fm6125 3.ja9 On Stability .z10
jivadas
work in progress .v18
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fm6125 3.ja9 On Stability .z10
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Oॐm
On Stability
vasiShTha said—
\
सिद्धान्तो ऽध्यात्म-शास्त्राणाम् सर्व.अपह्नव एव हि ।
siddhAnta:_ adhyAtma-zAstrANAm sarva.apahnava* eva hi |
न_आविद्या_अस्ति_इह नो माया शान्तम् ब्रह्मेदम् अक्रमम् ॥६।१।१॥
na _AvidyA _asti _iha no mAyA zAntam brahma_idam akramam ||01||
.
the conclusion of all the writings that teach the Self is only this
:
the rejection of everything
.
for the brahman.Immensity
is not absence of knowledge
nor is it mAyA.Illusion
but peacefully unproceeding
...
.
* akramam, without "a secondary agent" (VLM); "without a course" (vwv); "avagADhum azakyam" not able to immerse?? (ABComm.) Avinash-> It means hard to fathom to reach the bottom of!
~vwv.1476/1 The settled doctrine of scriptures expounding the nature of the Supreme Spirit is only the denial of everything (other than brahman). There is no Nescience here, nor Illusion. This (Universe) is the tranquil brahman without a course.
~~sv.1-2 This is the conclusion of all scriptures: there is no avidya (ignorance) and no Mâyâ (illusion) in reality; brahman alone exists.
ह्नु #hnu -> #apahnu अपह्नु -> #apahnava अपह्नव -m.- concealment, denial of or turning off of the truth • appeasing, satisfying, zbr. •• #apahnuti अप-ह्नुति , using a simile in other than its true or obvious application, sAh. •• #apahnuta अपह्नुत- - concealed, denied.
* siddhAnta: adhyAtma-zAstrANAm the conclusion of all zAstras that teach the Self sarva~apahnava eva hi is only the rejection of everything. na avidyA asti iha na-u mAyA not avidyA.Ignorance/unKnowing, nor indeed mAyA.Illusion zAntam brahma idam a.kramam is the peaceful brahman Immensity without process.
02|Ø
शान्त एव चिद्~आभासे स्वच्छे सम-सम~आत्मनि ।
zAnta* eva cit~AbhAse svacche sama-sama~Atmani |
समग्र-शक्ति-खचिते ब्रह्मैति कलिता-अभिधे ॥६।१।२॥
samagra-zakti-khacite brahmÂ_eti kalitA-abhidhe ||2||
.
...
quite at peace in reflected Consciousness; crystalline, it is in the like.alike Self; in the fully focussed power of space-consciousness;—such are a few definitions of the brahman Immensity.
zAnte eva cid.AbhAse
quite at peace, in Chit-illumination
svacche samasama~Atmani
crystalline, in the like.alike Self
samagra-zakti-khacite
gathered-power-studded
in the fully focussed power of space-consciousness
brahma iti kalita~abhidhe
such are some aspects of the Immensity.
*Ott. #AbhAsa आभा स —reflection, Talks. • Talk 68: "M.: bhUma (perfection) alone is. It is infinite. There arises from it this finite consciousness taking on an #upAdhi (limiting adjunct). This is #AbhAsa or reflection. Merge this individual consciousness into the supreme one. That is what should be done."
~sv.1-2 This is the conclusion of all scriptures: there is no avidya (ignorance) and no Mâyâ (illusion) in reality; brahman alone exists.
~vlm.2. The spirit of the Lord is always calm, with the serene brightness of the divine Intellect in itself; it is full of its omnipotence, and is attributed with the appellation of brahma.
खच् #khac -> #khacita - prominent (?) DhUrtas. • (ifc. or with instr.) inlaid, set, studded (e.g. maNi-kh-, inlaid with jewels) mbh. vI • xIi *hariv. Megh. &c. (= #karambita, "combined with" L.)
\
निर्णीय के.चिच्_छून्यत्वम् के.चिद्_विज्ञान-मात्रताम् ।
nirNIya ke.cit_zUnyatvam ke.cit_vijJAna-mAtratAm |
के.चिद्_ईश्वर-रूपत्वम् विवदन्ते परस्परम् ॥६।१।३॥
ke.cit_Izvara-rUpatvam vivadante parasparam ||3||
.
some call it shUnya.Void
some call it vijnAna.Understanding
some call it the form of Lord.Ishvara
:
so they argue among themselves
.
~m. Some call it the Void, some Pure Understanding, some the Form of the Lord.
~vlm. ... some the formless vacuum itself, and by others as omniscience, and is called as the Lord God ...
\
सर्वम् एव परित्यज्य महामौनीम् भव_अनघ ।
sarvam eva parityajya mahAmaunIm bhava _anagha |
निर्वाण.वान् निर्मनन: क्षीण-चित्त: प्रशान्त.धी: ॥६।१।४॥
nirvANa.vAn nir.manana: kSINa-citta: prazAnta.dhI: ||04||
.
you should abandon everything–
be great! someone who has knows the Silence, dear boy
:
nirvANa-full, empty of thought
Affective mind subdued, the thoughts grown calm
.
~sv.4 Rest in nirvANa without movement of thought, with the mind greatly 'weakened' and the intelligence at peace; rest in the self as if you are deaf, dumb and blind.
~m.4 Lad, avoid all these, and experience the Great Silence, with the mind subdued into Nirvana, with concepts restrained, and thoughts quieted.
~vlm.4. Do you avoid all these, O sinless Rama, and remain quite silent in yourself, and be extinct in the divine essence, by restraining the actions of your heart and mind and by the tranquility of your soul.
*jd.4 - sarvam eva parityajya सर्वम् एव परित्यज्य abandon even everything mahAmaunIm bhava anagha महामौनीं भव अनघ be a great one who has known mauna.Silence, dear boy nirvANa.vAn nirmanana: निर्वाण.वान् निर्.मननः nirvANa-full, empty of thought kSINa-citta: क्षीण-चित्तः the citta Affection subdued prazAnta.dhI: प्रशान्त-धीः the thoughts grown calm.
05|Ø
आत्मन्य्_एव_आस्स्व शान्त~आत्मा मूक~अन्ध-बधिर~उपम: ।
Atmani_ eva _Assva zAnta~AtmA mUka~andha-badhira~upama: |
नित्यम् अन्तर्-मुखो भूत्वा स्व~आत्मना_अन्त: प्रपूर्ण-धी: ॥६।१।५॥
nityam antar-mukho_ bhUtvA sva~AtmanA _anta: prapUrNa-dhI: ||05||
.
Atmani_eva_Assva zAnta.AtmA mUka~andha-badhira-upama:
nityam antar.mukho bhUtvA sva.AtmanA_anta: prapUrNa-dhI:
आत्मनि एव आस्स्व शान्त-आत्मा
be a self at peace within the Self
be like a blind deaf-mute
having become always inward-looking
in your.own self
प्रपूर्ण-धीः fully thoughtful.
#As -> #Assva imp. [2] md. sg. 2 }[ās_2
*jd. prapUrNa-dhI: fully thoughtful ??? Avinash-> That may explain the idea. I might also suggest "fully engaged".
~sv.5-7 Inwardly abandon everything; externally engage yourself in appropriate action. The existence of the mind alone is happiness, the existence of the mind alone is unhappiness. By remaining unaware of the mind let all these cease.
~m.5 Be quiet, be like a man who_as deaf and dumb, look always within, and in your own self find the Fullness.
~vlm.5. Have a quiet soul in yourself, and remain as a deaf and dumb man in your outward appearance; look always within yourself, and be full with the Divine Spirit.
