unity...
It is impossible for the self.existent soul to have a counterpart of itself…
विश्व.आभासम् तदेव इदम् न विश्वम् सन् न विश्वता ।
vizva.AbhAsam tadeva idam na vizvam san na vizvatA |
देश.काल.आदिमत्त्वेन कदाचिद् *हेम्नि सत्यता ॥७।४२।१७॥
deza.kAla.Adimat.tvena kadA.cit hemni satyatA ||7|42|17||
.
vizva.AbhAsam tadeva idam na vizvam san na vizvatA + deza.kAla.Adimattvena with the qualities of place & time kadA.cit hemni satyatA
.
*vlm.17. That which has the appearances of the world, is no world in reality, but a shadow of it; and that which is limited by space and time, cannot be the infinite and external[eternal] sphere.
*sv. On account of the illusory notions of time and space, somewhere at some time gold appears to have become a bracelet; even so does the notion of a creation arise in consciousness.
कटकत्वस्य भिन्नस्य विश्वस्य च तथा परे ।
kaTakatvasya bhinnasya vizvasya ca tathA pare |
द्वित्व.ऐक्य.असम्भवे चात्र कार्य.कारणता कुत: ॥७।४२।१८॥
dvitva.aikya.asambhave ca atra kArya.kAraNatA kuta: ||7|42|18||
.
kaTakatvasya bhinnasya vizvasya ca tathA pare + dvitva.aikya.a.sambhave ca atra
kArya.kAraNatA kuta: where does the state of effect & cause come.from?
.
*vlm.18. As the different forms of jewels, are related to the substance of gold (out of which they are made), so doth the world bear its relation to Brahma; whose unity admits of duality, nor the attribute of cause and effect (i. e. of the creator and creation).
*sv. On account of the illusory notions of time and space, somewhere at some time gold appears to have become a bracelet; even so does the notion of a creation arise in consciousness.
स्याच् चेत् तत् कल्पना.मात्रम् एव एतन् नान्य.वस्तुता ।
शून्यता नभसि इव अत्र द्रवत्वम् इव च अम्भसि ॥७।४२।१९॥
syAt cet tat kalpanA.mAtram eva etat na anya.vastutA | zUnyatA nabhasi iva atra dravatvam iva ca ambhasi
.
syAt cet tat kalpanA.mAtram eva if that were merely only imagination
etat na anya.vastutA + zUnyatA nabhasi iva atra like emptiness in the sky here
dravatvam iva ca ambhasi and like fluidity in water
.
*vlm.19. If it be only a creation of the imagination, it is then no other than a nothing and no such thing; it is just as well as the vacuity of the firmament, and the fluidity of water and liquids.
*sv. On account of the illusory notions of time and space, somewhere at some time gold appears to have become a bracelet; even so does the notion of a creation arise in consciousness.
खे ख.लेखा.अप्य् अभिन्ना.इव किल अस्ति जगद्.आदिता ।
khe kha.lekhA api abhinnA iva kila asti jagat.AditA |
यद् रूपं ब्रह्म तद् रूपं जगत् क्व अत्र द्विता.एकते ॥७।४२।२०॥
yat rUpa.m brahma tat rUpa.m jagat kva atra dvitA.ekate ||7|42|20||
.
khe in the kha.sky kha.lekhA api abhinnA iva kila asti jagat.Adi.tA yat rUpa.m brahma
a form which is brahmic tat rUpa.m jagat that form is the world kva atra dvitA.ekate
where there are duality & unity
.
*vlm.20. As the sky bears the appearance of the sky, so doth brahmA present the sight of the world; and both of them being of the same kind (of vacuum), there can be no duality nor unity of the two in one.
*sv. On account of the illusory notions of time and space, somewhere at some time gold appears to have become a bracelet; even so does the notion of a creation arise in consciousness.
*EE
यद् रूपम् व्योम तद् रूपम् एवम् शून्यम् किल अखिलम् ।
एक.आत्मनि तते स्वच्छे चिन्मात्रे सर्व.रूपिणि ॥७।४२।२१॥
yat rUpa.m vyoma tat rUpa.m evam zUnyam kila akhilam |
eka.Atmani tate svacche cin.mAtre sarva.rUpiNi ||7|42|21||
.
yad rUpa.m vyoma what is formal space tad rUpa.m evam zUnyam kila akhilam that form is in.fact wholly empty eka.Atmani in one Self tate svacche cin.mAtre sarva.rUpiNi
.
*vlm.21. All these are of the like kind, as the vast vacuum of itself; they are selfsame in their nature with the one all extended and transperent[transparent] essence of the interminable intellect of God.
*sv. When thus even duality is non.existent, investigation into the causal relationship between the Creator and this creation becomes meaningless.
शिला.पुत्रिक.सेनायाम् पाषाणत्वम् इवास्थिते ।
zilA.putrika.senAyAm pASANatvam ivÂsthite |
कार्य.कारण.वैचित्र्यम् कथम् सम्भवति क्व वा ॥७।४२।२२॥
kArya.kAraNa.vaicitryam katham sambhavati kva vA ||7|42|22||
.
zilA.putrika=senAyAm in a stone.doll army pASANatvam iva Asthite as.if quite set in rockiness where the soldiers sit like rocks kArya.kAraNa.vaicitryam work.cause=distinction . there is no difference between the work.they.don't and their need.to.do . katham sambhavati how would things happen so? kva vA and/or where?
*vlm.22. As all pebbles and dolls and marble statues, have the stony substance in them; and there is no relation of cause or effect in anyone of them, so these varieties of beings have no difference in them from the nature of divine essence.
*sv. When thus even duality is non.existent, investigation into the causal relationship between the Creator and this creation becomes meaningless.
कथम् अव्योमता व्योम्नि द्वितीय.असम्भवाद् भवेत् ।
katham a.vyomatA vyomni dvitIya.asambhavAt bhavet |
प्रतिभा.आत्मा एव भा.रूपो भाति सगो महाचिति ॥७।४२।२३॥
pratibhA.AtmA eva bhA.rUpa: bhAti sarga: mahAciti ||7|42|23||
.
katham a.vyomatA vyomni how is there an absence of space in a space? dvitIya.asambhavAt bhavet it becomes the non.becoming of a second, pratibhA.AtmA eva only a projected self bhA.rUpa: bhAti sarga: mahAciti a luminous form shine as Creation in the Great Consciousness
.
*vlm.23. As it is impossible for vacuity to be another thing than vacuum, and the reflexion of light is no other than the very light; so this creation resides in and radiates from the great intellect.
*sv. When thus even duality is non.existent, investigation into the causal relationship between the Creator and this creation becomes meaningless.
पुत्रिका इव उपल.उत्कीर्णा तन्.मयत्वात् तद्.आत्मिका ।
putrikA iva upala.utkIrNA tat.mayatvAt tat.AtmikA |
साधो यथा.स्थितस्य एवम् बुद्ध्वा विश्वम् प्रलीयते ॥७।४२।२४॥
sAdho yathA.sthitasya evam buddhvA vizvam pralIyate ||7|42|24||
.
putrikA iva upala.utkIrNA just as a sculpture is carved stone, tan.mayatvAt tad.AtmikA from the form of that is the nature of that , sAdhu, yathA.sthitasya evam buddhvA vizvam pralIyate
.
*vlm.24. As the images carved in a stone, are of the same sort being hewn of the same substance; so O wise Ráma, all these various forms of things in the world, are lost upon their insight, into the substantiality of the all engrossing intellect of the great Deity.
काष्ठ.मौन.दश=आभासम् संसारम् अवशिष्यते ।
kASTha.mauna.daza=AbhAsam saMsAram avaziSyate |
यथा निमीलित.अक्षस्य रूपालोक.मनो.भ्रम: ॥७।४२।२५॥
yathA nimIlita.akSasya rUpAloka.mana:.bhrama: ||7|42|25||
.
kASTha.mauna.dazA=AbhAsam a state said to be like a block of wood saMsAram avaziSyate the saMsAra.Convolution remains + yathA nimIlita.akSasya as of closed eyes rUpAloka.mano.bhrama:
.
*vlm.25. It is the delusion of your mind, that presents to your sight all this bustle and commotion of the world, which upon your right inspection of them, must remain as mute and motionless as a block of wood or stone, and as imperceptible as the prospect of things to a man with his closed eyes.
*sv. When what exists is realised as it is (i. e., as the indivisible consciousness), the world.appearance ceases. Remain firmly established like a rock in the realisation of this truth, while functioning as an intelligent being here. Worship the self which is the supreme Lord with all your natural actions and experiences, including your wisdom. Worshipped with these articles, the self instantly bestows upon you the boon of spiritual unfoldment; in comparison, the worship of gods like Rudra and Visnu is worthless.
स्वप्ने जाग्रत्य् अन्.अग्र.स्थो ऽप्य् असन् न इव अस्ति भावनात् । तथा एव उन्मीलित.अक्षस्य रूपालोक.मनो.भ्रम: ॥७।४२।२६॥
svapne jAgrati an.agra.stha: api asan na iva asti bhAvanAt | tathA eva unmIlita.akSasya rUpAloka.mana:.bhrama:
.
svapne jAgrati an.agra.stha: api asan na iva not as.if not being.so asti.bhAvanAt
thru the feeling that it is + tathA eva unmIlita.akSasya thus only for the open.eyed
rUpAloka.mano.bhrama:
.