* आत्मनि एव आस्स्व शान्त-आत्मा be the self at peace within the Self मूक-अन्ध-बधिर-उपमः mute-blind-deaf=like like a blind deaf-mute नित्यम् अन्तर्-मुखः भूत्वा having become always inward-looking स्व.आत्मना अन्तः within yourself प्रपूर्ण-धीः fully thoughtful.
\
जाग्रत्य्_एव सुषुप्त-स्थः कुरु कर्माणि राघव ।
jAgrati_ eva suSupta-stha: kuru karmANi rAghava |
अन्तः सर्व-परित्यागी बहिः कुरु यथागतम् ॥६।१।६॥
anta: sarva-parityAgI bahi: kuru yathAgatam ||6||
.
altho awake, be based in sleep
as you perform your actions, rAghava
abandon everything within
&
outside act just.as.it.comes
.
~vlm.6. Discharge the duties of your waking state, as if you are doing them in your sound sleep; abandon every thing in your inward mind, and do whatever comes to thee outwardly....
~sv.5-7 Inwardly abandon everything; externally engage yourself in appropriate action.
~m.6 Perform your waking duties as if sound asleep;
detach from what remains inside, and accept what comes outside just as it comes.
* jAgrati eva suSuptastha: kuru karmANi rAghava anta: sarvaparityAgI bahi: kuru yathAgatam जाग्रति एव सुषुप्त-स्थः although awake, based in dream कुरु कर्माणि राघव perform your actions, rAghava अन्तः सर्व-परित्यागी abandoning all within बहिः कुरु यथा-आगतम् outside act as-it-comes.
\
चित्त-सत्ता परम् दु:खम् चित्त~असत्ता परम् सुखम् ।
citta-sattA param du:kham citta~asattA param sukham |
अतश्_चित्तम् चिद्~एक~आत्मा नय क्षयम् अवेदनात् ॥६।१।७॥
ata:_ cittam cit~eka~AtmA naya kSayam a-vedanAt ||7||
.
the state of Affective Being is perfect misery
the state of Affective nonBeing is perfect pleasure
so let the conscious-one.Self bring Affection to destruction
thru not-knowing
...
.
~sv. Inwardly abandon everything; externally engage yourself in appropriate action. The existence of the mind alone is happiness, the existence of the mind alone is unhappiness. By remaining unaware of the mind let all these cease.
~m.7 The presence of the Affection is Suffering; the absence of the Affection is Joy. Rest in the Consciousness of the One Self, and find repose in unKnowing.
~vlm.7. The essence of the mind is only for one_as misery, as its want is for his highest felicity; therefore the mind must be drowned in the intelligent soul, by destroying the action of the mental powers altogether.
* citta-sattA param du:kham the Suchness of the Affection Affective reality is perfect misery citta~asattA param sukham the unSuchness of the Affection its absence is absolute pleasure ata: cittam cid.eka.AtmA naya so let the consciousness-one.Self bring Affection kSayam a-vedanAt - to destruction thru un-knowing ignoring it.
08|Ø
दृष्ट्वा रम्यम् अरम्यम् वा स्थेयम् पाषाणवत् समम् ।
dRSTvA ramyam a-ramyam vA stheyam pASANavat samam |
एतावता_आत्म-यत्नेन जिता भवति संसृतिः ॥८॥
etAvatA_Atma-yatnena jitA bhavati saMsRti: ||08||
.
whatever you may see or know, pleasureful or not pleasureful,
when your attention has become as stable as a stone, by means
of such self-effort the process of Samsâra becomes subdued.
.
dRSvTA ramyam aramyam vA –
the things that you see, pleasant or not
stheyam pASANavat samam
–when your attention is as stable as stone–
etAvatA Atma-yatnena - by means of this sort of self-effort
jitA bhavati saMsRti: - the process of saMsAra is subdued.
~sv.8-10 Remain unaffected by what is attractive and what is unattractive; by just this much of self-effort, this saMsAra is overcome! By remaining unaware of pleasure and pain and of even that which lies between the two, you rise above sorrow. Just by this little self-effort you attain the infinite.
~m.8 When you see what is pleasurable, be as still as a stone, and so you will subdue your world to the Self.
~vlm.8. Remain as cold as a stone, at the sight of anything, which is either delightsome or disgusting to thee; and by this means learn to subdue everything in the world under thy control.
* dRSvTA ramyam aramyam vA - things that you see, pleasureful or not stheyam pASANavat samam - when your attention is stable as a stone etAvatA Atma-yatnena - by means of this sort of self-effort jitA bhavati saMsRti: - the process of saMsAra is subdued.
\
संवेदनीयम् न सुखम् न_असुखम् न च मध्यमम् ।
saMvedanIyam na sukham na _a-sukham na ca madhyamam |
एतावता_आत्म-यत्नेन दु:ख~अन्तो ऽनन्त आप्यते ॥६।१।९॥
etAvatA_Atma-yatnena du:kha~anto_ ananta* Apyate ||09||
.
what you become aware.of is
not pleasure nor displeasure nor what's in.between
:
by means of this sort of self-effort the end of misery is got
.
~sv.8-10... By remaining unaware of pleasure and pain and of even that which lies between the two, you rise above sorrow. Just by this little self-effort you attain the infinite.
~m.9 Joy does not come through thinking, nor does Sorrow, or anything between: only by Abiding in the Self can we bring an end to Suffering.
~vlm.9. The objective is neither for our pleasure or pain, nor is it the intermediate state of the two; therefore it is by diligent attention to the subjective, that we can attain the end of all our misery. (Live to thyself alone and unmindful of all others, in order to be completely blest).
*jd.9 - saMvedanIyam संवेदनीयम् what is to be comprehended/experienced is na sukham na_a-sukham na ca madhyamam न सुखम् न_अ-सुखम् न च मध्यमम् not pleasure nor displeasure nor what's in.between etAvatA_Atma-yatnena एतावता_आत्म-यत्नेन by means of this sort of self-effort du:kha~anto_ananta Apyate दुःख-अन्तो_अनन्त आप्यते the end of misery is got.
\
आपीन-मण्डल-शशाङ्क.वद्_अन्तर्_एव
ApIna-maNDala-zazAGka.vat_antar_eva
श्रीमद्-रसायन.मय: सुखम् एति तज्~ज्ञ: ।
zrImat~rasAyana.maya: sukham eti tat~jJa: |
विज्ञात-सर्व-भुवन-त्रय-वस्तु-सार:
vijJAta-sarva-bhuvana-traya-vastu-sAra:
कुर्वन् न नाम कुरुते परम् अभ्युपेत: ॥६।१।१०॥
kurvan na nAma kurute param abhyupeta: ||10||
.
like the sphere of the moon as it grows to full
even within
formed of sublime nectar
to pleasure goes a That-knower
who has understood the essence of the Three Worlds
.
*jd. "Three Worlds" is a sort of archetypal phrase.
in purANic Myth it refers to Heaven, Earth, and Netherworld
but it also suggests the three Times (Past, Present, & Future) to the yogin.
~vlm. He who has known the supreme soul, has found within himself a delight;
resembling the cooling beams of the full bright moon;
and being possest of the full knowledge of the essence of all things in the three worlds,
performs his parts in a manner as he did not attend to them.
~sv. Remain unaffected by what is attractive and what is unattractive;
by just this much of self-effort, this saMsAra is overcome!
By remaining unaware of pleasure and pain and of even that which lies between the two,
you rise above sorrow.
Just by this little self-effort you attain the infinite.
#pI -> #Apyai -> #ApIna -adj.- swelling , swollen , full , round , thick , large , fat , fleshy , corpulent muscular MBh.&c. • -m.- a well • -n.- an udder, teat, tit.