*vlm.26. As things absent from sight, appear to be present before one in his thought of them, both in his waking and sleeping states; so it is the misconception of the mind, that presents the phenomenals to the sight of the open.eyed man.
*sv. When what exists is realised as it is (i. e., as the indivisible consciousness), the world.appearance ceases. Remain firmly established like a rock in the realisation of this truth, while functioning as an intelligent being here. Worship the self which is the supreme Lord with all your natural actions and experiences, including your wisdom. Worshipped with these articles, the self instantly bestows upon you the boon of spiritual unfoldment; in comparison, the worship of gods like Rudra and Visnu is worthless.
स्वप्ने जाग्रत्य् अन्.अग्र.स्थो अप्य् असन् न इव अस्ति.भावनात् । भावन.उपशमम् कृत्वा शिली.भूय यथा.स्थितम् ॥७।४२।२७॥
svapne jAgrati an.agra.stha: api a.san na iva asti.bhAvanAt | bhAvana.upazamam kRtvA zilI.bhUya yathA.sthitam
.
svapne jAgrati an.agra.stha: api asan na iva not as.if not being.so asti.bhAvanAt
thru the feeling that it is + bhAvana.upazamam kRtvA zilI.bhUya yathA.sthitam
.
*sv. When what exists is realised as it is (i. e., as the indivisible consciousness), the world.appearance ceases. Remain firmly established like a rock in the realisation of this truth, while functioning as an intelligent being here. Worship the self which is the supreme Lord with all your natural actions and experiences, including your wisdom. Worshipped with these articles, the self instantly bestows upon you the boon of spiritual unfoldment; in comparison, the worship of gods like Rudra and Visnu is worthless.
*vlm.27. As it is by the hallucination of your mind, that you see the absent objects as present before you, both when you are awake as well as asleep; but suppress your thoughts, and you will be as inert as a stone, as in the abstracted and sound sleeping states of your mind.
अशिली.भूतम् एव॒अन्तः स्वभावम् समम् आस्यताम् ।
a.zilI.bhUtam eva anta: svabhAvam samam AsyatAm |
आ.विवेक.उपहारेण यथाप्राप्त.अर्थ.पूजनै: ॥७।४२।२८॥
A.viveka.upahAreNa yathAprApta.artha.pUjana.i: ||7|42|28||
.
a.zilI.bhUtam eva anta:
not become just like stone within
svabhAvam samam AsyatAm
be settled in your equal self.nature +
A.viveka upahAreNa
with the offering of full Discernment
yathAprApta.artha.pUjana.i:
with whatever forms of worship has come to you
.
*AB. … A.samantAt sarvato yo vivekas tal.lakSaNenopahAreNopacAreNa ||7|42|
*sv. When what exists is realised as it is (i. e., as the indivisible consciousness), the world.appearance ceases. Remain firmly established like a rock in the realisation of this truth, while functioning as an intelligent being here. Worship the self which is the supreme Lord with all your natural actions and experiences, including your wisdom. Worshipped with these articles, the self instantly bestows upon you the boon of spiritual unfoldment; in comparison, the worship of gods like Rudra and Visnu is worthless.
*vlm.28. You must not however allow your mind, become as insensible as a stone; but remain in your natural state and employ it in the service of your adorable object, with the best offerings of your reason on all things about you.
#upahAra.: offering, oblation; (with the #pAzupata.s पाशुपतs) a kind of religious service (consisting of laughter , song , dance , muttering हुडुक् , ??? adoration and pious ejaculation) Sarvad. 77 , 22.
*jd.28 . a.zilI.bhUtam eva anta: . not become just like stone within . svabhAvam samam AsyatAm . be settled in your equal self.nature . A.viveka upahAreNa . with the offering of full Discernment . yathAprApta.artha.pUjana.i: . with whatever forms of worship has come to you.
बोधाय पूज्यताम् बुद्ध्या स्वभाव: परमेश्वर: ।
bodhAya pUjyatAm buddhyA svabhAva: paramezvara: |
विवेक.पूजित: स्वात्मा सद्य: स्फार.वर.प्रद: ॥७।४२।२९॥
viveka.pUjita: sva.AtmA sadya: sphAra.vara.prada: ||7|42|29||
.
bodhAya pUjyatAm buddhyA svabhAva: paramezvara: + viveka.pUjita: svAtmA
sadya: sphAra.vara.prada:
.
*sv. When what exists is realised as it is (i. e., as the indivisible consciousness), the world.appearance ceases. Remain firmly established like a rock in the realisation of this truth, while functioning as an intelligent being here. Worship the self which is the supreme Lord with all your natural actions and experiences, including your wisdom. Worshipped with these articles, the self instantly bestows upon you the boon of spiritual unfoldment; in comparison, the worship of gods like Rudra and Visnu is worthless.