#kR -> #kurute pr. [8] md. sg. 3 }[kṛ_1]
oॐm
ÂUUMmmmm....
saMtoSa: paramo lAbha: sat-saGga: paramA gati: |
vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment. 2.16.19
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चित् संवित्त्या.उच्यते जीव:
cit saMvittyA _ucyate jIva:
संकल्पात्स मनो_ भवेत् ।
saMkalpAt sa:_ mana:_ bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
Oॐm
+++
Jiva Das
FM6125 ON STABILITY 3.JA9 .z10
https://www.dropbox.com/s/bgsrzmlg1r7n8hk/fm6125%203.ja09%20On%20Stability%20.z10.docx?dl=0
FM.6.100-FM.6.128 end
https://www.dropbox.com/s/pdodnjvcjtvlzt8/fm.6.100-fm.6.128%20end.docx?dl=0
6.nirvANa.1
https://www.dropbox.com/s/svh2rdd4sq7nk6j/6.nirvana.1.docx?dl=0
सर्ग ६.१२५
sarga 6.125
सिद्धान्तो ऽध्यात्म.शास्त्राणाम् सर्व.अपह्नव एव हि ।
siddhAnta:_adhyAtma.zAstrANAm sarva.apahnava* eva hi |
न_आविद्या_अस्ति_इह नो माया शान्तम् ब्रह्म_इदम् अक्रमम् ॥6|125|६।१२५।०१॥
na_AvidyA_asti_iha no* mAyA zAntam brahma_idam akramam ||6|125|01||
शान्त एव चिद्.आभासे स्वच्छे सम.सम.आत्मनि ।
zAnta* eva cit.AbhAse svacche sama.sama.Atmani |
समग्र.शक्ति.खचिते ब्रह्मेति कलिता.अभिधे ॥६।१२५।२॥
samagra.zakti.khacite brahmeti kalitA.abhidhe ||6|125|2||
निर्णीय के.चिच्_छून्यत्वम् के.चिद्_विज्ञान.मात्रताम् ।
nirNIya ke.cit_zUnyatvam ke.cit_vijJAna.mAtratAm |
के.चिद्_ईश्वर.रूपत्वम् वि.वदन्ते परस्परम् ॥६।१२५।३॥
ke.cit_Izvara.rUpatvam vi.vadante parasparam ||6|125|3||
सर्वम् एव परित्यज्य महामौनीम् भव_अनघ ।
sarvam eva parityajya mahAmaunIm bhava_anagha |
निर्वाण.वान् निर्.मननः क्षीण.चित्तः प्रशान्त.धीः ॥६।१२५।०४॥
nirvANa.vAn nir.manana: kSINa.citta: prazAnta.dhI: ||6|125|04||
आत्मन्य्_एव_आस्स्व शान्त.आत्मा मूक.अन्ध.बधिर.उपमः ।
Atmani_eva_Assva zAnta.AtmA mUka.andha.badhira.upama: |
नित्यम् अन्तर्.मुखो_भूत्वा स्व.आत्मना_अन्तः प्रपूर्ण.धीः ॥६।१२५।०५॥
nityam antar.mukha_ bhUtvA sva.AtmanA_anta: prapUrNa.dhI: ||6|125|05||
जाग्रत्य्_एव सुषुप्त.स्थः कुरु कर्माणि राघव ।
jAgrati_eva suSupta.stha: kuru karmANi rAghava |
अन्तः सर्व.परित्यागी बहिः कुरु यथागतम् ॥६।१२५।६॥
anta: sarva.parityAgI bahi: kuru yathAgatam ||6|125|6||
चित्त.सत्ता परम् दुःखम् चित्त.असत्ता परम् सुखम् ।
citta.sattA param du:kham citta.asattA param sukham |
अतश्_चित्तम् चिद्.एक.आत्मा नय क्षयम् अ.वेदनात् ॥६।१२५।७॥
ata:_cittam cit.eka.AtmA naya kSayam a.vedanAt ||6|125|7||
दृष्ट्वा रम्यम् अरम्यम् वा स्थेयम् पाषाणवत् समम् ।
dRSTvA ramyam aramyam vA stheyam pASANavat samam |
एतावता_आत्म.यत्नेन जिता भवति संसृतिः ॥६।१२५।०८॥
etAvatA_Atma.yatnena jitA bhavati saMsRti: ||6|125|08||
संवेदनीयम् न सुखम् न_असुखम् न च मध्यमम् ।
saMvedanIyam na sukham na_asukham na ca madhyamam |
एतावता_आत्म.यत्नेन दुःख.अन्तो ऽनन्त आप्यते ॥६।१२५।०९॥
etAvatA_Atma.yatnena du:kha.anta:_ananta* Apyate ||6|125|09||
आपीनमण्डलशशाङ्कवदन्तरेव . श्रीमद्रसायनमयः सुखमेति तज्ज्ञः ।
विज्ञातसर्वभुवनत्रयवस्तुसारः . कुर्वन्न नाम कुरुते परमभ्युपेतः ॥६।१२५।१०॥
आपीन.मण्डल.शशाङ्क.वद् अन्तर् एव
ApIna.maNDala.zazAGka.vat antar eva
श्रीमद्.रसायन.मयः सुखम् एति तज्.ज्ञः ।
zrImat.rasAyana.maya: sukham eti tat.jJa: |
विज्ञात.सर्व.भुवन.त्रय.वस्तु.सारः
vijJAta.sarva.bhuvana.traya.vastu.sAra:
कुर्वन् न नाम कुरुते परम् अभ्युपेतः ॥६।१२५।१०॥
kurvan na nAma kurute param abhyupeta: ||6|125|10||
॥
oॐm
FM.6.125
ON STABILITY
VASISHTHA said—
सिद्धान्तो ऽध्यात्म.शास्त्राणाम् सर्व.अपह्नव एव हि ।
siddhAnta:_adhyAtma.zAstrANAm sarva.apahnava* eva hi |
न_आविद्या_अस्ति_इह नो माया शान्तम् ब्रह्म_इदम् अक्रमम् ॥६।१२५।०१॥
na_AvidyA_asti_iha no* mAyA zAntam brahma_idam akramam ||6|125|01||
.
the conclusion of all the writings that teach the Self is only this
:
the rejection of everything
.
for the brahman.Immensity
is not absence of knowledge
nor is it Mâyâ.Illusion
but peacefully unproceeding
...
.
siddhAnta: adhyAtma.zAstrANAm
the conclusion of all zAstras that teach the Self
sarva.apahnava eva hi is only the rejection of everything. na avidyA asti iha na.u mAyA not avidyA.Ignorance/unKnowing, nor indeed mAyA.Illusion zAntam brahma idam a.kramam is the peaceful brahman Immensity without process.
* akramam, without "a secondary agent" (VLM); "without a course" (vwv); "avagADhum azakyam" not able to immerse?? (ABComm.) Avinash.> It means hard to fathom to reach the bottom of!
*vwv.1476/1 The settled doctrine of scriptures expounding the nature of the Supreme Spirit is only the denial of everything (other than brahman). There is no Nescience here, nor Illusion. This (Universe) is the tranquil brahman without a course.
*sv.1.2 This is the conclusion of all scriptures: there is no avidya (ignorance) and no Mâyâ (illusion) in reality; brahman alone exists.
##hnu > #apahnu > *apahnava.m. = concealment, denial of or turning off of the truth • appeasing, satisfying, zbr. •• *apahnuti = using a simile in other than its true or obvious application •• *apahnuta अपह्नुत. . concealed, denied.
* siddhAnta: adhyAtma.zAstrANAm the conclusion of all zAstras that teach the Self sarva.apahnava eva hi is only the rejection of everything. na avidyA asti iha na.u mAyA not avidyA.Ignorance/unKnowing, nor indeed mAyA.Illusion zAntam brahma idam a.kramam is the peaceful brahman Immensity without process.