*vlm.29. Adore the Supreme God of nature; for the enlargement of your understanding; and He being worshipped with your right reason and good sense, will soon reward you with the best boon of your transcendent felicity.[ . ]neratisayánanda.
रुद्र.उपेन्द्र.आदि.पूजा अत्र जरत्.तृण.लवा आयते ।
rudra.upendra.Adi.pUjA atra jarat.tRNa.lavA Ayate |
विचार.शम.सत्सङ्ग.बलि.पुष्प.एक.पूजित: ॥७।४२।३०॥
vicAra.zama.satsaGga.bali.puSpa.eka.pUjita: ||7|42|30||
.
rudra.upendra.Adi.pUjA the worship of rudra, upendra & the like atra here jarat.tRNa.lavA Ayate + vicAra.zama.satsaGga.bali.puSpa.eka.pUjita:
.
*sv.30b.31a The self which is the Lord immediately confers moksa or final liberation when worshipped with enquiry into the nature of the self, with self.control and satsanga (company of the wise).
*vlm.30. The adoration of Indra, Upendro and the other gods, is as the worshipping rotten straws with respect to that of the God in spirit; and the offering of flowers and sacrifices, are nothing in comparison to your cultivation of reason, and association with wise and learned men.
सद्यो.मोक्ष.फल: साधो स्वात्मैव परमेश्वर: ।
sadya:mokSa.phala: sAdho sva.AtmA eva parama.Izvara: |
सत्यालोकन.मात्र.एक.पूजितो ऽनुत्तम.अर्थद: ॥७।४२।३१॥
satyAlokana.mAtra.eka.pUjita: anuttama.arthada: ||7|42|31||
.
sadya:.mokSa.phala: daily/at.once.Freedom.fruit, Sâdhu, sva.AtmA eva paramezvara: only Urself is the Supreme Lord + satyAlokana.mAtra.eka.pUjita: anuttama.arthada:
.
*sv. The self which is the Lord immediately confers moksa or final liberation when worshipped with enquiry into the nature of the self, with self.control and satsanga (company of the wise).
*sv.31b.32 Perception of the reality is the best form of worship. When the Lord exists as the self, only a fool worships others.
*vlm.31. The Supreme God who is the giver of all blessings, being worshipped in the true light of the spirit in one's own soul, confers his best blessing of liberation in an instant.
यत्र अस्त्य् आत्मा.ईश्वरस् तत्र मूढ: को ऽन्यम् समाश्रयेत् ।
yatra asti AtmA Izvara: tatra mUDha: ka: anyam samAzrayet |
सत्सङ्ग.शम.संतोष.विवेकापूजित.आत्मन: ॥७।४२।३२॥
satsaGga.zama.saMtoSa.vivekÂpUjita.Atmana: ||7|42|32||
.
yatra asti AtmA Izvara: tatra mUDha: ka: anyam samAzrayet + satsaGga.zama.saMtoSa.vivekApUjita.Atmana: .
.
*sv. Perception of the reality is the best form of worship. When the Lord exists as the self, only a fool worships others.
*vlm. Why does the ignorant man resort to another, when his soul is the sole lord; Do you associate with the good and have your equanimity and content, and adore the Supreme soul with your best reason.
शिरीष.कुसुमायन्ते शस्त्र.अहि.विष.वह्नय: ।
देव.अर्चन.तपस्.तीर्थ.दानानि अति.कृतानि अपि ॥७।४२।३३॥
zirISa.kusumAyante zastra.ahi.viSa.vahnaya: | deva.arcana.tapas.tIrtha.dAnAni ati.kRtAni api
.
zirISa.kusumA Ayante zastra.ahi.viSa.vahnaya: weapon.snake.poison.fires +
deva.arcana.tapas.tIrtha.dAnAni God.worship.austerity.pilgrimage.gifts .
ati.kRtAni api however extreme
.
*sv. Worship of the gods, pilgrimage, austerity, etc., are said to confer their blessings if they are performed with wisdom or viveka.
*vlm. The worship of idols, pilgrimages and all sorts of devotion, together with all your charities, are as useless as the offering of scentless Sirisha {acacia} flowers, and injurious as fire, poison and the wounds of weapons are to the body.
भस्मायन्ते निरर्थत्वाद् अविवेकामहात्मनाम् ।
bhasmAyante nirarthatvAt a.viveka.a.mahAtmanAm |
एतान्य् अपि विवेकेन क्रियन्ते स.फलानि चेत् ॥७।४२।३४॥
etAni api vivekena kriyante sa.phalAni cet ||7|42|34||
.
bhasmAyante they are made ash nirarthatvAt a.viveka.a.mahAtmanAm + etAni api vivekena but these thru viveka.Discernment kriyante sa.phalAni cet if they act with fruit
.
*AB. ... a.mAhAtmanAm dur.AtmanAm ||
*sv. Worship of the gods, pilgrimage, austerity, etc., are said to confer their blessings if they are performed with wisdom or viveka.