शान्त एव चिद्.आभासे स्वच्छे सम.सम.आत्मनि ।
zAnta* eva cit.AbhAse svacche sama.sama.Atmani |
समग्र.शक्ति.खचिते ब्रह्मेति कलिता.अभिधे ॥६।१२५।२॥
samagra.zakti.khacite brahmeti kalitA.abhidhe ||6|125|2||
.
...
quite at peace in reflected Consciousness; crystalline, it is in the like.alike Self; in the fully focussed power of space.consciousness;—such are a few definitions of the brahman Immensity.
zAnte eva cid.AbhAse
quite at peace, in Chit.illumination
svacche samasama.Atmani
crystalline, in the like.alike Self
samagra.zakti.khacite
gathered.power.studded
in the fully focussed power of space.consciousness
brahma iti kalita.abhidhe
such are some aspects of the Immensity.
*sv.1.2 This is the conclusion of all scriptures: there is no avidya (ignorance) and no Mâyâ (illusion) in reality; brahman alone exists.
*vlm.2. The spirit of the Lord is always calm, with the serene brightness of the divine Intellect in itself; it is full of its omnipotence, and is attributed with the appellation of brahma.
#AbhAsa आभा स —reflection, Talks. • Talk 68: "M.: bhUma (perfection) alone is. It is infinite. There arises from it this finite consciousness taking on an #upAdhi (limiting adjunct). This is #AbhAsa or reflection. Merge this individual consciousness into the supreme one. That is what should be done."
खच् #khac .> #khacita . prominent (?) DhUrtas. • (ifc. or with instr.) inlaid, set, studded (e.g. maNi.kh., inlaid with jewels) mbh. vI • xIi *hariv. Megh. &c. (= #karambita, "combined with" L.)
निर्णीय के.चिच्_छून्यत्वम् के.चिद्_विज्ञान.मात्रताम् ।
nirNIya ke.cit_zUnyatvam ke.cit_vijJAna.mAtratAm |
के.चिद्_ईश्वर.रूपत्वम् वि.वदन्ते परस्परम् ॥६।१२५।३॥
ke.cit_Izvara.rUpatvam vi.vadante parasparam ||6|125|3||
.
some call it shûnya.void
some call it vijnâna.understanding
some call it the form of Lord.Îshvara
:
so they argue among themselves
.
nirNIya ke.cit_zUnyatvam x
ke.cit_vijJAna.mAtratAm |
ke.cit_Izvara.rUpatvam x
vi.vadante parasparam . x
.
*m. Some call it the Void, some Pure Understanding, some the Form of the Lord.
*vlm. ... some the formless vacuum itself, and by others as omniscience, and is called as the Lord God ...
सर्वम् एव परित्यज्य महामौनीम् भव_अनघ ।
sarvam eva parityajya mahAmaunIm bhava_anagha |
निर्वाण.वान् निर्.मननः क्षीण.चित्तः प्रशान्त.धीः ॥६।१२५।०४॥
nirvANa.vAn nir.manana: kSINa.citta: prazAnta.dhI: ||6|125|04||
.
you should abandon everything–
be great! someone who has knows the Silence, dear boy
:
nirvANa.full, empty of thought
Affective mind subdued, the thoughts grown calm
.
sarvam eva parityajya x
mahAmaunIm bhava_anagha |
nirvANa.vAn nir.manana: x
kSINa.citta: prazAnta.dhI: . x
.
*sv.4 Rest in nirvANa without movement of thought, with the mind greatly 'weakened' and the intelligence at peace; rest in the self as if you are deaf, dumb and blind.
.m.4 Lad, avoid all these, and experience the Great Silence, with the mind subdued into Nirvana, with concepts restrained, and thoughts quieted.
*vlm.4. Do you avoid all these, O sinless Rama, and remain quite silent in yourself, and be extinct in the divine essence, by restraining the actions of your heart and mind and by the tranquility of your soul.
*jd.4 . sarvam eva parityajya सर्वम् एव परित्यज्य abandon even everything mahAmaunIm bhava anagha महामौनीं भव अनघ be a great one who has known mauna.Silence, dear boy nirvANa.vAn nirmanana: निर्वाण.वान् निर्.मननः nirvANa.full, empty of thought kSINa.citta: क्षीण.चित्तः the citta Affection subdued prazAnta.dhI: प्रशान्त.धीः the thoughts grown calm.
आत्मन्य्_एव_आस्स्व शान्त.आत्मा मूक.अन्ध.बधिर.उपमः ।
Atmani_eva_Assva zAnta.AtmA mUka.andha.badhira.upama: |
नित्यम् अन्तर्.मुखो_भूत्वा स्व.आत्मना_अन्तः प्रपूर्ण.धीः ॥६।१२५।०५॥
nityam antar.mukha_ bhUtvA sva.AtmanA_anta: prapUrNa.dhI: ||6|125|05||
.
Atmani_eva_Assva zAnta.AtmA mUka.andha.badhira.upama:
nityam antar.mukho bhUtvA sva.AtmanA_anta: prapUrNa.dhI:
आत्मनि एव आस्स्व शान्त.आत्मा
be a self at peace within the Self
be like a blind deaf.mute
having become always inward.looking
in your.own self
प्रपूर्ण.धीः fully thoughtful.
*jd. prapUrNa.dhI: fully thoughtful ??? Avinash.> That may explain the idea. I might also suggest "fully engaged".
*sv.5.7 Inwardly abandon everything; externally engage yourself in appropriate action. The existence of the mind alone is happiness, the existence of the mind alone is unhappiness. By remaining unaware of the mind let all these cease.
.m.5 Be quiet, be like a man who_as deaf and dumb, look always within, and in your own self find the Fullness.
*vlm.5. Have a quiet soul in yourself, and remain as a deaf and dumb man in your outward appearance; look always within yourself, and be full with the Divine Spirit.
#As .> #Assva imp. [2] md. sg. 2 }[ās_2
* आत्मनि एव आस्स्व शान्त.आत्मा be the self at peace within the Self मूक.अन्ध.बधिर.उपमः mute.blind.deaf=like like a blind deaf.mute नित्यम् अन्तर्.मुखः भूत्वा having become always inward.looking स्व.आत्मना अन्तः within yourself प्रपूर्ण.धीः fully thoughtful.
जाग्रत्य्_एव सुषुप्त.स्थः कुरु कर्माणि राघव ।
jAgrati_eva suSupta.stha: kuru karmANi rAghava |
अन्तः सर्व.परित्यागी बहिः कुरु यथागतम् ॥६।१२५।६॥
anta: sarva.parityAgI bahi: kuru yathAgatam ||6|125|6||
.
altho awake, be based in sleep
as you perform your actions, rAghava
abandon everything within
&
outside act just.as.it.comes
.
jAgrati_eva suSupta.stha: x
kuru karmANi rAghava |
anta: sarva.parityAgI x
bahi: kuru yathAgatam . x
.
jAgrati eva suSuptastha: kuru karmANi rAghava anta: sarvaparityAgI bahi: kuru yathAgatam जाग्रति एव सुषुप्त.स्थः although awake, based in dream कुरु कर्माणि राघव perform your actions, rAghava अन्तः सर्व.परित्यागी abandoning all within बहिः कुरु यथा.आगतम् outside act as.it.comes.
*vlm.6. Discharge the duties of your waking state, as if you are doing them in your sound sleep; abandon every thing in your inward mind, and do whatever comes to thee outwardly....
*sv.5.7 Inwardly abandon everything; externally engage yourself in appropriate action.
*m.6 Perform your waking duties as if sound asleep;
detach from what remains inside, and accept what comes outside just as it comes.
* jAgrati eva suSuptastha: kuru karmANi rAghava anta: sarvaparityAgI bahi: kuru yathAgatam जाग्रति एव सुषुप्त.स्थः although awake, based in dream कुरु कर्माणि राघव perform your actions, rAghava अन्तः सर्व.परित्यागी abandoning all within बहिः कुरु यथा.आगतम् outside act as.it.comes.
चित्त.सत्ता परम् दुःखम् चित्त.असत्ता परम् सुखम् ।
citta.sattA param du:kham citta.asattA param sukham |
अतश्_चित्तम् चिद्.एक.आत्मा नय क्षयम् अ.वेदनात् ॥६।१२५।७॥
ata:_cittam cit.eka.AtmA naya kSayam a.vedanAt ||6|125|7||
.
the state of Affective Being is perfect misery
the state of Affective nonBeing is perfect pleasure
so let the conscious.one.Self bring Affection to destruction
thru not.knowing
...
.
* citta.sattA param du:kham the Suchness of the Affection Affective reality is perfect misery citta.asattA param sukham the unSuchness of the Affection its absence is absolute pleasure ata: cittam cid.eka.AtmA naya so let the consciousness.one.Self bring Affection kSayam a.vedanAt . to destruction thru un.knowing ignoring it.
*sv. Inwardly abandon everything; externally engage yourself in appropriate action. The existence of the mind alone is happiness, the existence of the mind alone is unhappiness. By remaining unaware of the mind let all these cease.
.m.7 The presence of the Affection is Suffering; the absence of the Affection is Joy. Rest in the Consciousness of the One Self, and find repose in unKnowing.
*vlm.7. The essence of the mind is only for one_as misery, as its want is for his highest felicity; therefore the mind must be drowned in the intelligent soul, by destroying the action of the mental powers altogether.
* citta.sattA param du:kham the Suchness of the Affection Affective reality is perfect misery citta.asattA param sukham the unSuchness of the Affection its absence is absolute pleasure ata: cittam cid.eka.AtmA naya so let the consciousness.one.Self bring Affection kSayam a.vedanAt . to destruction thru un.knowing ignoring it.
दृष्ट्वा रम्यम् अरम्यम् वा स्थेयम् पाषाणवत् समम् ।
dRSTvA ramyam aramyam vA stheyam pASANavat samam |
एतावता_आत्म.यत्नेन जिता भवति संसृतिः ॥६।१२५।०८॥
etAvatA_Atma.yatnena jitA bhavati saMsRti: ||6|125|08||
.
whatever you may see or know, pleasureful or not pleasureful,
when your attention has become as stable as a stone, by means
of such self.effort the process of Samsâra becomes subdued.
.
dRSvTA ramyam aramyam vA –
the things that you see, pleasant or not
stheyam pASANavat samam
–when your attention is as stable as stone–
etAvatA Atma.yatnena . by means of this sort of self.effort
jitA bhavati saMsRti: . the process of saMsAra is subdued.
*sv.8.10 Remain unaffected by what is attractive and what is unattractive; by just this much of self.effort, this saMsAra is overcome! By remaining unaware of pleasure and pain and of even that which lies between the two, you rise above sorrow. Just by this little self.effort you attain the infinite.
*m.8 When you see what is pleasurable, be as still as a stone, and so you will subdue your world to the Self.
*vlm.8. Remain as cold as a stone, at the sight of anything, which is either delightsome or disgusting to thee; and by this means learn to subdue everything in the world under thy control.
* dRSvTA ramyam aramyam vA . things that you see, pleasureful or not stheyam pASANavat samam . when your attention is stable as a stone etAvatA Atma.yatnena . by means of this sort of self.effort jitA bhavati saMsRti: . the process of saMsAra is subdued.
संवेदनीयम् न सुखम् न_असुखम् न च मध्यमम् ।
saMvedanIyam na sukham na_asukham na ca madhyamam |
एतावता_आत्म.यत्नेन दुःख.अन्तो ऽनन्त आप्यते ॥६।१२५।०९॥
etAvatA_Atma.yatnena du:kha.anta:_ananta* Apyate ||6|125|09||
.
what you become aware.of is
not pleasure nor displeasure nor what's in.between
:
by means of this sort of self.effort the end of misery is got
.
*jd.9 . saMvedanIyam संवेदनीयम् what is to be comprehended/experienced is na sukham na_a.sukham na ca madhyamam न सुखम् न_अ.सुखम् न च मध्यमम् not pleasure nor displeasure nor what's in.between etAvatA_Atma.yatnena एतावता_आत्म.यत्नेन by means of this sort of self.effort du:kha.anto_ananta Apyate दुःख.अन्तो_अनन्त आप्यते the end of misery is got.
*sv.8.10... By remaining unaware of pleasure and pain and of even that which lies between the two, you rise above sorrow. Just by this little self.effort you attain the infinite.
*m.9 Joy does not come through thinking, nor does Sorrow, or anything between: only by Abiding in the Self can we bring an end to Suffering.
*vlm.9. The objective is neither for our pleasure or pain, nor is it the intermediate state of the two; therefore it is by diligent attention to the subjective, that we can attain the end of all our misery. (Live to thyself alone and unmindful of all others, in order to be completely blest).
*jd.9 . saMvedanIyam संवेदनीयम् what is to be comprehended/experienced is na sukham na_a.sukham na ca madhyamam न सुखम् न_अ.सुखम् न च मध्यमम् not pleasure nor displeasure nor what's in.between etAvatA_Atma.yatnena एतावता_आत्म.यत्नेन by means of this sort of self.effort du:kha.anto_ananta Apyate दुःख.अन्तो_अनन्त आप्यते the end of misery is got.
आपीन.मण्डल.शशाङ्क.वद् अन्तर् एव
ApIna.maNDala.zazAGka.vat antar eva
श्रीमद्.रसायन.मयः सुखम् एति तज्.ज्ञः ।
zrImat.rasAyana.maya: sukham eti tat.jJa: |
विज्ञात.सर्व.भुवन.त्रय.वस्तु.सारः
vijJAta.sarva.bhuvana.traya.vastu.sAra:
कुर्वन् न नाम कुरुते परम् अभ्युपेतः ॥६।१२५।१०॥
kurvan na nAma kurute param abhyupeta: ||6|125|10||
.
like the sphere of the moon as it grows to full
even within
formed of sublime nectar
to pleasure goes a That.knower
who has understood the essence of the Three Worlds
.
ApIna.maNDala.zazAGka.vat antar eva
zrImat.rasAyana.maya: sukham eti tat.jJa: |
vijJAta.sarva.bhuvana.traya.vastu.sAra:
kurvan na nAma kurute param abhyupeta:
.
*jd. "Three Worlds" is a sort of archetypal phrase.
in purANic Myth it refers to Heaven, Earth, and Netherworld,
or the Vedic Bhur, Bhuvar, and Svar;
but philosophically it also suggests the three Times (Past, Present, & Future),
and the three States (Waking, Dream, and Sleep).
*vlm. He who has known the supreme soul, has found within himself a delight;
resembling the cooling beams of the full bright moon;
and being possest of the full knowledge of the essence of all things in the three worlds,
performs his parts in a manner as he did not attend to them.
*sv. Remain unaffected by what is attractive and what is unattractive;
by just this much of self.effort, this saMsAra is overcome!
By remaining unaware of pleasure and pain and of even that which lies between the two,
you rise above sorrow.
Just by this little self.effort you attain the infinite.
#pI .> #Apyai .> #ApIna .adj.. swelling , swollen , full , round , thick , large , fat , fleshy , corpulent muscular MBh.&c. • .m.. a well • .n.. an udder, teat, tit.