*vlm. The actions of mean minded men, are as useless as ashes on account of their unreasonableness; let them therefore act with reason in order to render their deeds fruitful.
विवेक एव तत् कस्मात् स्फुटम् अन्तर् न साध्यते ।
viveka* eva tat kasmAt sphuTam antar na sAdhyate |
यथा.भूत.अर्थ.विज्ञानात् वासना.उपरमे परे ॥७।४२।३५॥
yathA.bhUta.artha.vijJAnAt vAsanA.uparame pare ||7|42|35||
.
...
viveke eva when there is Viveka Discernment, tat kasmAt sphuTam anta: na sAdhyate why does That not become clearly established within? + yathA.bhUta.artha.vijJAnAt vAsanA.uparame pare
.
*sv.35.36 Surely, it is this wisdom that is vital in all these. Is it not sufficient then to worship the self with viveka itself?
*vlm.35. Why therefore don't you foster your reasoning powers in your mind, by means of your knowledge of the true natures of things, and the concentration of your desires in the Supreme spirit.
यत्नो विवेक.शब्द=आख्यो भवत्य् आत्म.प्रसादत: ।
yatna: viveka.zabda=Akhya: bhavati Atma.prasAdata: |
तथा तथा विवेको ऽन्तर्.वृद्धिम् नेय: शम.अमृतै: ॥७।४२।३६॥
tathA tathA viveka: antar.vRddhim neya: zama.amRta.i: ||7|42|36||
.
yatna: effort viveka.zabda=Akhya: as expressed by the word "Discernment"
bhavati Atma.prasAdata: x + tathA tathA thusever viveka: antar.vRddhim neya: zama.amRta.i:
... .
*vlm.36. It is by divine grace only, that the reasoning faculty has its exercise in the mind, therefore the power of reasoning is to be fostered in the mind, by sprinkling the ambrosial water of equanimity over it.
*sv.35.36 Surely, it is this wisdom that is vital in all these. Is it not sufficient then to worship the self with viveka itself?
यथा यथा पुन: शेषम् उपयाति न विभ्रमै: |
yathA yathA puna: zeSam upayAti na vibhrama.i: |
देह.सत्ताम् अनादृत्य यथा भूतार्थ.दर्शनात् ॥७।४२।३७॥
deha.sattAm anAdRtya yathA bhUtArtha.darzanAt ||7|42|37||
.
yathA yathA ... however puna: zeSam upayAti na vibhrama.i: + deha.sattAm anAdRtya
yathA bhUtArtha.darzanAt
.
*sv. With this wisdom get rid of body.consciousness and along with it shame, fear, despair, pleasure and pain. Wisdom reveals consciousness as the self, but in the absence of objects like body, etc., this consciousness enters into supreme peace which is indescribable.
*vlm.37. Until the fountain of error in the mind, is dried up by the blaze of right knowledge, so long the tendency towards the corporeals, continues to run over it in all directions.
लज्जाम् भयम् विषाद.ईर्ष्ये सुखम् दुःखम् जयेत्समम् ।
lajjAm bhayam viSAda.IrSye sukham du:kham jayet samam |
जगदादि शरीर.आदि न अस्त्य् एव आदौ कुतो ऽद्य तत् ॥७।४२।३८॥
jagat.Adi zarIra.Adi na asti eva Adau kuta: *dya tat ||7|42|38||
.
lajjAm bhayam viSAda.IrSye sukham du:kham jayet samam + jagat.Adi zarIra.Adi
na asti eva Adau kuta: adya tat
.
*sv. With this wisdom get rid of body.consciousness and along with it shame, fear, despair, pleasure and pain. Wisdom reveals consciousness as the self, but in the absence of objects like body, etc., this consciousness enters into supreme peace which is indescribable.
*vlm.38. Equanimity overcomes the sense of shame, sorrow, fear and envy; as the conviction of the nihility of the world and all corporeal things, removes the possibility of their existence at any time. (According to the dictum,..nyáya,..násato vidyate vába. Ex nihilo nihil fit, nothing comes from nothing).
कार्यम् चेत् कारणस्य एतत् तथापि ब्रह्म.मात्रकम् ।
kAryam cet kAraNasya etat tathA api brahma.mAtrakam |
प्रतिभा.मात्रम् एव अच्छम् न तु ज्ञप्तेर् घटादि सत् ॥७।४२।३९॥
pratibhA.mAtram eva accha.m na tu jJapte: ghaTa.Adi sat ||7|42|39||
.
kAryam cet kAraNasya etat if this is the effect of a cause tathApi brahma.mAtrakam even thus it is the measured brahman.Immensity + pratibhA.mAtram eva only a projected mode accha.m clear/pure na tu jJapte: ghaTa.Adi sat but not being known like the example of a pot
.