#kR .> #kurute pr. [8] md. sg. 3 }[kṛ_1]
.
oॐm
.
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FM6126 THE SEVEN LEVELS OF WISDOM 3.JA10.12 .z102
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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.
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Jiva Das
FM6125 ON STABILITY 3.JA9 .z10
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oॐm
FM.6.125
ON STABILITY
VASISHTHA said—
सिद्धान्तो ऽध्यात्म.शास्त्राणाम् सर्व.अपह्नव एव हि ।
siddhAnta: adhyAtma.zAstrANAm sarva.apahnava* eva hi |
न आविद्या अस्ति इह नो माया शान्तम् ब्रह्म इदम् अक्रमम् ॥६।१२५।१॥
na AvidyA asti iha no* mAyA zAntam brahma idam akramam ||6|125|1||
.
siddhAnta: adhyAtma.zAstrANAm /
sarva.apahnava* eva hi |
na AvidyA asti iha no* mAyA \
zAntam brahma idam akramam
.
the conclusion of all the writings that teach the Self is only this
:
the rejection of everything
.
for the brahman.Immensity
is not absence of knowledge
nor is it Mâyâ.Illusion
but peacefully unproceeding
...
.
siddhAnta: adhyAtma.zAstrANAm
the conclusion of all zAstras that teach the Self
sarva.apahnava eva hi is only the rejection of everything. na avidyA asti iha na.u mAyA not avidyA.Ignorance/unKnowing, nor indeed mAyA.Illusion zAntam brahma idam a.kramam is the peaceful brahman Immensity without process.
* akramam, without "a secondary agent" (VLM); "without a course" (vwv); "avagADhum azakyam" not able to immerse?? (ABComm.) Avinash.> It means hard to fathom to reach the bottom of!
*vwv.1476/1 The settled doctrine of scriptures expounding the nature of the Supreme Spirit is only the denial of everything (other than brahman). There is no Nescience here, nor Illusion. This (Universe) is the tranquil brahman without a course.
*sv.1.2 This is the conclusion of all scriptures: there is no avidya (ignorance) and no Mâyâ (illusion) in reality; brahman alone exists.
##hnu > #apahnu > *apahnava.m. = concealment, denial of or turning off of the truth • appeasing, satisfying, zbr. •• *apahnuti = using a simile in other than its true or obvious application •• *apahnuta अपह्नुत. . concealed, denied.
* siddhAnta: adhyAtma.zAstrANAm the conclusion of all zAstras that teach the Self sarva.apahnava eva hi is only the rejection of everything. na avidyA asti iha na.u mAyA not avidyA.Ignorance/unKnowing, nor indeed mAyA.Illusion zAntam brahma idam a.kramam is the peaceful brahman Immensity without process.
शान्त एव चिद्.आभासे स्वच्छे सम.सम.आत्मनि ।
zAnta* eva cit.AbhAse svacche sama.sama.Atmani |
समग्र.शक्ति.खचिते ब्रह्मेति कलिता.अभिधे ॥६।१२५।२॥
samagra.zakti.khacite brahmeti kalitA.abhidhe ||6|125|2||
.
zAnta* eva cit.AbhAse /
svacche sama.sama.Atmani |
samagra.zakti.khacite \
brahmeti kalitA.abhidhe
.
...
quite at peace in reflected Consciousness; crystalline, it is in the like.alike Self; in the fully focussed power of space.consciousness;—such are a few definitions of the brahman Immensity.
zAnte eva cid.AbhAse
quite at peace, in Chit.illumination
svacche samasama.Atmani
crystalline, in the like.alike Self
samagra.zakti.khacite
gathered.power.studded
in the fully focussed power of space.consciousness
brahma iti kalita.abhidhe
such are some aspects of the Immensity.
*sv.1.2 This is the conclusion of all scriptures: there is no avidya (ignorance) and no Mâyâ (illusion) in reality; brahman alone exists.
*vlm.2. The spirit of the Lord is always calm, with the serene brightness of the divine Intellect in itself; it is full of its omnipotence, and is attributed with the appellation of brahma.
#AbhAsa आभा स —reflection, Talks. • Talk 68: "M.: bhUma (perfection) alone is. It is infinite. There arises from it this finite consciousness taking on an #upAdhi (limiting adjunct). This is #AbhAsa or reflection. Merge this individual consciousness into the supreme one. That is what should be done."
खच् #khac .> #khacita . prominent (?) DhUrtas. • (ifc. or with instr.) inlaid, set, studded (e.g. maNi.kh., inlaid with jewels) mbh. vI • xIi *hariv. Megh. &c. (= #karambita, "combined with" L.)
निर्णीय के.चिच् छून्यत्वम् के.चिद् विज्ञान.मात्रताम् ।
nirNIya ke.cit zUnyatvam ke.cit vijJAna.mAtratAm |
के.चिद् ईश्वर.रूपत्वम् वि.वदन्ते परस्परम् ॥६।१२५।३॥
ke.cit Izvara.rUpatvam vi.vadante parasparam ||6|125|3||
.
nirNIya ke.cit zUnyatvam /
ke.cit vijJAna.mAtratAm |
ke.cit Izvara.rUpatvam \
vi.vadante parasparam
.
some call it shûnya.void
some call it vijnâna.understanding
some call it the form of Lord.Îshvara
:
so they argue among themselves
.
*m. Some call it the Void, some Pure Understanding, some the Form of the Lord.
*vlm. ... some the formless vacuum itself, and by others as omniscience, and is called as the Lord God ...
सर्वम् एव परित्यज्य महामौनीम् भव अनघ ।
sarvam eva parityajya mahAmaunIm bhava anagha |
निर्वाण.वान् निर्.मननः क्षीण.चित्तः प्रशान्त.धीः ॥६।१२५।४॥
nirvANa.vAn nir.manana: kSINa.citta: prazAnta.dhI: ||6|125|4||
.
sarvam eva parityajya /
mahAmaunIm bhava anagha |
nirvANa.vAn nir.manana: \
kSINa.citta: prazAnta.dhI:
.
you should abandon everything–
be great! someone who has knows the Silence, dear boy
:
nirvANa.full, empty of thought
Affective mind subdued, the thoughts grown calm
.
sarvam eva parityajya सर्वम् एव परित्यज्य abandon even everything mahAmaunIm bhava anagha महामौनीं भव अनघ be a great one who has known mauna.Silence, dear boy nirvANa.vAn nirmanana: निर्वाण.वान् निर्.मननः nirvANa.full, empty of thought kSINa.citta: क्षीण.चित्तः the citta Affection subdued prazAnta.dhI: प्रशान्त.धीः the thoughts grown calm
.
*sv.4 Rest in nirvANa without movement of thought, with the mind greatly 'weakened' and the intelligence at peace; rest in the self as if you are deaf, dumb and blind.
.m.4 Lad, avoid all these, and experience the Great Silence, with the mind subdued into Nirvana, with concepts restrained, and thoughts quieted.
*vlm.4. Do you avoid all these, O sinless Rama, and remain quite silent in yourself, and be extinct in the divine essence, by restraining the actions of your heart and mind and by the tranquility of your soul.
आत्मन्य् एव आस्स्व शान्त.आत्मा मूक.अन्ध.बधिर.उपमः ।
Atmani eva Assva zAnta.AtmA mUka.andha.badhira.upama: |
नित्यम् अन्तर्.मुखो भूत्वा स्व.आत्मना अन्तः प्रपूर्ण.धीः ॥६।१२५।५॥
nityam antar.mukha bhUtvA sva.AtmanA anta: prapUrNa.dhI: ||6|125|5||
.