*sv. With this wisdom get rid of body.consciousness and along with it shame, fear, despair, pleasure and pain. Wisdom reveals consciousness as the self, but in the absence of objects like body, etc., this consciousness enters into supreme peace which is indescribable.
*vlm.39. And if it be the work of a cause, it must be the selfexistent brahmA that both at once; as the reflexion is alike the reflector, and the reflected knowledge of a pot or picture is nothing in reality. (The effect is akin to the cause agreeably to the maxim "similes similibus."
ज्ञान.आत्मिका एव प्रतिभा ज्ञप्तिर् एव अखिलम् जगत् ।
ज्ञप्तिर् अप्य् आत्म.तत्त्व.श्री: परिज्ञाता उपशाम्यति ॥७।४२।४०॥
jJAna.AtmikA eva pratibhA jJapti: eva akhilam jagat | jJapti: api Atma.tattva.zrI: parijJAtA upazAmyati
.
jJAna.AtmikA: eva pratibhA: jnAna.Wisdom.selflings are only projections
jJapti: eva akhilam jagat this whole world is only a jnAna.effect +
jJapti: api Atma.tattva.zrI: parijJAtA upazAmyati
.
*sv. With this wisdom get rid of body.consciousness and along with it shame, fear, despair, pleasure and pain. Wisdom reveals consciousness as the self, but in the absence of objects like body, etc., this consciousness enters into supreme peace which is indescribable.
*vlm.40. Know this world to be the shadow of the intellect, as one's feature is seen within a mirror; but the idea of the shadow of both, vanishes when one [add: is] acquainted with the original.
ज्ञेय.अभावे त्व् अनिर्वाच्या शिष्यते शाश्वतम् शिवम् ।
jJeya.abhAve tu a.nirvAcyA ziSyate zAzvatam zivam |
अशरीर.आद्य.विश्व.आत्म सर्वम् शान्तम् इदम् ततम् ॥७।४२।४१॥
a.zarIra.Adya.vizva.Atma sarvam zAntam idam tatam ||7|42|41||
.
jJeya.abhAve tu but when it is absence of a Knowable a.nirvAcyA it is inexplicable ziSyate zAzvatam zivam remaining as the eternal shiva + a.zarIra.Adi without bodies a.vizva.Atma sarvam zAntam wholly at.peace is idam tatam this expanse
.
* "expanse" . <tata>, implying <tat>.
*vlm.41. For want of the knowables or objects of objective knowledge, there remains the only unknowable One, who is of the form of everlasting felicity; and this soul of the incorporeal spirit, is extended all over the infinite space in its form of perfect tranquility.
*sv. To describe it is to destroy it. And to rest content with the knowledge gained from the scriptures, considering oneself to be enlightened, is like the vain imagination of the born.blind. When the unreality of the objects is understood and it is realised that consciousness is not the object of knowledge, then there is enlightenment which is beyond description.
ज्ञान.ज्ञेय.ज्ञप्ति.मुक्तम् दृषन्.मौनम् इव स्थितम् ।
jJAna.jJeya.jJapti.muktam dRSan.maunam iva sthitam |
शान्त.अन्त:करणा: स्वस्था: शिला.पुत्रक.कोशवत् ॥७।४२।४२॥
zAnta.anta:karaNA: svasthA: zilA.putraka.kozavat ||7|42|42||
.
jJAna.jJeya.jJapti=muktam dRSan.maunam iva sthitam + zAnta.anta:karaNA:
svasthA: zilA.putraka.kozavat
.
*vlm.42. All knowledge, knowable and knowing, are said to be quite mute and silent in their nature (being confined in the mind); therefore it behoves you to remain as quite and calm, as stones and pebbles and the caverns of rocks.
*sv. To describe it is to destroy it. And to rest content with the knowledge gained from the scriptures, considering oneself to be enlightened, is like the vain imagination of the born.blind. When the unreality of the objects is understood and it is realised that consciousness is not the object of knowledge, then there is enlightenment which is beyond description.
चलन्तश् चालयन्तश् च ज्ञ.रूपा एव तिष्ठत ।
calanta: cAlayanta: ca jJa.rUpA: eva tiSThata |
अज्ञेय.ज्ञत्व.सद्रूपा: सद्.असत्.सार.रूपिण: ॥७।४२।४३॥
ajJeya.jJatva.sat.rUpA: sat.asat.sAra.rUpiNa: ||7|42|43||
.
calanta: cAlayanta: ca jJa.rUpA eva tiSThata + ajJeya.jJatva.sadrUpA: sad.asat.sAra.rUpiNa: the formal essence of real & unreal
.
*vlm.43. Remain as knowing and wise man, both when you are sitting or doing anything; because wise men are persons who know the unknown, and personifications of true knowledge.
*sv. To describe it is to destroy it. And to rest content with the knowledge gained from the scriptures, considering oneself to be enlightened, is like the vain imagination of the born.blind. When the unreality of the objects is understood and it is realised that consciousness is not the object of knowledge, then there is enlightenment which is beyond description.
आकाश.कोश.विशदा भवता भव.भूमय: ।
AkAza.koza.vizadA bhavatA bhava.bhUmaya: |
यथास्थितम् च तिष्ठन्ति गच्छन्तश् च यथागतम् ॥७।४२।४४॥
yathAsthitam ca tiSThanti gacchanta: ca yathAgatam ||7|42|44||
.
AkAza.koza.vizadA Space.covering.clear/bright bhavatA state of becoming
bhava.bhUmaya: the grounds of becoming yathA.sthitam ca tiSThanti
as.situate are situate gacchanta: ca yathAgatam and going as.it.goes
.
*vlm.44. Remain as clear as the sphere of the sky, and be content with whatever may happen to you; when you are sitting quiet, or moving about or doing anything, and in every state of your life.
यथाप्राप्त.एक.कर्मण: सम्पद्यन्ते बुधा: परम् ।
yathAprApta.eka.karmaNa: sampadyante budhA: param |
अथवा सर्व.संत्याग.शान्त.अन्त:करण.उज्ज्वला: ॥७।४२।४५॥
athavA sarva.saMtyAga.zAnta.anta:karaNa.ujjvalA: ||7|42|45||
.
yathAprApta.eka.karmaNa: sampadyante budhA: param
athavA otherwise sarva.saMtyAga.zAnta.anta:karaNa.ujjvalA: all.abandoning.peaceful.InnerControl=glory...
.
*vlm.45. It is for wise men to be doing what they have to do, and whatever comes in their way; or to give up and renounce all and everything, and remain with their quiet and peaceful minds at every place.
एकान्तेष्व् एव तिष्ठन्तु चित्र.कर्म.अर्पिता* इव ।
ekAnteSu eva tiSThantu citra.karma.arpitA: iva |
सम्.कल्प.शान्तौ सम्.कल्प.पुरवत् सर्वदा अखिलम् ॥७।४२।४६॥
saMkalpa.zAntau saMkalpa.puravat sarvadA akhilam ||7|42|46||
.
...
ekAnteSu eva tiSThantu they rest only in their unity citra.karma.arpitA iva like a painted picture + saMkalpa.zAntau saMkalpa.puravat sarvadA akhilam
.
*vlm.46. Whether sitting in solitude or in silent meditation, let the wise man remain as quiet as a statue or a picture; and having repressed his imagination, let him view the world as an imaginary city or an airy nothing.
स्वप्नवच् च प्रबुद्धस्य सदैव अस्तम् गतम् जगत् । स.नेत्र.रूpa.aनुभवम् जातितो ऽन्ध इव भ्रमै: ॥७।४२।४७॥
svapnavat ca prabuddhasya sadA eva astam gatam jagat | sa.netra.rUpa.anubhavam jAtita: *ndha iva bhrama.i: ||7|42|47||
.
svapnavat ca prabuddhasya and like dream for the awakened sadaiva astam gatam jagat
everywhen the world has come to set + sa.netra.rUpa.anubhavam jAtita: andha iva bhrama.i:
.
*vlm.47. The waking wise man sees the rising world, as sitting down in his state of sleep; and let him view the spectacles before his eyes, as the born.blind man has no sight of anything before him.
निर्वाणम् वर्णयन्न् अज्ञस् ताप्यते ऽन्तर् न शाम्यति ।
nirvANa.m varNayan ajJa: tApyate *ntar na zAmyati |
कल्पनांश.उपदेशेन लोको ऽविद्यामय.आत्मना ॥७।४२।४८॥
kalpanA.aMza.upadezena loka: avidyAmaya.AtmanA ||7|42|48||
.
nirvANa.m varNayan ajJas tApyate anta: na zAmyati + kalpanAMza.upadezena loka:
avidyAmaya.AtmanA
.
*vlm.48. The ignorant man resorting to his nirvANa, has more cause of regret than the peace of his mind, at his renunciation of the world; and the preaching of bon.ideals serves rather to increase their ignorance, than enlighten in the path of truth.
येन केनचिd अज्ञत्वात् कृत.अर्थ: ऽस्मि इति मन्यते ।
yena kenacit ajJatvAt kRta.artha: asmi iti manyate |
अकृतार्थ: कृथार्थत्वम् जानन् मौर्ख्य.विमोहित: ॥७।४२।४९॥
a.kRtArtha: kRta.arthatvam jAnan maurkhya.vi.mohita: ||7|42|49||
.
yena kenacit ajJatvAt by whomever, out of ignorance, "kRta.artha: asmi" "I have attained my goal" iti manyate so is.thought a.kRtArtha: kRthArthatvam jAnan maurkhya.vimohita:
.