Atmani eva Assva zAnta.AtmA /
mUka.andha.badhira.upama: |
nityam antar.mukha bhUtvA \
sva.AtmanA anta: prapUrNa.dhI:
.
आत्मनि एव आस्स्व शान्त.आत्मा
be a self at peace within the Self
be like a blind deaf.mute
having become always inward.looking
in your.own self
प्रपूर्ण.धीः fully thoughtful.
*jd. prapUrNa.dhI: fully thoughtful ??? Avinash.> That may explain the idea. I might also suggest "fully engaged".
*sv.5.7 Inwardly abandon everything; externally engage yourself in appropriate action. The existence of the mind alone is happiness, the existence of the mind alone is unhappiness. By remaining unaware of the mind let all these cease.
.m.5 Be quiet, be like a man who as deaf and dumb, look always within, and in your own self find the Fullness.
*vlm.5. Have a quiet soul in yourself, and remain as a deaf and dumb man in your outward appearance; look always within yourself, and be full with the Divine Spirit.
#As .> #Assva imp. [2] md. sg. 2 }[ās 2
* आत्मनि एव आस्स्व शान्त.आत्मा be the self at peace within the Self मूक.अन्ध.बधिर.उपमः mute.blind.deaf=like like a blind deaf.mute नित्यम् अन्तर्.मुखः भूत्वा having become always inward.looking स्व.आत्मना अन्तः within yourself प्रपूर्ण.धीः fully thoughtful.
जाग्रत्य् एव सुषुप्त.स्थः कुरु कर्माणि राघव ।
jAgrati eva suSupta.stha: kuru karmANi rAghava |
अन्तः सर्व.परित्यागी बहिः कुरु यथागतम् ॥६।१२५।६॥
anta: sarva.parityAgI bahi: kuru yathAgatam ||6|125|6||
.
jAgrati eva suSupta.stha: /
kuru karmANi rAghava |
anta: sarva.parityAgI \
bahi: kuru yathAgatam
.
altho awake, be based in sleep
as you perform your actions, rAghava
abandon everything within
&
outside act just.as.it.comes
.
jAgrati eva suSuptastha: kuru karmANi rAghava anta: sarvaparityAgI bahi: kuru yathAgatam जाग्रति एव सुषुप्त.स्थः although awake, based in dream कुरु कर्माणि राघव perform your actions, rAghava अन्तः सर्व.परित्यागी abandoning all within बहिः कुरु यथा.आगतम् outside act as.it.comes.
*vlm.6. Discharge the duties of your waking state, as if you are doing them in your sound sleep; abandon every thing in your inward mind, and do whatever comes to thee outwardly....
*sv.5.7 Inwardly abandon everything; externally engage yourself in appropriate action.
*m.6 Perform your waking duties as if sound asleep;
detach from what remains inside, and accept what comes outside just as it comes.
* jAgrati eva suSuptastha: kuru karmANi rAghava anta: sarvaparityAgI bahi: kuru yathAgatam जाग्रति एव सुषुप्त.स्थः although awake, based in dream कुरु कर्माणि राघव perform your actions, rAghava अन्तः सर्व.परित्यागी abandoning all within बहिः कुरु यथा.आगतम् outside act as.it.comes.
चित्त.सत्ता परम् दुःखम् चित्त.असत्ता परम् सुखम् ।
citta.sattA param du:kham citta.asattA param sukham |
अतश् चित्तम् चिद्.एक.आत्मा नय क्षयम् अ.वेदनात् ॥६।१२५।७॥
ata: cittam cit.eka.AtmA naya kSayam a.vedanAt ||6|125|7||
.
citta.sattA param du:kham /
citta.asattA param sukham |
ata: cittam cit.eka.AtmA \
naya kSayam a.vedanAt
.
the state of Affective Being is perfect misery
the state of Affective nonBeing is perfect pleasure
so let the conscious.one.Self bring Affection to destruction
thru not.knowing
...
.
* citta.sattA param du:kham the Suchness of the Affection Affective reality is perfect misery citta.asattA param sukham the unSuchness of the Affection its absence is absolute pleasure ata: cittam cid.eka.AtmA naya so let the consciousness.one.Self bring Affection kSayam a.vedanAt . to destruction thru un.knowing ignoring it.
*sv. Inwardly abandon everything; externally engage yourself in appropriate action. The existence of the mind alone is happiness, the existence of the mind alone is unhappiness. By remaining unaware of the mind let all these cease.
.m.7 The presence of the Affection is Suffering; the absence of the Affection is Joy. Rest in the Consciousness of the One Self, and find repose in unKnowing.
*vlm.7. The essence of the mind is only for one as misery, as its want is for his highest felicity; therefore the mind must be drowned in the intelligent soul, by destroying the action of the mental powers altogether.
* citta.sattA param du:kham the Suchness of the Affection Affective reality is perfect misery citta.asattA param sukham the unSuchness of the Affection its absence is absolute pleasure ata: cittam cid.eka.AtmA naya so let the consciousness.one.Self bring Affection kSayam a.vedanAt . to destruction thru un.knowing ignoring it.
दृष्ट्वा रम्यम् अरम्यम् वा स्थेयम् पाषाणवत् समम् ।
dRSTvA ramyam aramyam vA stheyam pASANavat samam |
एतावता आत्म.यत्नेन जिता भवति संसृतिः ॥६।१२५।८॥
etAvatA Atma.yatnena jitA bhavati saMsRti: ||6|125|8||
.
dRSTvA ramyam aramyam vA /
stheyam pASANavat samam |
etAvatA Atma.yatnena \
jitA bhavati saMsRti:
.
whatever you may see or know, pleasureful or not pleasureful,
when your attention has become as stable as a stone, by means
of such self.effort the process of Samsâra becomes subdued.
.
dRSvTA ramyam aramyam vA –
the things that you see, pleasant or not
stheyam pASANavat samam
–when your attention is as stable as stone–
etAvatA Atma.yatnena . by means of this sort of self.effort
jitA bhavati saMsRti: . the process of saMsAra is subdued.
*sv.8.10 Remain unaffected by what is attractive and what is unattractive; by just this much of self.effort, this saMsAra is overcome! By remaining unaware of pleasure and pain and of even that which lies between the two, you rise above sorrow. Just by this little self.effort you attain the infinite.
*m.8 When you see what is pleasurable, be as still as a stone, and so you will subdue your world to the Self.
*vlm.8. Remain as cold as a stone, at the sight of anything, which is either delightsome or disgusting to thee; and by this means learn to subdue everything in the world under thy control.
* dRSvTA ramyam aramyam vA . things that you see, pleasureful or not stheyam pASANavat samam . when your attention is stable as a stone etAvatA Atma.yatnena . by means of this sort of self.effort jitA bhavati saMsRti: . the process of saMsAra is subdued.
संवेदनीयम् न सुखम् न असुखम् न च मध्यमम् ।
saMvedanIyam na sukham na asukham na ca madhyamam |
एतावता आत्म.यत्नेन दुःख.अन्तो ऽनन्त आप्यते ॥६।१२५।९॥
etAvatA Atma.yatnena du:kha.anta: ananta* Apyate ||6|125|9||
.
saMvedanIyam na sukham /
na asukham na ca madhyamam |
etAvatA Atma.yatnena \
du:kha.anta: ananta* Apyate
.
what you become aware.of is
not pleasure nor displeasure nor what's in.between
:
by means of this sort of self.effort the end of misery is got
.
*jd.9 . saMvedanIyam संवेदनीयम् what is to be comprehended/experienced is na sukham na a.sukham na ca madhyamam न सुखम् न अ.सुखम् न च मध्यमम् not pleasure nor displeasure nor what's in.between etAvatA Atma.yatnena एतावता आत्म.यत्नेन by means of this sort of self.effort du:kha.anto ananta Apyate दुःख.अन्तो अनन्त आप्यते the end of misery is got.