*vlm.49. The ignorant man who thinks himself wise in his own conceit, is deluded to greater ignorance, by thinking himself successful with his ill success.
विज्ञास्यत्य् अकृत.अर्थत्वम् क्षण.अन्तर.कदर्थनै: ।
vijJAsyati akRta.arthatvam kSaNa.antara.kadarthana.i: |
उपायम् कल्पना.आत्मानम् अनुपायम् विदुर् बुधा: ॥७।४२।५०॥
upAyam kalpanA.AtmAnam anupAyam vidu: budhA: ||7|42|50||
.
vijJAsyati he will come to understand akRta.arthatvam kSaNa.antara.kadarthana.i: . +
upAyam kalpanA.AtmAnam anupAyam vidu: budhA: the wise know as not a means
.
*vlm.50. The man comes to meet with his ill success, who strives to thrive by improper means; because the learned reckon all fanciful steps, as no steps at all to successfulness.
दु:खद.त्वान् निमेषेण भाव.अभाva.eषण.भ्रमै: ।
du:khada.tvAt nimeSeNa bhAva.abhAva.eSaNa.bhrama.i: |
जगद्.भ्रमम् परिज्ञाय यद् अवासनम् आसितम् ।
jagat.bhramam parijJAya yat a.vAsanam Asitam |
विरसाशेष.विषयम् तद् *द्हि निर्वाणम् उच्यते ॥७।४२।५१॥
virasa.azeSa.viSayam tat hi nirvANa.m ucyate ||7|42|51||
.
du:kha.da.tvAt from sorrow.giving.ness nimeSeNa bhAva.abhAva.eSaNa.bhrama.i: jagat.bhramam parijJAya abandon the world.delusion yad a.vAsanam Asitam virasa.azeSa.viSayam tad hi nirvANamucyate
.
*vwv.1614.y7.37.33b,c. Having known the delusion of the world, remaining (in the state) without desires where all objects are tasteless, is indeed called nirvANa (or extinction of worldly existence and union with the Self
*vlm.51. It is wrong to resort to nirvANa.resignation, on account of some transitory mishap which ever happens to humanity. But that is known as true resignation by the wise, which a man has recourse to after his full knowledge of the errors of the world, and the indifference which he lays hold upon, at his entire disgust with and distaste of all worldly affairs.
आख्यायिक.अर्थ.प्रतिभानम् एत्य
AkhyAyika.artha.pratibhAnam etya
संवेत्स्य् अचिद्.वारि भराद् द्रव.आत्मा ।
saMvetsi a.cit.vAri bharAt drava.AtmA |
अवेद्य.चिद्.रूपम् अशेषम् अच्छम्
a.vedya.cit.rUpa.m azeSam accha.m
पश्यन् विनिर्वासि जगत्.स्वरूपम् ॥७।४२।५२॥
pazyan vi.nirvAsi jagat.svarUpa.m ||7|42|52||
.
AkhyAyika.artha.pratibhAnam etya saMvetsi a.cit.vAri bharAt dravAtmA + a.vedya.cit.rUpa.m azeSam accha.m pazyan vinirvAsi jagat.svarUpa.m
.
*vlm.52. Ráma, as you are delighted at the recital of tales, so should you take a pleasure in your spiritual instructions, with a melted heart and mind; unless you know the transparent intellect, and view it as diffused in the form of the infinite world, you cannot attain to your nirvANa...extinction into it.
*AB. ... saMvetsi pazyasi ...
जात्य्.अन्ध.रूप.अनुभव.अनुरूपम्
यदागमैr बुद्धम् अबोध.रूपम् ।
अधस्.पदी.कृत्य तद् आन्तरे ऽस्मिन्
बोधे निपत्य.अनुभव: भव.अभू: ॥७।४२।५३॥
jAti.andha.rUpa.anubhava.anurUpam
yadAgama.i: buddham abodha.rUpa.m |
adhas.padI.kRtya tat Antare asmin
bodhe nipatya.anubhava: bhava.abhU: ||7|42|53||
.
jAti*.andha*.rUpa.form/shape/color.*anubhava.experience.anurUpa.m yadAgama.i: buddham abodha.rUpa.m +
adhas.padI.kRtya tat Antare 'smin bodhe nipatya.anubhava: bhava.abhU:
.
*vlm.53. The knowledge of God, that you have gained from the vedas, is sheer ignorance, and resembles the false notion of the world, that is born blind on earth. Trample over that knowledge, and do not fall into its errors; but know God in spirit, and by your nirvana.[ . extinction into it, be exempt from future births and transmigrations.
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fm7043 3.mr17..19 OCEAN MIND .z68
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DN7042 DUALITY AND UNITY
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