*sv.8.10... By remaining unaware of pleasure and pain and of even that which lies between the two, you rise above sorrow. Just by this little self.effort you attain the infinite.
*m.9 Joy does not come through thinking, nor does Sorrow, or anything between: only by Abiding in the Self can we bring an end to Suffering.
*vlm.9. The objective is neither for our pleasure or pain, nor is it the intermediate state of the two; therefore it is by diligent attention to the subjective, that we can attain the end of all our misery. (Live to thyself alone and unmindful of all others, in order to be completely blest).
*jd.9 . saMvedanIyam संवेदनीयम् what is to be comprehended/experienced is na sukham na a.sukham na ca madhyamam न सुखम् न अ.सुखम् न च मध्यमम् not pleasure nor displeasure nor what's in.between etAvatA Atma.yatnena एतावता आत्म.यत्नेन by means of this sort of self.effort du:kha.anto ananta Apyate दुःख.अन्तो अनन्त आप्यते the end of misery is got.
आपीन.मण्डल.शशाङ्क.वद् अन्तर् एव
ApIna.maNDala.zazAGka.vat antar eva
श्रीमद्.रसायन.मयः सुखम् एति तज्.ज्ञः ।
zrImat.rasAyana.maya: sukham eti tat.jJa: |
विज्ञात.सर्व.भुवन.त्रय.वस्तु.सारः
vijJAta.sarva.bhuvana.traya.vastu.sAra:
कुर्वन् न नाम कुरुते परम् अभ्युपेतः ॥६।१२५।१०॥
kurvan na nAma kurute param abhyupeta: ||6|125|10||
.
ApIna.maNDala.zazAGka.vat antar eva /
zrImat.rasAyana.maya: sukham eti tat.jJa: |
vijJAta.sarva.bhuvana.traya.vastu.sAra: /
kurvan na nAma kurute param abhyupeta:
.
like the sphere of the moon as it grows to full
even within
formed of sublime nectar
to pleasure goes a That.knower
who has understood the essence of the Three Worlds
.
*jd. "Three Worlds" is a sort of archetypal phrase.
in purANic Myth it refers to Heaven, Earth, and Netherworld,
or the Vedic Bhur, Bhuvar, and Svar;
but philosophically it also suggests the three Times (Past, Present, & Future),
and the three States (Waking, Dream, and Sleep).
*vlm. He who has known the supreme soul, has found within himself a delight;
resembling the cooling beams of the full bright moon;
and being possest of the full knowledge of the essence of all things in the three worlds,
performs his parts in a manner as he did not attend to them.
*sv. Remain unaffected by what is attractive and what is unattractive;
by just this much of self.effort, this saMsAra is overcome!
By remaining unaware of pleasure and pain and of even that which lies between the two,
you rise above sorrow.
Just by this little self.effort you attain the infinite.
#pI .> #Apyai .> #ApIna .adj.. swelling , swollen , full , round , thick , large , fat , fleshy , corpulent muscular MBh.&c. • .m.. a well • .n.. an udder, teat, tit.
सर्ग ६.१२५
sarga 6.125
सिद्धान्तो ऽध्यात्म.शास्त्राणाम् सर्व.अपह्नव एव हि ।
siddhAnta: adhyAtma.zAstrANAm sarva.apahnava* eva hi |
न आविद्या अस्ति इह नो माया शान्तम् ब्रह्म इदम् अक्रमम् ॥6|125|६।१२५।१॥
na AvidyA asti iha no* mAyA zAntam brahma idam akramam ||6|125|1||
शान्त एव चिद्.आभासे स्वच्छे सम.सम.आत्मनि ।
zAnta* eva cit.AbhAse svacche sama.sama.Atmani |
समग्र.शक्ति.खचिते ब्रह्मेति कलिता.अभिधे ॥६।१२५।२॥
samagra.zakti.khacite brahmeti kalitA.abhidhe ||6|125|2||
निर्णीय के.चिच् छून्यत्वम् के.चिद् विज्ञान.मात्रताम् ।
nirNIya ke.cit zUnyatvam ke.cit vijJAna.mAtratAm |
के.चिद् ईश्वर.रूपत्वम् वि.वदन्ते परस्परम् ॥६।१२५।३॥
ke.cit Izvara.rUpatvam vi.vadante parasparam ||6|125|3||
सर्वम् एव परित्यज्य महामौनीम् भव अनघ ।
sarvam eva parityajya mahAmaunIm bhava anagha |
निर्वाण.वान् निर्.मननः क्षीण.चित्तः प्रशान्त.धीः ॥६।१२५।४॥
nirvANa.vAn nir.manana: kSINa.citta: prazAnta.dhI: ||6|125|4||
आत्मन्य् एव आस्स्व शान्त.आत्मा मूक.अन्ध.बधिर.उपमः ।
Atmani eva Assva zAnta.AtmA mUka.andha.badhira.upama: |
नित्यम् अन्तर्.मुखो भूत्वा स्व.आत्मना अन्तः प्रपूर्ण.धीः ॥६।१२५।५॥
nityam antar.mukha bhUtvA sva.AtmanA anta: prapUrNa.dhI: ||6|125|5||
जाग्रत्य् एव सुषुप्त.स्थः कुरु कर्माणि राघव ।
jAgrati eva suSupta.stha: kuru karmANi rAghava |
अन्तः सर्व.परित्यागी बहिः कुरु यथागतम् ॥६।१२५।६॥
anta: sarva.parityAgI bahi: kuru yathAgatam ||6|125|6||
चित्त.सत्ता परम् दुःखम् चित्त.असत्ता परम् सुखम् ।
citta.sattA param du:kham citta.asattA param sukham |
अतश् चित्तम् चिद्.एक.आत्मा नय क्षयम् अ.वेदनात् ॥६।१२५।७॥
ata: cittam cit.eka.AtmA naya kSayam a.vedanAt ||6|125|7||
दृष्ट्वा रम्यम् अरम्यम् वा स्थेयम् पाषाणवत् समम् ।
dRSTvA ramyam aramyam vA stheyam pASANavat samam |
एतावता आत्म.यत्नेन जिता भवति संसृतिः ॥६।१२५।८॥
etAvatA Atma.yatnena jitA bhavati saMsRti: ||6|125|8||
संवेदनीयम् न सुखम् न असुखम् न च मध्यमम् ।
saMvedanIyam na sukham na asukham na ca madhyamam |
एतावता आत्म.यत्नेन दुःख.अन्तो ऽनन्त आप्यते ॥६।१२५।९॥
etAvatA Atma.yatnena du:kha.anta: ananta* Apyate ||6|125|9||
आपीनमण्डलशशाङ्कवदन्तरेव . श्रीमद्रसायनमयः सुखमेति तज्ज्ञः ।
विज्ञातसर्वभुवनत्रयवस्तुसारः . कुर्वन्न नाम कुरुते परमभ्युपेतः ॥६।१२५।१०॥
आपीन.मण्डल.शशाङ्क.वद् अन्तर् एव
ApIna.maNDala.zazAGka.vat antar eva
श्रीमद्.रसायन.मयः सुखम् एति तज्.ज्ञः ।
zrImat.rasAyana.maya: sukham eti tat.jJa: |
विज्ञात.सर्व.भुवन.त्रय.वस्तु.सारः
vijJAta.sarva.bhuvana.traya.vastu.sAra:
कुर्वन् न नाम कुरुते परम् अभ्युपेतः ॥६।१२५।१०॥
kurvan na nAma kurute param abhyupeta: ||6|125|10||
॥
.
oॐm
.
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha