fm5084 2.je09-10 vItahavya.Quitfire's World .z44
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fm5084 2.je09-10 vItahavya.Quitfire's World .z44
Oॐm
vItahavya.Quitfire's World
vasiShTha said—
इति निर्णीय स मुनिः_वीतहव्यः विवासनः ।
iti nirNIya sa muni:_vItahavya: vivAsana: |
आसीत्_समाधौ_अचलः विन्ध्य-कन्दर=कोटरे ॥१॥
AsIt_samAdhau_acala: vindhya-kandara=koTare ||01||
iti nirNIya x
sa muni:_vItahavya: vi.vAsana: x
AsIt_samAdhau_acala: x
vindhya-kandara=koTare x
such was the state of the muni vItahavya,
un_vAsanA-ed
in his unmoving samAdhi trance,
there in a cranny in a vindhyA cave.
~vlm.—Sage Vitahavya, having thus reflected in his mind, renounced all his worldly desires and sat in his hypnotic trance in a cave of the Vindhya Mountains.
Ø
अपरिस्पन्दित-अशेष-संविद्-आनन्द-सुन्दरः ।
a.parispandita-azeSa=saMvit=Ananda-sundara: |
बभाव् अस्तंगतमनाः स्तिमिताम्भोधि-शोभनः ॥२॥
babhau_astam.gata-manA: stimita-ambho.dhi=zobhana: ||02||
.
in the joy of his wholly unmoving saMvit Awareness,
his Mind has set
like the evening sun gone-down,
as.if sunk in still waters.
a.parispandita-azeSa=saMvit==Ananda-sundara: -
x a.parispandita-azeSa=saMvit==Happiness-beautiful
babhau_astam.gata-manA: - he was set in his Mind
stimita-ambho.dhi=zobhana: x
~vlm.2. His body became motionless and devoid of its pulsations, and his soul shot forth with its intellectual delight; then with his calm and quiet mind, he sat in his devotion, as the still ocean in its calmness.
~m.2-8 He was still like an ocean. He was totally inactive. He looked beautiful with beatitude in his Self. The movement of breath came to a standstill inside him....
~sv.2-6 ... With his body held erect, he appeared to be a living statue.
~AB. apari-spandito yo_'zeSa: pUrNa: sva-prakAza-saMvid-rUpa Anandas tad-rUpa: san sundara: ||
अन्तर्_एव शशाम अस्य क्रमेण प्राण-संततिः ।
antar_eva zazAma asya krameNa prANa-saMtati: |
ज्वालाजाल-परिस्पन्दः दग्ध-इन्धन इव अनलः ॥३॥
jvAlAjAla-parispanda: dagdha-indhana iva anala: ||03||
antar_eva zazAma - within himself he calmed
asya - his
krameNa x
prANa-saMtati: x
jvAla-a.jAla=parispanda: x
dagdha-indhane iva anala: - in the burnt wood like the fire.
~vlm.3. His heart was cold and his breathings were stopped; and he remained as an extinguished fire, after its burning flame had consumed the fuel.
~m.1-8 ... The movement of breath came to a standstill inside him. It was like the upward movement of flames subsiding as the firewood feeding them get burnt. ...
~sv.2-6 ... His consciousness was neither fixed within nor did it perceive objects outside. His eyes were softly focused around the nose. With his body held erect, he appeared to be a living statue.
अन्.अन्तर्-निष्ठताम् याते बाह्य-अर्थे च_अपि_अ.संस्थिते ।
an.antar-niSThatAm yAte bAhya-arthe ca_api_a.saMsthite |
शेषे_अन्तर्-लब्ध-संस्थाने तस्य_अ.स्फुरित-पक्ष्मणी ॥४॥
zeSe_antar-labdha-saMsthAne tasya_a.sphurita-pakSmaNI ||04||
an.antar-niSThatAm - to a state not set within
yAte - when he has come
bAhya-arthe ca_apy_a.saMsthite - and even as external stuff when not-situate
zeSe_antar-labdha-saMsthAne x
tasya_a.sphurita-pakSmaNI x
~vlm.4. His mind being withdrawn from all sensible objects, and intensely fixed in the object of his meditation; his eyesight was closed under the slight pulsations of his eyelids.
~m.1-8 .... His eyes are not aware of the external world and they were half-shut. The open part was directed inside. His eyes looked like semi-open lotuses. ...
~sv.2-6 ... His consciousness was neither fixed within nor did it perceive objects outside. His eyes were softly focused around the nose. With his body held erect, he appeared to be a living statue.
घ्राण-प्रान्त-गत-अल्प-अल्प-समालोके इव_ईक्षणे ।
ghrANa-prAnta-gata-alpa-alpa-samAloke iva_IkSaNe |
अर्थ.कुडालितैः पद्मैः श्रियमाययुतः समाम् ॥५॥
artha.kuDAlitai: padmai: zriyamAyayatu: samAm ||05||
ghrANa-prAnta-gata-alpa.alpa-samAloke iva IkSaNe -
when like ghrANa-prAnta-gata- very.little-samAloke iva x
IkSaNe - when his vision
artha.kuDAlitai: padmai: - w artha.kuDAlita lotuses
zriyam_Ayayatu: samAm x
~vlm.5. His slight and acute eye-sight was fixed on the top of his nose, and had the appearance of the half opening bud of the lotus. (The lotus is the usual simile of the eye, and the opening bud of the half opened eye).
~m.1-8 O ... His eyes are not aware of the external world and they were half-shut. The open part was directed inside. His eyes looked like semi-open lotuses....
~sv.2-6 ... His consciousness was neither fixed within nor did it perceive objects outside. His eyes were softly focused around the nose. With his body held erect, he appeared to be a living statue.
*Ayayatu:
सम-काय-शिरस्-ग्रीव-स्थानकः स महा.मतिः ।
आसीत्_शैलात्_इव_उत्कीर्णः_चित्र-अर्पित इव अथवा ॥६॥
sama-kAya-ziras-grIva-sthAnaka: sa mahA.mati: |
AsIt_zailAt_iva_utkIrNa:_citra-arpita iva athavA ||06||
in equipoise
his body, head and throat properly* positioned
* the English mantra is "Spine in a line"
that deep thinker
sat as.if carved from stone
or a figure in a painting
.
~vlm. The erect structure of the head and neck and body ...
~m.... head, spine and throat were erect in a straight line ...
*jd. - सम-काय-शिरो-ग्रीव-स्थानकः same-body-head-throat-position His body, head and throat - properly positioned the English mantra is "Spine in a line" स महामतिः that great thinker आसीत्_शैलाद्_इव उत्कीर्णः was as.if carved from stone चित्र-अर्पित इव like a painted figure अथवा otherwise.
samakAyazirogrIvasthAnaka: sa_ mahAmati: |
AsIcchailAdivotkIrNazcitrArpita ivAthavA ||06||
sama-kAya-ziras-grIva-sthAnaka: sa_ mahA.mati: |
AsIt_zailAt_iva_utkIrNaz_citra-arpita iva athavA ||6||
sama-kAya-ziras-grIva-sthAnaka: sa_ mahA.mati: | AsIt_zailAt_iva_utkIrNaz_citra-arpita iva athavA ||06||
सम-काय-शिरो-ग्रीव-स्थानकः same-body-head-throat-position His body, head and throat properly positioned the English mantra is "Spine in a line"
स महामतिः that great thinker
आसीत्_शैलाद्_इव उत्कीर्णः was as.if carved from stone
चित्र-अर्पित इव like a painted figure
अथवा otherwise. -6-
तथा_अभितिष्ठतस्_तस्य संवत्सर.शत-त्रयम् ।
tathA_abhitiSThatas_tasya saMvatsara.zata-trayam |
कोटरे विन्ध्य-कच्छस्य ययौ_अर्ध-मुहूर्तवत् ॥७॥
koTare vindhya-kacchasya yayau_ardha-muhUrtavat ||07||
.
and so he passed three centuries in a cave
somewhere
at the edge of the vindhya Mountain.range
but it was less than half an hour to him
.
tathA_abhitiSThatas_tasya
तथा अभितिष्ठतस्_तस्य Thus there passed for him
saMvatsara.zata-trayam |
संवत्सर.शत-त्रयम् three centuries
koTare vindhya-kacchasya
कोटरे विन्ध्य-कच्छस्य in a cave at the edge of the vindhyA Range.
yayAv_ardha-muhUrtavat ययौ_अर्ध-मुहूर्तवत् it went like half an hour.
~m.1-8 .... Thus three hundred years passed as if in a trice. He was a 'jivanmukta' and so during all this period, he neither cast off his body nor did he rise up from his samadhi.
~sv.7-16 He lived thus for three hundred years, without abandoning his body...
~vlm.7. Sitting in this posture with his close attention to the supreme soul in the vindhyAn Cave; he passed there the period of thrice three hundred years as half a moment, (close attention shortens the course of time, for want of the succession of thoughts by which time is reckoned).
एतावन्तम्_असौ कालम् न_अबुद्ध्यत किल_आत्मवान् ।
जीवन्.मुक्ततया ध्यानी न च तत्याज ताम् तनुम् ॥८॥
etAvantam_asau kAlam na_abuddhyata kila_AtmavAn |
jIvan.muktatayA dhyAnI na ca tatyAja tAm tanum ||08||
etAvantamasau kAlam nAbuddhyata kilAtmavAn |
jIvanmuktatayA dhyAnI na ca tatyAja tAm tanum ||08||
etAvantam_asau kAlam na_abuddhyata kila_AtmavAn |
jIvan.muktatayA dhyAnI na ca tatyAja tAm tanum ||08||
~vlm.8. The sage did not perceive the flight of this length of time, owing to the fixedness of his mind in his soul; and having obtained his liberation in his listless state, he did not lose his life in his obstipated {extremely constipated, SOED} devotion.
~m.1-8 .... Thus three hundred years passed as if in a trice. He was a 'jivanmukta' and so during all this period, he neither cast off his body nor did he rise up from his samadhi.
~sv.7-16 ... His samAdhi was undisturbed by the countless natural disturbances or by those caused by human and subhuman beings.
तावत्.कालम् स सुभगः न प्राबुध्यत योग.वित् ।
उदारैः_अम्बु.द-आरावैः_आसार-भर-घर्घरैः ॥९॥
tAvat.kAlam sa subhaga: na prAbudhyata yoga.vit |
udArai:_ambu.da-ArAvai:_AsAra-bhara-ghargharai: ||09||
tAvatkAlam sa_ subhago na prAbudhyata yogavit |
udArairambudArAvairAsArabharaghargharai: ||09||
tAvat.kAlam sa_ subhaga: na prAbudhyata yoga.vit |
udArai:_ambu.da-ArAvai:_AsAra-bhara-ghargharai: ||09||
~vlm.9. Nothing could rouse him all this time from his profound hypnotism, nay not even the loud roar of the rainy clouds, could break his entranced meditation yoga-nidra.
~m.9-13 During this period that beautiful and blessed sage was never shaken either by thunders from clouds, or by the low rumbling sounds of falling rain water, ....
~sv.7-16 ... His samAdhi was undisturbed by the countless natural disturbances or by those caused by human and subhuman beings.
पर्यन्त-मण्डल-अधीश-मृगया आगत-बृंहितैः ।
पक्षिवान्_अरनिः_ह्रादैः_मातङ्गा-स्फोट-निःस्वनैः ॥१०॥
paryanta-maNDala-adhIza-mRgayA Agata-bRMhitai: |
pakSivAn_arani:_hrAdai:_mAtaGgA-sphoTa-ni:svanai: ||10||
paryanta-maNDala-adhIza-mRgayA x
Agata-bRMhitai: x
pakSivAn_arani:_hrAdai: x
mAtaGgA-sphoTa-ni:svanai: x
~vlm.10. The loud shouts and shots of the soldiers and huntsmen on the borders, and the cries and shrieks of beasts and birds and the growling and snarling of the tigers and elephants on the hills: (could break his sound repose).
~m.9-13 ..., or by the hububb and uproar of hunting squads of kings and princes or by the noises of monkeys or by the roars of elephants ....
~sv.7-16 ... His samAdhi was undisturbed by the countless natural disturbances or by those caused by human and subhuman beings.
Ø
सिंह-संरम्भ-रटिकैर् निर्झराराव-सीत्कृतैः ।
विषमाशनि-संपारैर् जन-कोलाहलैर् घनैः ॥११॥
siMha-saMrambha-raTitai:_ nirjhara-ArAva-"sIt".kRtai: |
viSama-azani-sampAtai:_ jana-kolAhalai:_ ghanai: ||11||
.
siMha-saMrambha-raTitai:
x
nirjhara-ArAva-"sIt".kRtai:
x
viSama-azani-sampAtai:
x
jana-kolAhalai:_ghanai:
x
.
~vlm.11. The loud roaring of lions, and the tremendous dashing of the water falls; the dreadful noise of thunder-claps, and the swelling clamour of the people about him: (could shake his firmness).
~m.9-13 During this period that beautiful and blessed sage was never shaken ... by the roars of angry lions, or by the hissing sound from the cascades on the slopes, or by fierce thunders, or by the loud noises of people moving around,....
~sv.7-16 ... His samAdhi was undisturbed by the countless natural disturbances or by those caused by human and subhuman beings.
प्रमत्त-शरभ-आस्फोटैः_भू.कम्प-तट-घट्टनैः ।
वन-दाह-धम-श्वानैः_जल.ओघ-आहति-वल्गनैः ॥१२॥
pramatta-zarabha-AsphoTai:_bhU.kampa-taTa-ghaTTanai: |
vana-dAha-dhama-zvAnai:_jala.ogha-Ahati-valganai: ||12||
pramatta-zarabha-AsphoTai: -
w pramatta-zarabha-AsphoTas
bhU.kampa-taTa-ghaTTanai: -
w bhU.kampa-taTa-ghaTTanas
vana-dAha-dhama-zvAnai: -
w vana-dAha-dhama-zvAnas
jala.ogha-Ahati-valganai: -
w jala.ogha-Ahati-valganas.
~m.9-13 During this period that beautiful and blessed sage was never shaken ... by the roars of angry lions, or by the hissing sound from the cascades on the slopes, or by fierce thunders, or by the loud noises of people moving around, or by the sounds from arrogant 'Sarabha' animals, or by the heart-rending sounds from earth quakes or by the forest fires or by the heat of fiery summers.
~vlm.12. The deep howling of furious Sarabhas, and the violent crackling of earthquakes; the harsh cracking of the woods in conflagration, and the dashing of waves and splashing of torrents upon the shore: (could move him from his seat).
~sv.7-16 He lived thus for three hundred years, without abandoning his body. His samAdhi was undisturbed by the countless natural disturbances or by those caused by human and subhuman beings.
#han -> #Ahati –f.- hitting, striking a blow , hit, KSS.&c
महा.उत्पल-तटाघातैः_धरणी.तल-मृज्-जलैः ।
जल-ओघान्_दोलन-आयातैस्_तापैः_अनल-कर्कशैः ॥१३॥
mahA.utpala-taTAghAtai:_dharaNI.tala-mRj-jalai: |
jala-oghAn_dolana-AyAtais_tApai:_anala-karkazai: ||13||
mahA.utpala-taTa-AghAtai: -
w mahA.utpala-taTa-blows
dharaNI.tala-mRj-jalai: x
jala-oghAn_dolana-AyAtai: x
tApai:_anala-karkazai: x
~vlm.13. The rush of terraqueous waters falling on rocky-shores, and the clashing off tho torrents dashing on each other; and the noise and heat of wild fires, did not disturb his repose:—-samádhi-sangfroid.
~m.9-13 .., or by the hissing sound from the cascades on the slopes, or by fierce thunders, or by the loud noises of people moving around, or by the sounds from arrogant 'Sarabha' animals, or by the heart-rending sounds from earth quakes or by the forest fires or by the heat of fiery summers.
केवलम् वहति स्वैरम् काले गलित-कारणम् ।
परियान्तीषु वर्षासु लहरीषु_इव वारिणि ॥१४॥
kevalam vahati svairam kAle galita-kAraNam |
pariyAntISu varSAsu laharISu_iva vAriNi ||14||
kevalam vahati svairam x
kAle - in time
galita-kAraNam x
pariyAntISu varSAsu x
laharISu_iva vAriNi – like the water in the billows.
~vlm.14. He continued only to breathe at his will to no purpose, as the course of time flows for ever to no good to itself; and was washed over on all sides of his cave by currents of rain water, resembling the waves of the Ocean. (The recent yogi was drowned under the flood of the river, and came out alive afterward.)
~m.14-15. Time passed in its own course. Many rainy seasons passed and vItahavya's cave got filled by mud that flowed in. vItahavya who was unaware of any happenings, got enveloped by mud. Even so he was unmoved like a stone.
~sv.7-16 He lived thus for three hundred years, without abandoning his body. His samAdhi was undisturbed by the countless natural disturbances or by those caused by human and subhuman beings.
#svaira -adj.- going_where / doing_what one likes, self-willed, wilful; voluntary, optional; • #svairam wilfulness; • -ind.- according to one's own inclination or will or pleasure, of one's own accord, #tat svayam svairam evAzu saMkalpayati dehakam. y3.004.079; freely, spontaneously, at random; unreservedly, confidingly; • #svaireNa -ind.- at will, at random; • #svaireSu -ind.- in optional or indifferent matters. • #svairavihArin -adj.- roaming about at pleasure; unimpeded, meeting with no resistance. • #svaira#vRtti -adj.- acting wilfully or without restraint, mbh. • #svairakam -ind.- freely, unreservedly, unrestrainedly, straight out, plainly.
स्वल्पेन_एव हि कालेन तस्मिन्_पर्वत-कन्दरे ।
svalpena_eva hi kAlena tasmin_parvata-kandare |
प्रावृट्-ओघ-विनुन्नेन पङ्केन_उर्वी.तले कृतः ॥15॥
prAvRT-ogha-vinunnena paGkena_urvI.tale kRta: ||15
||
drowned in flooding rains the surface of the earth was mud
and there time passed a little while for Quitfire in his mountain-cave
.
~vlm.15 Soon he was submerged under mud carried by floods of rainwater in the mountain cave of his tapas penance.
तत्रासाव्अवसद्भूमौ कोटरे संकटोटरे ।
पङ्कसंपीडितस्कन्धः पर्वतेषु शिला यथा ॥१६॥
तत्रासाव् अवसद् भूमौ कोटरे संकटोदरे ।
पङ्क-सम्पीडित-स्कन्ध: पर्वतेषु शिला यथा ॥१६॥
tatrAsau_ avasat_ bhUmau koTare saMkaTa.udare |
paGka-sampIDita-skandha: parvateSu zilA yathA ||16||
.
tatra_asAv_avasad_bhUmau
there he dwelt in the earth
koTare saMkaTa-udare
deep in a cave
paGka-sampIDita-skandha:
squeezed by mud to his shoulders
parvateSu zilA yathA
like a peak among mountains.
~vlm: The fact of the Fakir of Lahore who lay buried underneath the ground is well known to many, and his head was raised like a stone on the cold and stiff rock of his body).
शत-त्रये स वर्षणम्_अथ याते स्वयम्-प्रभुः ।
व्यबुध्यत_आत्म-रूप=आत्मा धरा-कोटर-पीडितः ॥१७॥
शत-त्रये स वर्षणम्_अथ याते स्वयम्-प्रभुः ।
व्यबुध्यत_आत्म-रूप=आत्मा धरा-कोटर-पीडितः ॥१७॥
zata-traye sa varSaNam_atha yAte svayam-prabhuH |
vyabudhyata_Atma-rUpa=AtmA dharA-koTara-pIDita: ||17||
.
zatatraye sa_ varSaNam atha yAte
three hundred were the years then passed
svayaMprabhu:
x
vyabudhyata
AtmarUpAtmA
dharAkoTara-pIDita: ||17||
~vlm.17. The long period of three centuries passed over him in this way, when his soul was awakened to light under the pain of the rains of his mountain cell.
~m.16-19. After three hundred years, he got up from samadhi by himself being squeezed out by the mud....
~sv.17-18 Thus he spent three hundred years as if it were an hour.
संविद्_एvAस्य तम् देहम् जग्राह_उर्वी-निपीडितम् ।
तनुः प्राण.मय-स्पन्दः प्राण.संसरणम् विना ॥१८॥
संविद्_एvAस्य तम् देहम् जग्राह_उर्वी-निपीडितम् ।
तनुः प्राण.मय-स्पन्दः प्राण.संसरणम् विना ॥१८॥
saMvid_eva_asya tam deham jagrAha_urvI-nipIDitam |
tanuH prANa.maya-spanda: prANa.saMsaraNam vinA ||18||
.
saMvid_eva_asya tam deham
x
jagrAha_urvI-nipIDitam |
tanu: prANa.maya-spanda: prANa.saMsaraNam vinA ||18||
~vlm.18. The oppressed body then assumed its intellectual or spiritual form liGga-deha; which was a living subtile body as air or light but without its acts of breathing the vital air. (The aerial spirit has vitality, without inhaling or exhaling the vital air).
~sv.17-18 Thus he spent three hundred years as if it were an hour.
~m.16-19. After three hundred years, he got up from samadhi by himself being squeezed out by the mud....
उत्पत्ति-प्रौढिmAसाद्य कलना हृदय-अन्तरे ।
स्व.मनस्-रूपिणी तस्य हृदि_एvAनुबभूव सा ॥१९॥
utpatti-prauDhim_AsAdya kalanA hRdaya-antare |
sva.manas-rUpiNI tasya hRdi_eva_anubabhUva sA ||19||
utpatti-prauDhim_AsAdya x
kalanA hRdaya-antare x
sva.manas-rUpiNI tasya x
hRdi_eva_anubabhUva sA x
~m.16-19 .... His body was subtle filled with the vital airs. To complete the grandeur of creation (of him by the Supreme) he conceived in his heart his own mind and started experiencing the grandeur in his heart.
~sv.19 The body which was reflected in the consciousness was protected by it. After this period, his mind began to move in his heart and there arose in it notions of a creation.
~vlm.19. This body growing by degrees to its rarified form by its imagination, became of the form of the inner mind, which was felt to reside within the heart. (But the mind is seated in the brain, and not in the heart).
कैलास-कानने कान्ते कदम्बस्य तरोः_तले ।
kailAsa-kAnane kAnte kadambasya taro:_tale |
मुनित्वम् शतम्_अब्दानाम् जीवन्.मुक्त-आत्म=निर्मलम् ॥२०॥
munitvam zatam_abdAnAm jIvan.mukta-Atma=nirmalam ||20
||
in beautiful kailAsa, he sat under a kadamba Tree,
and Living.Free-Soul=stainlessly was silent for a century
.
~vlm.20. It thought in itself of having become a pure and living liberated seer or sage, in which state it seemed to pass a hundred years under the shade of a Kadamba tree, in the romantic grove of the Kailasa mountain (a peak of the Himalayas).
*jd. - कैलास.कानने कान्ते in beautiful kailAsa.Forest कदम्बस्य तरोः_तले at the foot of a kadamba Tree, मुनित्वम् शतम्_अब्दानाम् the state of Silent Muni for a hundred years जीवन्.मुक्त-आत्म=निर्मलम् Living.Free-Soul=stainlessly.
विद्याधरत्वम् वर्षाणाम् शतmAधि-विवर्जितम् ।
vidyAdharatvam varSANAm zatam_Adhi-vivarjitam |
युग-पञ्चकmiन्द्रत्वम् प्रणतम् सुर-चारणैः ॥२१॥
yuga-paJcakam_indratvam praNatam sura-cAraNai: ||21||
vidyAdharatvam - the state of Sorcerer
varSANAm zatam - for a hundred years
Adhi-vivarjitam - free from disease
yuga-paJcakam indratvam - for five yugas the state of indra
praNatam sura.cAraNai: x
~vlm.21. It seemed of taking the form of a Vidyadhara for a century of years, in which state it was quite free from the diseases of humanity. It next thought of becoming the great Indra who is served by the celestials, and passing full five Yoga ages in that form.
~sv.20-21 Then he spent a hundred years as a sage in mount Kailasa. For a hundred years he was a demigod. Then he ruled as Indra, the king of heaven, for a period of five world-cycles.
~m.20-21 ... Then he spent another hundred years as a Vidyadhara without any mental afflictions. For five yugas, he enjoyed as Indra, revered and adored by gods and 'Charanas'
rAma said—
शक्रत्व.आदिषु तेषु_अस्य प्रतिभासेषु भो मुने ।
zakratva.AdiSu teSu_asya pratibhAseSu bho mune |
नियमः_नियमः_च एव दिक्.काल-नियतेः कथम् ॥२२॥
niyama:_niyama:_ca eva dik.kAla-niyateH katham ||22||
शक्रत्व.आदिषु तेष्व्_अस्य प्रतिभासेषु among these manifestations of his, as shakra and the like ,
भो मुने good Muni,
नियमः_अनियमः_च एव ruled and even unruled
दिक्.काल-नियतेः कथम् by place.time-destiny, how?
~m.22. O Sage, all these Indrahood etc were because of his great capability and genius. But what about the laws of time and space? They seen to be simultaneously both obeying and violating law.
~sv.22 RÂMA asked: How was it possible to interfere with the time-table of gods like Indra, O Holy one?
~vlm.22. RAma said:—Let me ask you, Sir, how could the mind of the sage conceive itself as the Indra and Vidyadhara, whom it had never seen, and how could it have the ideas of the extensive Kailasa and of the many ages in its small space of the cell, which
is impossible in nature.
*jd. - शक्रत्व.आदिषु तेष्व्_अस्य प्रतिभासेषु Among these manifestations of his, as Shakra and the like , भो मुने good Muni, नियमः_अनियमः_च एव ruled and even unruled दिक्.काल-नियतेः कथम् by place.time-destiny, how?
सर्व.आत्मका_एषा चित्.शक्तिः_यत्र_उदेति यथा यथा ।
sarva.AtmakA_eSA cit.zakti:_yatra_udeti yathA yathA |
तथा तत्र_आशु भवति तथा_आत्मा_एक-स्वभावतः ॥२३॥
tathA tatra_Azu bhavati tathA_AtmA_eka-svabhAvata: ||23||
sarva.AtmakA_eSA cit.zaktir_yatra_udeti yathA yathA
as when the Consciousness-Power arises, so it is all these Selflings
tathA tatra_Azu bhavati tathA_AtmA
thus right there it becomes thus a Soul
eka-svabhAvata:
becoming a self from the One.
~vlm.23. The Intellect is all comprehending and all pervading, and wherever it exerts its power in any form, it immediately assumes the same by its own nature. Thus the undivided intellect exhibits itself in various forms throughout the whole creation.
~sv.23-26 The energy of the infinite consciousness is omnipresent; and it manifests as whatever it likes wherever it likes. Whatever wherever and however this consciousness conceives the order, so does it become....
~m.23-24. All manifest forms are born out of the consciousness-form. This manifestation of the power will be according to the form and nature of manifestations at a place, its context and time...
यथा यत्र यदा बुद्धौ नियमः स तदा स्थितः ।
देश.काल-आदि=नियम-क्रमाणाम् तन्.मय-आत्मता ॥२४॥
yathA yatra yadA buddhau niyama: sa tadA sthita: |
deza.kAla-Adi=niyama-kramANAm tan.maya-AtmatA ||24||
.
as
where & when in Intellect there is Control of Effective mind
it then exists
as
the Place&Time-process of Control, a state of self, a mode of That
.
*Ott. #niyama.Control – the quieting of chitta.Affection ; #yama.Restraint - icchA-mAtram viduz cittam tac-chAntir mokSa ucyate | etAvanty eva zAstrANi tapAmsi niyamA yamA: | | y7036.025 • a Charioteer's terms for wielding the reins to control his horses, and handling the reins to slow them
~m.23-24 ... It will be as per the law that is conceived by the intelligence. The entire manifestation will be according to space time laws, regulations and order.
~vlm.24. It is the nature of the intellect to exhibit itself in any form, as it represents itself in the understanding; and it is its nature to become whatever it pleases to be at any place or time.
तेन नाना-विधान्येषु जगन्ति परिदृष्टवान् ।
हृदि संवेदन-आकाशे वीतहव्यः वि-वासनः ॥२५॥
तेन नाना-विधान्येषु जगन्ति परिदृष्टवान् ।
हृदि संवेदन-आकाशे वीतहव्यः वि-वासनः ॥२५॥
tena nAnA-vidhAnyeSu jaganti paridRSTavAn |
hRdi saMvedana-AkAze vItahavya: vi-vAsana: ||25||
.
tena nAnA-vidhAnyeSu
x
jaganti paridRSTavAn
x
hRdi saMvedana-AkAze
x
vItahavyo_vi-vAsana:
x
.
~AB. tena-ukta-hetu-dvayena ||
~m.25. And so the vasana free vItahavya saw in his heart-space of consciousness many kinds of creations.
~vlm.25. So the impersonal sage saw himself in various forms and personalities in all the worlds, in the ample sphere of his consciousness within the narrow space of his heart. (The heart is said to be the seat of the soul. And so says Pope. "As full and
perfect in a hair as heart").
~sv.23-26 VASISTHA replied: .... Thus he saw all this in his own heart, which was free from all conditioning....
#vA -> #viva mfn. (said to be fr. √ वा , वाति गच्छति) riding on a bird S3is3. xix , 86. ~ #vivAsana an epithet of #vItahavya (y5084,&c.). It is a play of words: read <viva-Asana> "seated on a bird, flying; in a particular #Asana Pose" : read <vi-vAsana> "with diffused vAsanA Traces".
सम्यग्बोधवतामेषा वासनैव न वासना ।
ज्ञानाग्निदग्धा दग्धस्य कैव बीजस्य बीजता ॥२६॥
सम्यग्.बोधवताम् एषा वासनैव न वासना ।
samyak_bodhavatAm eSA vAsanA_eva na vAsanA |
ज्ञानाग्निदग्धा दग्धस्य कैव बीजस्य बीजता ॥२६॥
jJAna-agni=dagdhA dagdhasya kA_eva bIjasya bIjatA ||26||
.
for the Totally.Realized
the state is without vAsanA.Imprinting
so no Imprint
:
burned in the Wisdom.Flame
where is there seedness in a seed
?
~m. Vasana of 'jnanis' is not really vasana. When vasana wo_burnt by the fire of knowledge where is even a seed of vasana?
~vlm.26. The man of perfect understanding, has transformed his desires to indifference; and the desires of men like seeds of trees, being singed by the fire of intelligence; are productive of no germ of acts.
~sv.23-26 VASISTHA replied: .... Thus he saw all this in his own heart, which was free from all conditioning. On account of his attainment of the infinite consciousness, therefore, these notions apparently arose in it non-volitionally.
कल्पम्_एकम् गणत्वम् स चन्द्र-मौलेः_चकार ह ।
समस्त.विद्या-निपुणम् त्रि.काल=अमल-दर्शनम् ॥२७॥
कल्पम्_एकम् गणत्वम् स चन्द्र-मौलेः_चकार ह ।
समस्त.विद्या-निपुणम् त्रि.काल=अमल-दर्शनम् ॥२७॥
kalpam_ekam gaNatvam sa candra-maule:_cakAra ha |
samasta.vidyA-nipuNam tri.kAla=amala-darzanam ||27||
.
kalpam_ekam gaNatvam sa:
for a kalpa he was one of shiva's crowd
candra-maule:_cakAra ha
wearing a moon as his emblem
samasta.vidyA-nipuNam
x
tri.kAla=amala-darzanam
x
.
~m.27. After that vItahavya acquired skill of many 'vidyas' and was with pure knowledge in the three times. He experienced the commandership of the armies of Lord Maheswara.
~vlm.27. He thought to be an attendant on the god (Siva), bearning the crescent of the moon on his forehead, and became acquainted with all sciences, and the knowledge of all things past, present and future.
~sv.27-28 After this, he served as an attendant of lord Siva for a whole epoch. All this the liberated sage vItahavya experienced.
यो यादृग् दृढसंस्कारः स तम् पश्यति तादृशम् ।
जीवन्मुक्ततयैव एतद् वीतहव्योऽनुभूतवान् ॥२८॥
ya: yAdRk_dRDha-saMskAra: sa tam pazyati tAdRzam |
jIvan-muktatayA_eva_etat_vItahavya:_anubhUtavAn ||28||
.
whoever see/knows
whatever firm impression
see/knows this as thatever
.
thru Living.Free indeed this vItahavya Quitfire anubhUtavAn – such was his experience
~m.28. Whatever is the 'samskara' of a person, he will see everything through that. vItahavya experienced all the above according to his firm mental conceptions (sanskara).
~vlm.28. Every one sees every thing in the same manner on his outside as it is firmly imprest in his inward mind; but this sage being freed from the impression of his personality in his life time, was at liberty to take upon him whatever personality he chose for himself. (It is possible for every person and thing to become another, by forgeting and forsaking their own identity and individuality).
~sv.27-28 After this, he served as an attendant of lord Siva for a whole epoch. All this the liberated sage vItahavya experienced.
rAma said—
एवम् स्थिते मुनि-श्रेष्ठ जीवन्.मुक्त-मतेः_अपि ।
बन्ध.मोक्ष-दृशः सन्ति वीतहव्य-आत्मनः यथा ॥२९॥
एवम् स्थिते मुनि-श्रेष्ठ जीवन्.मुक्त-मतेः_अपि ।
बन्ध.मोक्ष-दृशः सन्ति वीतहव्य-आत्मनः यथा ॥२९॥
evam sthite muni-zreSTha jIvan.mukta-mate:_api |
bandha.mokSa-dRza: santi vItahavya-Atmana: yathA ||29||
.
that being so,
o best of Munis,
even for a Living.Free-thinker
there are still these "matters of bondage and freedom",
for example vItahavya himSelf.
evam sthite
एवम् स्थिते When so situate
muni-zreSTha
मुनि-श्रेष्ठ --o best of Munis--
jIvan.mukta-mater_api |
जीवन्.मुक्त-मतेः_अपि even of a Living.Free=thinker
bandha.mokSa-dRza: santi
बन्ध.मोक्ष-दृशः सन्ति there are matters of bondage and freedom
vItahavya-Atmano_yathA -
वीतहव्य-आत्मनः यथा so for vItahavya himSelf.
~m. O sage, can there be/will there be perceptions like bondage and liberation even for 'jivanmuktas' like vItahavya?
~sv.29 If such is the experience of vItahavya, a liberated sage, then it seems as if bondage and liberation exist even for a sage!
~vlm. I believe, O chief of sages! that the living liberated man who sits in this manner, obtains the emancipation of his soul, even though he is confined in the prison house of his body; and such was the case of the self-liberated sage Vítahavya. (The body may be confined in a single spot, but the soul has its free range everywhere).
vasiShTha said—
यथास्थितmiदM विश्वM शान्तmAकाशनिर्मलम् ।
ब्रह्मैव जीवन्मुक्तानां बन्धमोक्षदृशः कुतः ॥३०॥
यथास्थितm iदम् विश्वम् शान्तmAकाश-निर्मलम् ।
ब्रह्मैव जीवन्मुक्तानां बन्धमोक्षदृशः कुतः ॥३०॥
yathA.sthitam idam vizvam zAntam AkAza-nirmalam |
brahmaiva jIvan.muktAnAm bandha-mokSa-dRza: kuta: ||30||
.
this pervasive.universe
quiet
clear Space
is the brahmic.Immensity of those Living in Freedom
from Bondage & Liberation
.
bandha-mokSa-dRza: kuta: बन्ध-मोक्ष-दृशः कुतः how (are there) matters like bondage and freedom?
~m.30. O Rama, for jivanmuktas, all this world is that pure and peaceful brahman alone. Where is the question of bondage and liberation for them?
~sv.30 VASISTHA replied: O RAma, for the liberated sages this world exists in all its purity, peace and perfection as brahman, the infinite: how can there be bondage and liberation for them?
~vlm.30. Vasishtha answered:—How can Ram! the living liberated souls, have the confinement of the body, when they remain in the form of brahm in the outward temple of his creation, which is pure and tranquil as air. (The gloss says; the ideal
body like the ideal world cannot the living or divine soul, any more than it is for a burnt vesture to invest the body. Hence Nature which is said to be the body of God, has no power over the spirit whose reflexion it is).
vasiShTha said—
एतत्_संवित्-नभस् भाति यत्र यत्र यथा यथा ।
तत्र तत्र तथा तावत्_तावत्_तत्_विन्दते ततम् ॥३१॥
एतत्_संवित्-नभस् भाति यत्र यत्र यथा यथा ।
तत्र तत्र तथा तावत्_तावत्_तत्_विन्दते ततम् ॥३१॥
etat_saMvit-nabhas bhAti yatra yatra yathA yathA |
tatra tatra tathA tAvat_tAvat_tat_vindate tatam ||31||
.
wherever and however this Awareness-sky appears
therever thus
thusever much
That discovers a bit of its Thatness
.
wherever and however this Awareness-sky appears,
therever thus, thusever much,
That discovers a bit of its Thatness.
etat_saMvid-nabho_bhAti yatra yatra yathA yathA |
एतत्_संवित्-नभस् भाति यत्र यत्र यथा यथा
wherever and however the Awareness-sky appears
tatra tatra tathA
तत्र तत्र तथा
therever thus
tAvat_tAvat
तावत्_तावत्
thusever much
tad_vindate tatam
तत्_विन्दते ततम्
That discovers a thatness.
~vlm.31. Wherever the empty and airy consciousness represents itself in any form, it finds itself to be spread out there in that form. (Hence it is that the conscious spirit assumes any form it likes, and rejects it at will without being confined within or by the
same).
~m.31-32. The way consciousness- ether manifests radiantly at any place that way it exists at that place. ...
~sv.31-36 Since vItahavya had become one with the infinite consciousness, he experienced the experiences of all, and he does so even now!
तेन_अनुभूतानि बहूनि_अनुभूयन्ते एव च ।
जगन्ति सर्व.आत्मतया ब्रह्म-रूपेण राघव ॥३२॥
तेन_अनुभूतानि बहूनि_अनुभूयन्ते एव च ।
जगन्ति सर्व.आत्मतया ब्रह्म-रूपेण राघव ॥३२॥
tena_anubhUtAni bahUni_anubhUyante eva ca |
jaganti sarva.AtmatayA brahma-rUpeNa rAghava ||32||
.
and thus these many experiences are experienced as worlds
by the All.Selfness of the brahma-form, rAghava
.
~vlm.32. vItahavya is brahman-form in all aspects. So he experienced all the forms of brahman manifestation. He still continues to experience them.
~sv.31-36 Since vItahavya had become one with the infinite consciousness, he experienced the experiences of all, and he does so even now!
धरा-कोटर-निर्मग्न-वीतहव्य-चित्.आत्मसु ।
जगत्सु तेषु_असंख्येषु नीरूपेषु महात्मसु ॥३३॥
धरा-कोटर-निर्मग्न-वीतहव्य-चित्.आत्मसु ।
जगत्सु तेषु_असंख्येषु नीरूपेषु महात्मसु ॥३३॥
dharA-koTara-nirmagna-vItahavya-cit.Atmasu |
jagatsu teSu_asaMkhyeSu nIrUpeSu mahAtmasu ||33||
.
धरा-कोटर-निर्मग्न-वीतहव्य-चित्.आत्मसु –
in/when the Earth.cavern-immersed=_vItahavya=Consciousness-selves
जगत्सु तेषु_अ.संख्येषु -
in those innumerable worlds
नीरूपेषु महात्मसु –
in Great Souls without a form.
#majj -> #nirmajj -> #nirmagna -adj.- to sink under (opp. to #unmagna); sunk into i.e. firmly fixed upon (comp.).
#rUp -> #nIrUp nir>rUp -> #nIrUpa -adj.- without form, shape, figure. .
~vlm.33. Thus Vítahavya, who was confined in the cave and submerged under the mire; saw in the intellect of his great soul, multitudes of worlds and countless unformed and ideal creations.
यः शक्रः_अ.नव-बुद्ध-आत्मा सः_अद्य दीनेषु पार्थिवः ।
कर्तुम् प्रवृत्तः मृगयाम् क्षणे__अस्मिन्-न्_अपि कानने ॥३४॥
यः शक्रः_अ.नव-बुद्ध-आत्मा सः_अद्य दीनेषु पार्थिवः ।
कर्तुम् प्रवृत्तः मृगयाम् क्षणे__अस्मिन्-न्_अपि कानने ॥३४॥
ya: zakra:_an.avabuddha-AtmA sa:_adya dIneSu pArthiva: |
kartum pravRtta: mRgayAm kSaNe__asmin-n_api kAnane ||34||
.
ya: zakra: an.avabuddha-AtmA x
sa: adya dIneSu pArthiva: x
kartum pravRtto_mRgayAm x
kSaNe asmin api kAnane
x
.
~vlm.34. And he having thought himself at first as the celestial Indra, conceived himself afterwards as an earthly potentate, and preparing to go on a hunting excursion to some forest.
~sv.31-36 Since vItahavya had become one with the infinite consciousness, he experienced the experiences of all, and he does so even now!
~m.33-36. The consciousness of vItahavya is the same as the consciousness in us. And so all our experiences will be the experience of vItahavya...
यः हंसः_अ.नव-बुद्ध-आत्मा पाद्मे पैतामहे_अभवत् ।
स्थितः सः एव दाश-इन्द्रः कैलास-वन-कुञ्जके ॥३५॥
यः हंसः_अ.नव-बुद्ध-आत्मा पाद्मे पैतामहे_अभवत् ।
स्थितः सः एव दाश-इन्द्रः कैलास-वन-कुञ्जके ॥३५॥
ya: haMsa:_a.nava-buddha-AtmA pAdme paitAmahe_abhavat |
sthita: sa: eva dAza-indra: kailAsa-vana-kuJjake ||35||
.
yo_haMso_'nava-buddha-AtmA
x
pAdme paitAmahe_abhavat
x
sthita: sa: eva dAza-indra:
x
kailAsa-vana-kuJjake
x
ya: *abhavat haMsa:
who was a haMsa.Swan
anava-buddha-AtmA
x
pAdme paitAmahe * sthita:
on the lotus of the Grandfather seated
sa eva dAzendra: kailAsa-vana-kuJjake
~vlm.35. This sage who supposed himself as the swan of brahmá at one time, now became a chief among the Dása huntsmen in the forests of Kailása·
~m.33-36. ... He was Indra, earlier, now he is the king of 'Dina' kingdom. He is now ready to hunt in a forest. When he was in kailasa as Ganapati during the 'Padma' aeon of brahma, he had a swan as his pet. That swan is now king of 'Nishadas' (a hunting tribe)....
~sv.31-36 Since vItahavya had become one with the infinite consciousness, he experienced the experiences of all, and he does so even now!
#daza #dAza-: (written also #dAsa दास) fisherman , ferryman , mariner• servant, slave, Lex., VLM.
Ø
यो राजानवबुद्धात्मा भूमेः सौराष्ट्रमण्डले ।
स एषोऽद्य स्थितोऽन्ध्राणां ग्रामे बहुलपादपे ॥३६॥
यो राजान् अवबुद्धात्मा भूमेः सौराष्ट्रमण्डले ।
स एषोऽद्य स्थितोऽन्ध्राणाम् ग्रामे बहुलपादपे ॥३६॥
ya:_ rAjAn avabuddha-AtmA bhUme: saurASTra-maNDale |
sa:_ eSa:_ adya sthita:_ andhrANAm grAme bahula-pAdape ||36||
.
ya: rAjAn_avabuddha-AtmA
x
bhUmeH saurASTra-maNDale
x
sa: eSa: adya sthita:_andhrANAm grAme bahula-pAdape ||36||
zgl#tt.geog. #surASTra -> #saurASTra, #sauraSTrI -mfn.- (fr. सुराष्ट्र) belonging to or coming from the country of Surat VarBr2S.
zgl#tt.geog #andhra m. N. of a people (probably modern Telingana); • a man of a low caste (the offspring of a #vaideha वैदेह father and #kArAvara कारावर mother , who lives by killing game) Mn. x , 36.
~vlm.36. He who thought himself once as a prince in the land of Surástra (Surat in Bombay), had now became as a forester in a village of the Andhras in Madras.
~sv.31-36 Since vItahavya had become one with the infinite consciousness, he experienced the experiences of all, and he does so even now!
~m.33-36 ... He was Indra, earlier, now he is the king of 'Dina' kingdom. He is now ready to hunt in a forest. ...
rAma said—
मानसः किल सर्गः_असौ वीतहव्यस्य तत्र ये ।
mAnasa: kila sarga:_asau vItahavyasya tatra ye |
देहिनः भ्रान्ति-पात्रम् चेत्_तत्_देह-आकारिनः कथम् ॥३७॥
dehina: bhrAnti-pAtram cet_tat_deha-AkArina: katham ||37||
mAnasa: kila sargo_'sau x
vItahavyasya tatra ye x
dehina: bhrAnti-pAtram cet x
tat_deha-AkArina: katham x
*tatra ye There where
mAnasa: kila sarga: is a mental creation only
asau vItahavyasya that is vItahavya's
*dehina: bhrAnti-pAtram cet if it's an error-pot for the embodied
tad deha-AkArina: katham that body-formation how?
~m. O sage, all creations of vItahavya are mental. And so Indra and swan are also in that mental creation. How can they be living with bodies (and remain active)?
~m.38-40. O Rama, you are saying that vItahavya's mental worlds are illusory. If so, this world of ours should also be illusory...
~sv.37 RÂMA asked: If the creation of the sage was fictitious and imaginary, how were the embodied beings in it conscious and sentient?
~vlm.37. Ráma said:—If the sage enjoyed heavenly bliss in his mind, what need had he of assuming these ideal forms to himself? (since no body would even in thought, like to exchange his spiritual delight for corporeal enjoyment).
vasiShTha said—
यदि भ्रान्ति-एक-मात्र-आत्म वीतहव्यस्य तत्_जगत् ।
yadi bhrAnti-eka-mAtra-Atma vItahavyasya tat_jagat |
तत्_इदम् नाम ते राम किम् भूयः परिभासते ॥३८॥
tat_idam nAma te rAma kim bhUya: paribhAsate ||38||
yadi x
bhrAnti-eka-mAtra-Atma x
vItahavyasya tat_jagat x
tat_idam nAma x
te rAma x
kim bhUya: paribhAsate x
~vlm.38. Vasishtha replied:—Why do you ask this question, RAma, when you have been repeatedly told that this world is a false creation of the divine mind, and so were the creations of the sage's mind also: (neither of them being anything in reality).
~m.38-40. O Rama, you are saying that vItahavya's mental worlds are illusory. If so, this world of ours should also be illusory...
~sv.38-44 VASISTHA replied: If the creation of vItahavya was fictitious, O RAma, so is this! ...
इदम्_अपि_अङ्ग चिन्.मात्रम् मनस्.मात्र-भ्रम-उपमम् ।
तत्_अपि व्योम चिन्.मात्रम् मनस्.मात्रम् भ्रम-उपमम् ॥३९॥
इदम्_अपि_अङ्ग चिन्.मात्रम् मनस्.मात्र-भ्रम-उपमम् ।
तत्_अपि व्योम चिन्.मात्रम् मनस्.मात्रम् भ्रम-उपमम् ॥३९॥
idam_api_aGga cin.mAtram manas.mAtra-bhrama-upamam |
tat_api vyoma cin.mAtram manas.mAtram bhrama-upamam ||39||
.
idam apy_aGga cin.mAtram - tho this surely is measured Consciousness
manas.mAtra-bhrama-upamam - measured in Mind as delusion
tat api vyoma cin.mAtram - tho that spacious sky is measured Consciousness
manas.mAtra-bhrama-upamam - measured in Mind as delusion...
~vlm.39. The universe which is the creation of the divine intellect, is as unsubstantial as empty air; and so the ideal world of the human mind, being but a delusion, they are both alike.
~m.38-40 ... This world of yours is an aspect of the Transcendent, similar to being mental illusion. ...
~sv.38-44 VASISTHA replied: ...That and this are both pure infinite consciousness, their appearance being the result of the delusion of the mind. ...
Ø
वस्तुतस् तु न तद् राम जगद् नैवं न चेतरत् ।
तवापि न जगत्_सत्ता ब्रह्मेदं भाति केवलम् ॥४०॥
vastutas_tu na tat_rAma jagat_ na_evam na ca_ itarat |
tava_ api na jagat_sattA brahma_idam bhAti kevalam ||40||
.
vastutas_tu
but substantially
na tat_rAma jagat
not that world, rAma,
na_evam na ca_itarat
not so nor otherwise
tava_api na jagat_sattA
even your world is not an existing reality.
brahma_idam bhAti kevalam
this brahman Immensity shines alone
.
~vlm.... this nonessential world, which is filled only with the essence of God.
भावि भूतम् भविष्यत्_च यथेदम् च तथेतरत् ।
जगत्सर्वम् इदम् दृश्यम् संविन्मात्र-मनोमयम् ॥४१॥
bhAvi bhUtam bhaviSyat_ca yathA_idam ca tathA_itarat |
jagat-sarvam_idam dRzyam saMvit.mAtra-manas.mayam ||41||
.
bhAvi bhUtam bhaviSyat_ca
when becoming has become and will become
yathA_idam ca tathA_itarat
as this and likewise what.comes.next
jagat sarvam_idam dRzyam
the world all this to.be.see/known
saMvit.mAtra-manas.mayam
measured.Awareness-Mind.mode
.
#mA -> #manomaya
#mAtra. When used as a suffix, mAtra is commonly translated as "only"; and often this is adequate. In YV, -mAtra always has a subtler sense. It is derived from the root .mA, "to measure". mAtra has, among other senses, the meaning "measure" (as in the "meter" of the poetic line). Thus -> #cinmAtra (cit.mAtra) is adequately rendered as "Consciousness.only", but is better read as "a measure of consciousness". When #cit Chit Consciousness is affected as #citta Chitta Affection, it becomes #cinmaya Chinmaya, Measured/Formed Consciousness.
#mA2 -> #mAtra
~vlm.41. The one is as the other at all times, whether past, present or future; all this visible world is the fabric of the mind which is again but an ectype of the Intellect.
~m.41-44. Even the future worlds will be mere illusions. All visible, phenomenal worlds are only full of sentient mind. As long as this world is not known as such, it will be firmly known as consciousness-ether alone...
~sv.38-44 VASISTHA replied: ... In truth, neither that creation existed nor does this exist. brahman alone exists in the three periods of time. Only till this truth is realised does the world appear to be a solid reality.
एवम्.रूपmiदम् यावत्_न परिज्ञातम्_ईदृशम् ।
वज्र.सार-दृढम् तावत्_ज्ञातम् सत्-परम.अम्बरम् ॥४२॥
एवम्.रूपmiदम् यावत्_न परिज्ञातम्_ईदृशम् ।
वज्र.सार-दृढम् तावत्_ज्ञातम् सत्-परम.अम्बरम् ॥४२॥
evam.rUpam_idam yAvat_na parijJAtam_IdRzam |
vajra.sAra-dRDham tAvat_jJAtam sat-parama.ambaram ||42||
.
evaMrUpam_idam x
yAvat - as much as
na parijJAtam_IdRzam x
vajra.sAra-dRDham tAvat – that is as solid as a diamond
jJAtam - known
sat-parama.ambaram x
evam.rUpam_idam yAvat Although this is such-a-form,
na parijJAtam_IdRzam it is not understood to be so
vajra.sAra-dRDham tAvat inasmuch-as it is adamantine-solid
vajrasAra
satparamAmbara
~vlm.42. Such is the whole creation, though appearing as otherwise; it is no other than the transcendental vacuum, although it seems to be as firm as adamant. (Vasishtha resolves everything to his prime essence and unity of vacuity).
~m.41-44. Even the future worlds will be mere illusions. All visible, phenomenal worlds are only full of sentient mind. As long as this world is not known as such, it will be firmly known as consciousness-ether alone....
~sv.38-44 VASISTHA replied: If the creation of vItahavya was fictitious, O RAma, so is this! That and this are both pure infinite consciousness, their appearance being the result of the delusion of the mind. ....
#jJA ->#parijJA — pari>jJa P. A. #parijAnAti, #parijAnIte (inf. #parijJAtum ind. p. #parijJAya) to observe, perceive, understand, know or recognise as (2 tam-s). •• #parijJA –f.- knowledge. • #parijJAtR, #parijJAtA one who knows or perceives, an observer, knower; wise, intelligent. • #parijJAna -n.- perception, thorough knowledge, ~ experience, svapna-parijJAnAt svapna-deho na vAstava:, y3022.001; • #parijJAta -adj.- thoroughly known, recognised, ascertained, learned. ~ #parijNAta-svabhAva y3006.019. • #parijJeya -adj.- to be recognised or ascertained, comprehensible.
अ.ज्ञानात्_मनस् एव इदmiत्थम् संप्रविजृंभते ।
प्रत्युल्लास-विलासाभ्याम् जलम्_अम्बु-निधौ_इव ॥४३॥
अ.ज्ञानात्_मनस् एव इदmiत्थम् संप्रविजृंभते ।
प्रत्युल्लास-विलासाभ्याम् जलम्_अम्बु-निधौ_इव ॥४३॥
a.jJAnAt_manas eva idam_ittham sampravijRmbhate |
pratyullAsa-vilAsAbhyAm jalam_ambu-nidhau_iva ||43||
.
a.jJAnAt - thru unWisdom
manas eva idam - Mind is only this
ittham sampravijRmbhate - sam pravijRmbh – expand - in this way exploding
prati=ullAsa-vilAsAbhyAm - and turning and tossing.about
jalam ambu-nidhau iva – like water in an ocean.
~m. Just as waves that rise in a sea, this world which is a mental creation will be expansive and wide with change and evolution...
~vlm. It is its ignorance that the mind exhibits itself in the forms of the production, growth and extinction of things; all which are like the rise and swinging and sinking of waves, in the ocean of eternal vacuity.
यथा.स्थितेन_एव चित्.अम्बरेण
स्व.चित्तम्_एव_इति मनः-अभिधानम् ।
स्फारम् कृतम् तेन जगत्_च दृश्यम्
एवम् ततम् न_एव ततं किंचित् ॥४४॥
यथा.स्थितेन_एव चित्.अम्बरेण
स्व.चित्तम्_एव_इति मनः-अभिधानम् ।
स्फारम् कृतम् तेन जगत्_च दृश्यम्
एवम् ततम् न_एव ततं किंचित् ॥४४॥
yathA.sthitena_eva cit.ambareNa
sva.cittam_eva_iti mana:-abhidhAnam |
sphAram kRtam tena jagat_ca dRzyam
evam tatam na_eva tatam kiMcit ||44||
.
yathA.sthitena_eva - only with as.is
cit.ambareNa - with Consciousness.sky
sva.cittam_eva - only your own affective mind
iti - so
mana:abhidhAnam - indicated as "Mind"
sphAram kRtam tena - extent is made by that
jagat_ca dRzyam - and the world is a Percept
evam tatam na_eva tatam kiMcit x
#tan -> #tata
~AB. ... puna:.punar_mananAn_manobhidhAna ... ||
~vlm.44. All things are situated in the vacuous sphere of the intellect, and are perceived by its representative of the mind, in the form of the firm and extended cosmos, though it has no extension in reality.
~m.41-44 ...World sprouts in consciousness-ether through what bears the name, 'mind' and all worlds are made thus. There is nothing other than brahman.
~sv.38-44 VASISTHA replied: .... brahman alone exists in the three periods of time. Only till this truth is realised does the world appear to be a solid reality.
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
+++
++
+
DAILY READINGS 11 June
fm5085 2.je11 vItahavya's samAdhi .z28
https://www.dropbox.com/s/1gxrkbxrzlq94ft/fm5085%202.je11%20vItahavya%27S%20SAMADHI%20.z28.docx?dl=0
fm7093 3.je10..13 The Siddha Adept .z99
fm3038 1.je11-12 Blood River Armistice .z58
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चित् संवित्त्या_उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात्स मनो_ भवेत् ।
saMkalpAt sa:_ mana:_ bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि_अभिधम् तत:॥
mAyA-iti.Adi_abhidham tata:||
y3067.021/FM.3.67.21
Oॐm
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Jiva Das
FM5084 VÎTAHAVYA.QUITFIRE'S WORLD 2.JE09.10 .z44
oॐm
FM.5.84
VÎTAHAVYA.QUITFIRE'S WORLD
VASISHTHA THE PLENTIFUL declared–
इति निर्णीय स* मुनिर् वीतहव्यो विवासनः ।
iti nirNIya sa* muni:_vItahavya: vivAsana: |
आसीत् समाधाव्_अचलो विन्ध्य.कन्दर=कोटरे ॥५।८४।१॥
AsIt samAdhau_acala:_vindhya.kandara=koTare ||5|84|01||
.
iti nirNIya
sa muni:_vItahavya: vi.vAsana:
AsIt samAdhau_acala:
vindhya.kandara=koTare
such was the state of the muni vItahavya,
un_vAsanA.ed
in his unmoving samAdhi trance,
there in a cranny in a vindhyA cave.
*VKNitra.—Sage Vitahavya, having thus reflected in his mind, renounced all his worldly desires and sat in his hypnotic trance in a cave of the Vindhya Mountains.
अपरिस्पन्दित.अशेष=संविद्=आनन्द.सुन्दरः ।
a.parispandita.azeSa=saMvit=Ananda.sundara: |
बभाव्_अस्तम्.गत.मनाः स्तिमित.अम्भोधि=शोभनः ॥५।८४।२॥
babhau_astam.gata.manA: stimita.ambhodhi=zobhana: ||5|84|02||
.
in the joy of his wholly unmoving saMvit Awareness,
his Mind has set
like the evening sun gone.down,
as.if sunk in still waters.
a.parispandita.azeSa=saMvit==Ananda.sundara: .
x a.parispandita.azeSa=saMvit==Happiness.beautiful
babhau_astam.gata.manA: . he was set in his Mind
stimita.ambho.dhi=zobhana:
*VKNitra.2. His body became motionless and devoid of its pulsations, and his soul shot forth with its intellectual delight; then with his calm and quiet mind, he sat in his devotion, as the still ocean in its calmness.
*Murty.2.8 He was still like an ocean. He was totally inactive. He looked beautiful with beatitude in his Self. The movement of breath came to a standstill inside him....
*SwamiV.2.6 ... With his body held erect, he appeared to be a living statue.
*ABComm. apari.spandito yo_'zeSa: pUrNa: sva.prakAza.saMvid.rUpa Anandas tad.rUpa: san sundara: ||5|84|
अन्तर् एव शशाम_अस्य क्रमेण प्राण.संततिः ।
antar_eva zazAma_asya krameNa prANa.saMtati: |
ज्वालाजाल.परिस्पन्दो दग्ध.इन्धन* इव_अनलः ॥५।८४।३॥
jvAlAjAla.parispanda:_dagdha.indhana* iva_anala: ||5|84|03||
.
antar_eva zazAma . within himself he calmed
asya . his
krameNa
prANa.saMtati:
jvAla.a.jAla=parispanda:
dagdha.indhane iva anala: . in the burnt wood like the fire.
*VKNitra.3. His heart was cold and his breathings were stopped; and he remained as an extinguished fire, after its burning flame had consumed the fuel.
*Murty.1.8 ... The movement of breath came to a standstill inside him. It was like the upward movement of flames subsiding as the firewood feeding them get burnt. ...
*SwamiV.2.6 ... His consciousness was neither fixed within nor did it perceive objects outside. His eyes were softly focused around the nose. With his body held erect, he appeared to be a living statue.
अनन्तर्.निष्ठताम् याते बाह्यर्थे च_अप्य् असंस्थिते ।
an.antar.niSThatAm yAte bAhya.arthe ca_api_a.saMsthite |
शेषे ऽन्तर्.लब्ध.संस्थाने तस्य_अस्फुरित.पक्ष्मणी ॥५।८४।४॥
zeSe_antar.labdha.saMsthAne tasya_a.sphurita.pakSmaNI ||5|84|04||
.
an.antar.niSThatAm . to a state not set within
yAte . when he has come
bAhya.arthe ca_apy_a.saMsthite . and even as external stuff when not.situate
zeSe_antar.labdha.saMsthAne
tasya_a.sphurita.pakSmaNI
*VKNitra.4. His mind being withdrawn from all sensible objects, and intensely fixed in the object of his meditation; his eyesight was closed under the slight pulsations of his eyelids.
*Murty.1.8 .... His eyes are not aware of the external world and they were half.shut. The open part was directed inside. His eyes looked like semi.open lotuses. ...
*SwamiV.2.6 ... His consciousness was neither fixed within nor did it perceive objects outside. His eyes were softly focused around the nose. With his body held erect, he appeared to be a living statue.
घ्राण.प्रान्त.गत.अल्प.अल्प.समालोके इव_ईक्षणे ।
ghrANa.prAnta.gata.alpa.alpa.samAloke iva_IkSaNe |
अर्थ.कुडालितैः पद्मैः श्रियम् आययतुः समाम् ॥५।८४।५॥
artha.kuDAlitai: padmai: zriyam Ayayatu: samAm ||5|84|5||
.
ghrANa.prAnta.gata.alpa.alpa.samAloke iva IkSaNe .
when like ghrANa.prAnta.gata. very.little.samAloke iva
IkSaNe . when his vision
artha.kuDAlitai: padmai: . w artha.kuDAlita lotuses
zriyam Ayayatu: samAm
*VKNitra.5. His slight and acute eye.sight was fixed on the top of his nose, and had the appearance of the half opening bud of the lotus. (The lotus is the usual simile of the eye, and the opening bud of the half opened eye).
*Murty.1.8 O ... His eyes are not aware of the external world and they were half.shut. The open part was directed inside. His eyes looked like semi.open lotuses....
*SwamiV.2.6 ... His consciousness was neither fixed within nor did it perceive objects outside. His eyes were softly focused around the nose. With his body held erect, he appeared to be a living statue.
*Ayayatu:
सम.काय.शिरो.ग्रीव.स्थानकः स* महामतिः ।
sama.kAya.zira:grIva.sthAnaka: sa* mahA.mati: |
आसीच्_छैलाद्_इव_उत्कीर्णश्_चित्र.अर्पित* इव_अथवा ॥५।८४।६॥
AsIt_zailAt_iva_utkIrNa:_citra.arpita iva_athavA ||5|84|06||
.
in equipoise
his body, head and throat properly* positioned
* the English mantra is "Spine in a line"
that deep thinker
sat as.if carved from stone
or a figure in a painting
.
*VKNitra. The erect structure of the head and neck and body ...
*Murty.... head, spine and throat were erect in a straight line ...
*jd. . सम.काय.शिरो.ग्रीव.स्थानकः same.body.head.throat.position His body, head and throat . properly positioned the English mantra is "Spine in a line" स महामतिः that great thinker आसीत्_शैलाद्_इव उत्कीर्णः was as.if carved from stone चित्र.अर्पित इव like a painted figure अथवा otherwise.
samakAyazirogrIvasthAnaka: sa_mahAmati: |
AsIcchailAdivotkIrNazcitrArpita ivAthavA ||5|84|06||
sama.kAya.ziras.grIva.sthAnaka: sa_mahA.mati: |
AsIt_zailAt_iva_utkIrNaz_citra.arpita iva athavA ||5|84|6||
sama.kAya.ziras.grIva.sthAnaka: sa_mahA.mati: | AsIt_zailAt_iva_utkIrNaz_citra.arpita iva athavA ||5|84|06||
सम.काय.शिरो.ग्रीव.स्थानकः same.body.head.throat.position His body, head and throat properly positioned the English mantra is "Spine in a line"
स महामतिः that great thinker
आसीत्_शैलाद्_इव उत्कीर्णः was as.if carved from stone
चित्र.अर्पित इव like a painted figure
अथवा otherwise.
तथा_अभितिष्ठतस्_तस्य संवत्सर.शत.त्रयम् ।
tathA_abhi.tiSThata:_tasya saMvatsara.zata.trayam |
कोटरे विन्ध्य.कच्छस्य ययाव्_अर्ध.मुहूर्तवत् ॥५।८४।७॥
koTare vindhya.kacchasya yayau_ardha.muhUrtavat ||5|84|7||
.
and so he passed three centuries in a cave
somewhere
at the edge of the vindhya Mountain.range
but it was less than half an hour to him
.
tathA_abhi.tiSThata:_tasya
saMvatsara.zata.trayam
koTare vindhya.kacchasya
yayau_ardha.muhUrtavat
.
tathA_abhitiSThata:_tasya
तथा अभितिष्ठतस्_तस्य Thus there passed for him
saMvatsara.zata.trayam |
संवत्सर.शत.त्रयम् three centuries
koTare vindhya.kacchasya
कोटरे विन्ध्य.कच्छस्य in a cave at the edge of the vindhyA Range.
yayAv_ardha.muhUrtavat ययौ_अर्ध.मुहूर्तवत् it went like half an hour.
*Murty.1.8 .... Thus three hundred years passed as if in a trice. He was a 'jivanmukta' and so during all this period, he neither cast off his body nor did he rise up from his samadhi.
*SwamiV.7.16 He lived thus for three hundred years, without abandoning his body...
*VKNitra.7. Sitting in this posture with his close attention to the supreme soul in the vindhyAn Cave; he passed there the period of thrice three hundred years as half a moment, (close attention shortens the course of time, for want of the succession of thoughts by which time is reckoned).
एतावन्तम् असौ कालम् न_अबुद्ध्यत किल_आत्मवान् ।
etAvantam asau kAlam na_abuddhyata kila_AtmavAn |
जीवन्मुक्ततया ध्यानी न च तत्याज ताम् तनुम् ॥५।८४।८॥
jIvan.muktatayA dhyAnI na ca tatyAja tAm tanum ||5|84|8||
.
etAvantam asau kAlam
na_abuddhyata kila_AtmavAn
jIvan.muktatayA dhyAnI
na ca tatyAja tAm tanum
.
*VKNitra.8. The sage did not perceive the flight of this length of time, owing to the fixedness of his mind in his soul; and having obtained his liberation in his listless state, he did not lose his life in his obstipated {extremely constipated, SOED} devotion.
*Murty.1.8 .... Thus three hundred years passed as if in a trice. He was a 'jivanmukta' and so during all this period, he neither cast off his body nor did he rise up from his samadhi.
*SwamiV.7.16 ... His samAdhi was undisturbed by the countless natural disturbances or by those caused by human and subhuman beings.
तावत्.कालम् स* सुभगो_न प्राबुध्यत योग.वित् ।
tAvat.kAlam sa* subhaga:_na prAbudhyata yoga.vit |
उदारैर् अम्बुद.आरावैर् आसार.भर.घर्घरैः ॥५।८४।९॥
udArai:_ambuda.ArAvai:_AsAra.bhara.ghargharai: ||5|84|09||
.
tAvat.kAlam sa* subhaga:
na prAbudhyata yoga.vit
udArai:_ambuda.ArAvai:
AsAra.bhara.ghargharai:
.
*VKNitra.9. Nothing could rouse him all this time from his profound hypnotism, nay not even the loud roar of the rainy clouds, could break his entranced meditation yoga.nidra.
*Murty.9.13 During this period that beautiful and blessed sage was never shaken either by thunders from clouds, or by the low rumbling sounds of falling rain water, ....
*SwamiV.7.16 ... His samAdhi was undisturbed by the countless natural disturbances or by those caused by human and subhuman beings.
पर्यन्त.मण्डल.अधीश.मृगया_आगत.बृंहितैः ।
paryanta.maNDala.adhIza.mRgayA_Agata.bRMhitai: |
पक्षिवान् अरनिर् ह्रादैर् मातङ्गा.स्फोट.निःस्वनैः ॥५।८४।१०॥
pakSivAn arani:_hrAdai:_mAtaGgA.sphoTa.ni:svanai: ||5|84|10||
.
paryanta.maNDala.adhIza.mRgayA
Agata.bRMhitai:
pakSivAn_arani:_hrAdai:
mAtaGgA.sphoTa.ni:svanai:
.
*VKNitra.10. The loud shouts and shots of the soldiers and huntsmen on the borders, and the cries and shrieks of beasts and birds and the growling and snarling of the tigers and elephants on the hills: (could break his sound repose).
*Murty.9.13 ..., or by the hububb and uproar of hunting squads of kings and princes or by the noises of monkeys or by the roars of elephants ....
*SwamiV.7.16 ... His samAdhi was undisturbed by the countless natural disturbances or by those caused by human and subhuman beings.
सिंह.संरम्भ.रटितैर् निर्झर.आराव."सीत्".कृतैः ।
siMha.saMrambha.raTitai:_nirjhara.ArAva."sIt".kRtai: |
विषम.अशनि.सम्पातैर् जन.कोलाहलैर् घनैः ॥५।८४।११॥
viSama.azani.sampAtai:_jana.kolAhalai:_ghanai: ||5|84|11||
.
siMha.saMrambha.raTitai:
nirjhara.ArAva."sIt".kRtai:
viSama.azani.sampAtai:
jana.kolAhalai:_ghanai:
.
*VKNitra.11. The loud roaring of lions, and the tremendous dashing of the water falls; the dreadful noise of thunder.claps, and the swelling clamour of the people about him: (could shake his firmness).
*Murty.9.13 During this period that beautiful and blessed sage was never shaken ... by the roars of angry lions, or by the hissing sound from the cascades on the slopes, or by fierce thunders, or by the loud noises of people moving around,....
*SwamiV.7.16 ... His samAdhi was undisturbed by the countless natural disturbances or by those caused by human and subhuman beings.
प्रमत्त.शरभ.आस्फोटैर् भू.कम्प.तट.घट्टनैः ।
pramatta.zarabha.AsphoTai:_bhU.kampa.taTa.ghaTTanai: |
वन.दाह.धम.श्वानैर् जल.ओघ.आहति.वल्गनैः ॥५।८४।१२॥
vana.dAha.dhama.zvAnai:_jala.ogha.Ahati.valganai: ||5|84|12||
.
pramatta.zarabha.AsphoTai: .
w pramatta.zarabha.AsphoTas
bhU.kampa.taTa.ghaTTanai: .
w bhU.kampa.taTa.ghaTTanas
vana.dAha.dhama.zvAnai: .
w vana.dAha.dhama.zvAnas
jala.ogha.Ahati.valganai: .
w jala.ogha.Ahati.valganas
.
*Murty.9.13 During this period that beautiful and blessed sage was never shaken ... by the roars of angry lions, or by the hissing sound from the cascades on the slopes, or by fierce thunders, or by the loud noises of people moving around, or by the sounds from arrogant 'Sarabha' animals, or by the heart.rending sounds from earth quakes or by the forest fires or by the heat of fiery summers.
*VKNitra.12. The deep howling of furious Sarabhas, and the violent crackling of earthquakes; the harsh cracking of the woods in conflagration, and the dashing of waves and splashing of torrents upon the shore: (could move him from his seat).
*SwamiV.7.16 He lived thus for three hundred years, without abandoning his body. His samAdhi was undisturbed by the countless natural disturbances or by those caused by human and subhuman beings.
#han . #Ahati –f.. hitting, striking a blow , hit, KSS.&c
महोत्पल.तट.आघातैर् धरणी.तल.मृज्.जलैः ।
mahA.utpala.taTa.AghAtai:_dharaNI.tala.mRt.jalai: |
जल.ओघान्_दोलन.आयातैस्_तापैर् अनल.कर्कशैः ॥५।८४।१३॥
jala.oghAn_dolana.AyAtai:_tApai:_anala.karkazai: ||5|84|13||
.
mahA.utpala.taTa.AghAtai: .
w mahA.utpala.taTa.blows
dharaNI.tala.mRj.jalai:
jala.oghAn_dolana.AyAtai:
tApai:_anala.karkazai:
*VKNitra.13. The rush of terraqueous waters falling on rocky.shores, and the clashing off tho torrents dashing on each other; and the noise and heat of wild fires, did not disturb his repose:—.samádhi.sangfroid.
*Murty.9.13 .., or by the hissing sound from the cascades on the slopes, or by fierce thunders, or by the loud noises of people moving around, or by the sounds from arrogant 'Sarabha' animals, or by the heart.rending sounds from earth quakes or by the forest fires or by the heat of fiery summers.
केवलम् वहति स्वैरम् काले गलित.कारणम् ।
kevalam vahati svairam kAle galita.kAraNam |
परियान्तीषु वर्षासु लहरीष्व्_इव वारिणि ॥५।८४।१४॥
pariyAntISu varSAsu laharISu_iva vAriNi ||5|84|14||
.
kevalam vahati svairam
kAle . in time
galita.kAraNam
pariyAntISu varSAsu
laharISu_iva vAriNi – like the water in the billows.
*VKNitra.14. He continued only to breathe at his will to no purpose, as the course of time flows for ever to no good to itself; and was washed over on all sides of his cave by currents of rain water, resembling the waves of the Ocean. (The recent yogi was drowned under the flood of the river, and came out alive afterward.)
*Murty.14.15. Time passed in its own course. Many rainy seasons passed and vItahavya's cave got filled by mud that flowed in. vItahavya who was unaware of any happenings, got enveloped by mud. Even so he was unmoved like a stone.
*SwamiV.7.16 He lived thus for three hundred years, without abandoning his body. His samAdhi was undisturbed by the countless natural disturbances or by those caused by human and subhuman beings.
#svaira .adj.. going_where / doing_what one likes, self.willed, wilful; voluntary, optional; • #svairam wilfulness; • .ind.. according to one's own inclination or will or pleasure, of one's own accord, #tat svayam svairam evAzu saMkalpayati dehakam. y3.004.079; freely, spontaneously, at random; unreservedly, confidingly; • #svaireNa .ind.. at will, at random; • #svaireSu .ind.. in optional or indifferent matters. • #svairavihArin .adj.. roaming about at pleasure; unimpeded, meeting with no resistance. • #svaira#vRtti .adj.. acting wilfully or without restraint, mbh. • #svairakam .ind.. freely, unreservedly, unrestrainedly, straight out, plainly.
स्वल्पेन_एव हि कालेन तस्मिन् पर्वत.कन्दरे ।
svalpena_eva hi kAlena tasmin parvata.kandare |
प्रावृड्.ओघ.विनुन्नेन पङ्केन_उर्वी.तले कृतः ॥५।८४।१५॥
prAvRT.ogha.vinunnena paGkena_urvI.tale kRta: ||5|84|15||
.
drowned in flooding rains the surface of the earth was mud
and there time passed a little while for Quitfire in his mountain.cave
.
svalpena_eva hi kAlena
tasmin parvata.kandare
prAvRT.ogha.vinunnena
paGkena_urvI.tale kRta:
.
*VKNitra.15 Soon he was submerged under mud carried by floods of rainwater in the mountain cave of his tapas penance.
तत्र_असाव्_अवसd_भूमौ कोटरे संकट.उदरे ।
tatra_asau_avasat_bhUmau koTare saMkaTa.udare |
पङ्क.सम्पीडित.स्कन्धः पर्वतेषु शिला यथा ॥५।८४।१६॥
paGka.sampIDita.skandha: parvateSu zilA yathA ||5|84|16||
.
tatra_asAv_avasad_bhUmau
there he dwelt in the earth
koTare saMkaTa.udare
deep in a cave
paGka.sampIDita.skandha:
squeezed by mud to his shoulders
parvateSu zilA yathA
like a peak among mountains
.
~vlm. The fact of the Fakir of Lahore who lay buried underneath the ground is well known to many, and his head was raised like a stone on the cold and stiff rock of his body).
शत.त्रये स* वर्षणम् अथ याते स्वयम्.प्रभुः_।
zata.traye sa* varSaNam atha yAte svayam.prabhu:_|
व्यबुध्यत_आत्म.रूप=आत्मा धरा.कोटर.पीडितः ॥५।८४।१७॥
vi.abudhyata_Atma.rUpa=AtmA dharA.koTara.pIDita: ||5|84|17||
.
zatatraye sa_varSaNam atha yAte
three hundred were the years then passed
svayaMprabhu:
vyabudhyata
AtmarUpAtmA
dharAkoTara.pIDita: .
.
*VKNitra.17. The long period of three centuries passed over him in this way, when his soul was awakened to light under the pain of the rains of his mountain cell.
*Murty.16.19. After three hundred years, he got up from samadhi by himself being squeezed out by the mud....
*SwamiV.17.18 Thus he spent three hundred years as if it were an hour.
संविद्_एव_अस्य तम् देहम् जग्राह_उर्वी.निपीडितम् ।
saMvit_eva_asya tam deham jagrAha_urvI.nipIDitam |
तनुः प्राण.मय.स्पन्दः प्राण.संसरणम् विना ॥५।८४।१८॥
tanu: prANa.maya.spanda: prANa.saMsaraNam vinA ||5|84|18||
.
saMvit_eva_asya tam deham
jagrAha_urvI.nipIDitam |
tanu: prANa.maya.spanda: prANa.saMsaraNam vinA .
.
*VKNitra.18. The oppressed body then assumed its intellectual or spiritual form liGga.deha; which was a living subtile body as air or light but without its acts of breathing the vital air. (The aerial spirit has vitality, without inhaling or exhaling the vital air).
*SwamiV.17.18 Thus he spent three hundred years as if it were an hour.
*Murty.16.19. After three hundred years, he got up from samadhi by himself being squeezed out by the mud....
उत्पत्ति.प्रौढिम् आसाद्य कलना हृदय.अन्तरे ।
utpatti.prauDhim AsAdya kalanA hRdaya.antare |
स्व.मनोरूपिणी तस्य हृद्य्_एव_अनुबभूव सा ॥५।८४।१९॥
sva.mana:rUpiNI tasya hRdi_eva_anubabhUva sA ||5|84|19||
.
utpatti.prauDhim AsAdya
kalanA hRdaya.antare
sva.manas.rUpiNI tasya
hRdi_eva_anubabhUva sA
*Murty.16.19 .... His body was subtle filled with the vital airs. To complete the grandeur of creation (of him by the Supreme) he conceived in his heart his own mind and started experiencing the grandeur in his heart.
*SwamiV.19 The body which was reflected in the consciousness was protected by it. After this period, his mind began to move in his heart and there arose in it notions of a creation.
*VKNitra.19. This body growing by degrees to its rarified form by its imagination, became of the form of the inner mind, which was felt to reside within the heart. (But the mind is seated in the brain, and not in the heart).
कैलास.कानने कान्ते कदम्बस्य तरोस्_तले ।
kailAsa.kAnane kAnte kadambasya taro:_tale |
मुनित्वम् शतम् अब्दानाम् जीवन्मुक्त.आत्म=निर्मलम् ॥५।८४।२०॥
munitvam zatam abdAnAm jIvan.mukta.Atma=nirmalam ||5|84|20||
.
in beautiful kailAsa, he sat under a kadamba Tree,
and Living.Free.Soul=stainlessly was silent for a century
.
kailAsa.kAnane kAnte
kadambasya taro:_tale
munitvam zatam abdAnAm
jIvan.mukta.Atma=nirmalam
.
*VKNitra.20. It thought in itself of having become a pure and living liberated seer or sage, in which state it seemed to pass a hundred years under the shade of a Kadamba tree, in the romantic grove of the Kailasa mountain (a peak of the Himalayas).
*jd. . कैलास.कानने कान्ते in beautiful kailAsa.Forest कदम्बस्य तरोः_तले at the foot of a kadamba Tree, मुनित्वम् शतम्_अब्दानाम् the state of Silent Muni for a hundred years जीवन्.मुक्त.आत्म=निर्मलम् Living.Free.Soul=stainlessly.
विद्याधरत्वम् वर्षाणाम् शतम् आधि.विवर्जितम् ।
vidyAdharatvam varSANAm zatam Adhi.vivarjitam |
युग.पञ्चकम् इन्द्रत्वम् प्रणतम् सुर.चारणैः ॥५।८४।२१॥
yuga.paJcakam indratvam praNatam sura.cAraNai: ||5|84|21||
.
vidyAdharatvam . the state of Sorcerer
varSANAm zatam . for a hundred years
Adhi.vivarjitam . free from disease
yuga.paJcakam indratvam . for five yugas the state of indra
praNatam sura.cAraNai:
*VKNitra.21. It seemed of taking the form of a Vidyadhara for a century of years, in which state it was quite free from the diseases of humanity. It next thought of becoming the great Indra who is served by the celestials, and passing full five Yoga ages in that form.
*SwamiV.20.21 Then he spent a hundred years as a sage in mount Kailasa. For a hundred years he was a demigod. Then he ruled as Indra, the king of heaven, for a period of five world.cycles.
*Murty.20.21 ... Then he spent another hundred years as a Vidyadhara without any mental afflictions. For five yugas, he enjoyed as Indra, revered and adored by gods and 'Charanas'
RÂMA said—
शक्रत्व.आदिषु तेष्व्_अस्य प्रतिभासेषु भो मुने ।
zakratva.AdiSu teSu_asya pratibhAseSu bho mune |
नियमो_नियमश्_च_एव दिक्.काल.नियतेः कथम् ॥५।८४।२२॥
niyama:_niyama:_ca_eva dik.kAla.niyate: katham ||5|84|22||
.
zakratva.AdiSu teSu_asya
pratibhAseSu bho mune
niyama:_niyama:_ca_eva
dik.kAla.niyate:_katham
.
शक्रत्व.आदिषु तेष्व्_अस्य प्रतिभासेषु among these manifestations of his, as shakra and the like ,
भो मुने good Muni,
नियमः_अनियमः_च एव ruled and even unruled
दिक्.काल.नियतेः कथम् by place.time.destiny, how?
*Murty.22. O Sage, all these Indrahood etc were because of his great capability and genius. But what about the laws of time and space? They seen to be simultaneously both obeying and violating law.
*SwamiV.22 RÂMA asked: How was it possible to interfere with the time.table of gods like Indra, O Holy one?
*VKNitra.22. RAma said:—Let me ask you, Sir, how could the mind of the sage conceive itself as the Indra and Vidyadhara, whom it had never seen, and how could it have the ideas of the extensive Kailasa and of the many ages in its small space of the cell, which
is impossible in nature.
*jd. . शक्रत्व.आदिषु तेष्व्_अस्य प्रतिभासेषु Among these manifestations of his, as Shakra and the like , भो मुने good Muni, नियमः_अनियमः_च एव ruled and even unruled दिक्.काल.नियतेः कथम् by place.time.destiny, how?
सर्व.आत्मका_एषा चिच्.छक्तिर् यत्र_उदेति यथा यथा ।
sarva.AtmakA_eSA cit.zakti:_yatra_udeti yathA yathA |
तथा तत्र_आशु भवति तथा_आत्मा_एक.स्वभावतः ॥५।८४।२३॥
tathA tatra_Azu bhavati tathA_AtmA_eka.svabhAvata: ||5|84|23||
.
sarva.AtmakA_eSA cit.zaktir_yatra_udeti yathA yathA
as when the Consciousness.Power arises, so it is all these Selflings
tathA tatra_Azu bhavati tathA_AtmA
thus right there it becomes thus a Soul
eka.svabhAvata:
becoming a self from the One
.
*VKNitra.23. The Intellect is all comprehending and all pervading, and wherever it exerts its power in any form, it immediately assumes the same by its own nature. Thus the undivided intellect exhibits itself in various forms throughout the whole creation.
*SwamiV.23.26 The energy of the infinite consciousness is omnipresent; and it manifests as whatever it likes wherever it likes. Whatever wherever and however this consciousness conceives the order, so does it become....
*Murty.23.24. All manifest forms are born out of the consciousness.form. This manifestation of the power will be according to the form and nature of manifestations at a place, its context and time...
यथा यत्र यदा बुद्धौ नियमः स* तदा स्थितः ।
yathA yatra yadA buddhau niyama: sa* tadA sthita: |
देश.काल.आदि=नियम.क्रमाणाम् तन्मय.आत्मता ॥५।८४।२४॥
deza.kAla.Adi=niyama.kramANAm tan.maya.AtmatA ||5|84|24||
.
yathA yatra yadA buddhau
niyama: sa* tadA sthita: |
deza.kAla.Adi=niyama.kramANAm
tan.maya.AtmatA .
.
as
where & when in Intellect there is Control of Effective mind
it then exists
as
the Place&Time.process of Control, a state of self, a mode of That
.
*Ott. #niyama.Control – the quieting of chitta.Affection ; #yama.Restraint . icchA.mAtram viduz cittam tac.chAntir mokSa ucyate | etAvanty eva zAstrANi tapAmsi niyamA yamA: | | y7036.025 • a Charioteer's terms for wielding the reins to control his horses, and handling the reins to slow them
*Murty.23.24 ... It will be as per the law that is conceived by the intelligence. The entire manifestation will be according to space time laws, regulations and order.
*VKNitra.24. It is the nature of the intellect to exhibit itself in any form, as it represents itself in the understanding; and it is its nature to become whatever it pleases to be at any place or time.
तेन नाना.विधान्येषु जगन्ति परिदृष्टवान् ।
tena nAnA.vidhAnyeSu jaganti paridRSTavAn |
हृदि संवेदन.आकाशे वीतहव्यो_विवासनः ॥५।८४।२५॥
hRdi saMvedana.AkAze vItahavya:_vi.vAsana: ||5|84|25||
.
tena nAnA.vidhAnyeSu
jaganti paridRSTavAn
hRdi saMvedana.AkAze
vItahavyo_vi.vAsana:
.
*ABComm. tena.ukta.hetu.dvayena ||5|84|
*Murty.25. And so the vasana free vItahavya saw in his heart.space of consciousness many kinds of creations.
*VKNitra.25. So the impersonal sage saw himself in various forms and personalities in all the worlds, in the ample sphere of his consciousness within the narrow space of his heart. (The heart is said to be the seat of the soul. And so says Pope. "As full and
perfect in a hair as heart").
*SwamiV.23.26 VASISTHA replied: .... Thus he saw all this in his own heart, which was free from all conditioning....
#vA . #viva mfn. (said to be fr. √ वा , वाति गच्छति) riding on a bird S3is3. xix , 86. ~ #vivAsana an epithet of #vItahavya (y5084,&c.). It is a play of words: read <viva.Asana> "seated on a bird, flying; in a particular #Asana Pose" : read <vi.vAsana> "with diffused vAsanA Traces".
सम्यक्_बोधवताम् एषा वासना_एव न वासना ।
samyak_bodhavatAm eSA vAsanA_eva na vAsanA |
ज्ञान.अग्नि=दग्धा दग्धस्य का_एव बीजस्य बीजता ॥५।८४।२६॥
jJAna.agni=dagdhA dagdhasya kA_eva bIjasya bIjatA ||5|84|26||
.
samyak_bodhavatAm
eSA vAsanA_eva na vAsanA |
jJAna.agni=dagdhA dagdhasya
kA_eva bIjasya bIjatA .
.
for the Totally.Realized
the state is without vAsanA.Imprinting
so no Imprint
:
burned in the Wisdom.Flame
where is there seedness in a seed
?
*Murty. Vasana of 'jnanis' is not really vasana. When vasana wo_burnt by the fire of knowledge where is even a seed of vasana?
*VKNitra.26. The man of perfect understanding, has transformed his desires to indifference; and the desires of men like seeds of trees, being singed by the fire of intelligence; are productive of no germ of acts.
*SwamiV.23.26 VASISTHA replied: .... Thus he saw all this in his own heart, which was free from all conditioning. On account of his attainment of the infinite consciousness, therefore, these notions apparently arose in it non.volitionally.
कल्पम् एकम् गणत्वम् स* चन्द्र.मौलेश्_चकार ह ।
kalpam ekam gaNatvam sa* candra.maule:_cakAra ha |
समस्त.विद्या.निपुणम् त्रि.काल=अमल.दर्शनम् ॥५।८४।२७॥
samasta.vidyA.nipuNam tri.kAla=amala.darzanam ||5|84|27||
.
kalpam ekam gaNatvam sa*
for a kalpa he was one of shiva's crowd
candra.maule:_cakAra ha
wearing a moon as his emblem
samasta.vidyA.nipuNam
tri.kAla=amala.darzanam
.
*Murty.27. After that vItahavya acquired skill of many 'vidyas' and was with pure knowledge in the three times. He experienced the commandership of the armies of Lord Maheswara.
*VKNitra.27. He thought to be an attendant on the god (Siva), bearning the crescent of the moon on his forehead, and became acquainted with all sciences, and the knowledge of all things past, present and future.
*SwamiV.27.28 After this, he served as an attendant of lord Siva for a whole epoch. All this the liberated sage vItahavya experienced.
यो_यादृग्_दृढ.संस्कारः स* तम् पश्यति तादृशम् ।
ya:_yAdRk_dRDha.saMskAra: sa* tam pazyati tAdRzam |
जीवन्मुक्ततया_एव_एतद्_वीतहव्यो ऽनुभूतवान् ॥५।८४।२८॥
jIvan.muktatayA_eva_etat_vItahavya:_anubhUtavAn ||5|84|28||
.
whoever see/knows
whatever firm impression
see/knows this as thatever
.
thru Living.Free indeed this vItahavya Quitfire anubhUtavAn – such was his experience
ya:_yAdRk_dRDha.saMskAra: sa* tam pazyati tAdRzam |
jIvan.muktatayA_eva_etat_vItahavya:_anubhUtavAn
.
*Murty.28. Whatever is the 'samskara' of a person, he will see everything through that. vItahavya experienced all the above according to his firm mental conceptions (sanskara).
*VKNitra.28. Every one sees every thing in the same manner on his outside as it is firmly imprest in his inward mind; but this sage being freed from the impression of his personality in his life time, was at liberty to take upon him whatever personality he chose for himself. (It is possible for every person and thing to become another, by forgeting and forsaking their own identity and individuality).
*SwamiV.27.28 After this, he served as an attendant of lord Siva for a whole epoch. All this the liberated sage vItahavya experienced.
RÂMA said—
एवम् स्थिते, मुनि.श्रेष्ठ, जीवन्मुक्त.मतेर् अपि ।
evam sthite, muni.zreSTha, jIvan.mukta.mate:_api |
बन्ध.मोक्ष.दृशः सन्ति वीतहव्य.आत्मनो यथा ॥५।८४।२९॥
bandha.mokSa.dRza: santi vItahavya.Atmana:_yathA ||5|84|29||
.
that being so,
o best of Munis,
even for a Living.Free.thinker
there are still these "matters of bondage and freedom",
for example vItahavya himSelf.
evam sthite
एवम् स्थिते When so situate
muni.zreSTha
मुनि.श्रेष्ठ ..o best of Munis..
jIvan.mukta.mater_api |
जीवन्.मुक्त.मतेः_अपि even of a Living.Free=thinker
bandha.mokSa.dRza: santi
बन्ध.मोक्ष.दृशः सन्ति there are matters of bondage and freedom
vItahavya.Atmano_yathA .
वीतहव्य.आत्मनः यथा so for vItahavya himSelf.
*Murty. O sage, can there be/will there be perceptions like bondage and liberation even for 'jivanmuktas' like vItahavya?
*SwamiV.29 If such is the experience of vItahavya, a liberated sage, then it seems as if bondage and liberation exist even for a sage!
*VKNitra. I believe, O chief of sages! that the living liberated man who sits in this manner, obtains the emancipation of his soul, even though he is confined in the prison house of his body; and such was the case of the self.liberated sage Vítahavya. (The body may be confined in a single spot, but the soul has its free range everywhere).
VASISHTHA said—
यथा.स्थितम् इदम् विश्वम् शान्तम् आकाश.निर्मलम् ।
yathA.sthitam idam vizvam zAntam AkAza.nirmalam |
ब्रह्मैव जीवन्मुक्तानाम् बन्ध.मोक्ष.दृशः कुतः ॥५।८४।३०॥
brahmaiva jIvan.muktAnAm bandha.mokSa.dRza: kuta: ||5|84|30||
.
this pervasive.universe
quiet
clear Space
is the brahmic.Immensity of those Living in Freedom
from Bondage & Liberation
.
yathA.sthitam idam vizvam
zAntam AkAza.nirmalam |
brahmaiva =
jIvan.muktAnAm bandha.mokSa.dRza: kuta:
.
bandha.mokSa.dRza: kuta: बन्ध.मोक्ष.दृशः कुतः how (are there) matters like bondage and freedom?
*Murty.30. O Rama, for jivanmuktas, all this world is that pure and peaceful brahman alone. Where is the question of bondage and liberation for them?
*SwamiV.30 VASISTHA replied: O RAma, for the liberated sages this world exists in all its purity, peace and perfection as brahman, the infinite: how can there be bondage and liberation for them?
*VKNitra.30. Vasishtha answered:—How can Ram! the living liberated souls, have the confinement of the body, when they remain in the form of brahm in the outward temple of his creation, which is pure and tranquil as air. (The gloss says; the ideal
body like the ideal world cannot the living or divine soul, any more than it is for a burnt vesture to invest the body. Hence Nature which is said to be the body of God, has no power over the spirit whose reflexion it is).
एतत् संविन्.नभः_भाति यत्र यत्र यथा यथा ।
etat saMvit~nabha:_bhAti yatra yatra yathA yathA |
तत्र तत्र तथा तावत् तावत् तद्_विन्दते ततम् ॥५।८४।३१॥
tatra tatra tathA tAvat tAvat tat_vindate tatam ||5|84|31||
.
wherever and however this Awareness.sky appears
therever thus
thusever much
That discovers a bit of its Thatness
.
wherever and however this Awareness.sky appears,
therever thus, thusever much,
That discovers a bit of its Thatness.
etat saMvit~nabha:_bhAti yatra yatra yathA yathA |
tatra tatra tathA tAvat tAvat tat_vindate tatam
.
etat saMvid.nabho_bhAti yatra yatra yathA yathA |
एतत्_संवित्.नभस् भाति यत्र यत्र यथा यथा
wherever and however the Awareness.sky appears
tatra tatra tathA
तत्र तत्र तथा
therever thus
tAvat tAvat
तावत्_तावत्
thusever much
tad_vindate tatam
तत्_विन्दते ततम्
That discovers a thatness.
*VKNitra.31. Wherever the empty and airy consciousness represents itself in any form, it finds itself to be spread out there in that form. (Hence it is that the conscious spirit assumes any form it likes, and rejects it at will without being confined within or by the
same).
*Murty.31.32. The way consciousness. ether manifests radiantly at any place that way it exists at that place. ...
*SwamiV.31.36 Since vItahavya had become one with the infinite consciousness, he experienced the experiences of all, and he does so even now!
तेन_अनुभूतानि बहून्य्_अनुभूयन्त* एव च ।
tena_anubhUtAni bahUni_anubhUyanta* eva ca |
जगन्ति सर्व.आत्मतया ब्रह्म.रूपेण, राघव ॥५।८४।३२॥
jaganti sarva.AtmatayA brahma.rUpeNa, rAghava ||5|84|32||
.
and thus these many experiences are experienced as worlds
by the All.Selfness of the brahma.form, rAghava
.
*VKNitra.32. vItahavya is brahman.form in all aspects. So he experienced all the forms of brahman manifestation. He still continues to experience them.
*SwamiV.31.36 Since vItahavya had become one with the infinite consciousness, he experienced the experiences of all, and he does so even now!
धरा.कोटर.निर्मग्न.वीतहव्य.चिद्.आत्मसु ।
dharA.koTara.nirmagna.vItahavya.cit.Atmasu |
जगत्सु तेष्व्_असंख्येषु नीरूपेषु महात्मसु ॥५।८४।३३॥
jagatsu teSu_asaMkhyeSu nIrUpeSu mahAtmasu ||5|84|33||
.
धरा.कोटर.निर्मग्न.वीतहव्य.चित्.आत्मसु –
in/when the Earth.cavern.immersed=_vItahavya=Consciousness.selves
जगत्सु तेषु_अ.संख्येषु .
in those innumerable worlds
नीरूपेषु महात्मसु –
in Great Souls without a form.
#majj . #nirmajj . #nirmagna .adj.. to sink under (opp. to #unmagna); sunk into i.e. firmly fixed upon (comp.).
#rUp . #nIrUp nir>rUp . #nIrUpa .adj.. without form, shape, figure. .
*VKNitra.33. Thus Vítahavya, who was confined in the cave and submerged under the mire; saw in the intellect of his great soul, multitudes of worlds and countless unformed and ideal creations.
यः शक्रो ऽनवबुद्ध.आत्मा सो ऽद्य दीनेषु पार्थिवः ।
ya: zakra:_an.avabuddha.AtmA sa:_adya dIneSu pArthiva: |
कर्तुम् प्रवृत्तो मृगयाम् क्षणे ऽस्मिन्न्_अपि कानने ॥५।८४।३४॥
kartum pravRtta:_mRgayAm kSaNe_asmin_api kAnane ||5|84|34||
.
ya: zakra: an.avabuddha.AtmA
sa: adya dIneSu pArthiva:
kartum pravRtto_mRgayAm
kSaNe asmin api kAnane
.
*VKNitra.34. And he having thought himself at first as the celestial Indra, conceived himself afterwards as an earthly potentate, and preparing to go on a hunting excursion to some forest.
*SwamiV.31.36 Since vItahavya had become one with the infinite consciousness, he experienced the experiences of all, and he does so even now!
*Murty.33.36. The consciousness of vItahavya is the same as the consciousness in us. And so all our experiences will be the experience of vItahavya...
यो_हंसो ऽनव.बुद्ध.आत्मा पाद्मे पैतामहे ऽभवत् ।
ya:_haMsa:_a.nava.buddha.AtmA pAdme paitAmahe_abhavat |
स्थितः स* एव दाश.इन्द्रः कैलास.वन.कुञ्जके ॥५।८४।३५॥
sthita: sa* eva dAza.indra: kailAsa.vana.kuJjake ||5|84|35||
.
yo_haMso_'nava.buddha.AtmA
pAdme paitAmahe_abhavat
sthita: sa* eva dAza.indra:
kailAsa.vana.kuJjake
ya: *abhavat haMsa:
who was a haMsa.Swan
anava.buddha.AtmA
pAdme paitAmahe * sthita:
on the lotus of the Grandfather seated
sa eva dAzendra: kailAsa.vana.kuJjake .
.
*VKNitra.35. This sage who supposed himself as the swan of brahmá at one time, now became a chief among the Dása huntsmen in the forests of Kailása·
*Murty.33.36. ... He was Indra, earlier, now he is the king of 'Dina' kingdom. He is now ready to hunt in a forest. When he was in kailasa as Ganapati during the 'Padma' aeon of brahma, he had a swan as his pet. That swan is now king of 'Nishadas' (a hunting tribe)....
*SwamiV.31.36 Since vItahavya had become one with the infinite consciousness, he experienced the experiences of all, and he does so even now!
#daza #dAza.: (written also #dAsa दास) fisherman , ferryman , mariner• servant, slave, Lex., VLM.
यो_राजान् अवबुद्ध.आत्मा भूमेः सौराष्ट्र.मण्डले ।
ya:_rAjAn avabuddha.AtmA bhUme: saurASTra.maNDale |
स* एषो ऽद्य स्थितो ऽन्ध्राणाम् ग्रामे बहुल.पादपे ॥५।८४।३६॥
sa:_eSa:_adya sthita:_andhrANAm grAme bahula.pAdape ||5|84|36||
.
ya: rAjAn_avabuddha.AtmA
bhUme:_saurASTra.maNDale
sa: eSa: adya sthita:_andhrANAm grAme bahula.pAdape .
.
zgl#tt.geog. #surASTra . #saurASTra, #sauraSTrI .mfn.. (fr. सुराष्ट्र) belonging to or coming from the country of Surat VarBr2S.
zgl#tt.geog #andhra m. N. of a people (probably modern Telingana); • a man of a low caste (the offspring of a #vaideha वैदेह father and #kArAvara कारावर mother , who lives by killing game) Mn. x , 36.
*VKNitra.36. He who thought himself once as a prince in the land of Surástra (Surat in Bombay), had now became as a forester in a village of the Andhras in Madras.
*SwamiV.31.36 Since vItahavya had become one with the infinite consciousness, he experienced the experiences of all, and he does so even now!
*Murty.33.36 ... He was Indra, earlier, now he is the king of 'Dina' kingdom. He is now ready to hunt in a forest. ...
मानसः किल सर्गो ऽसौ वीतहव्यस्य तत्र ये ।
mAnasa: kila sarga:_asau vItahavyasya tatra ye |
देहिनो_भ्रान्ति.पात्रम् चेत् तद्_देह.आकारिनः कथम् ॥५।८४।३७॥
dehina:_bhrAnti.pAtram cet tat_deha.AkArina: katham ||5|84|37||
.
mAnasa: kila sargo_'sau
vItahavyasya tatra ye
dehina: bhrAnti.pAtram cet
tat_deha.AkArina: katham
*tatra ye There where
mAnasa: kila sarga: is a mental creation only
asau vItahavyasya that is vItahavya's
*dehina: bhrAnti.pAtram cet if it's an error.pot for the embodied
tad deha.AkArina: katham that body.formation how?
*Murty. O sage, all creations of vItahavya are mental. And so Indra and swan are also in that mental creation. How can they be living with bodies (and remain active)?
*Murty.38.40. O Rama, you are saying that vItahavya's mental worlds are illusory. If so, this world of ours should also be illusory...
*SwamiV.37 RÂMA asked: If the creation of the sage was fictitious and imaginary, how were the embodied beings in it conscious and sentient?
*VKNitra.37. Ráma said:—If the sage enjoyed heavenly bliss in his mind, what need had he of assuming these ideal forms to himself? (since no body would even in thought, like to exchange his spiritual delight for corporeal enjoyment).
VASISHTHA said—
यदि भ्रान्ति.एक.मात्र.आत्म वीतहव्यस्य तज्_जगत् ।
yadi bhrAnti.eka.mAtra.Atma vItahavyasya tat_jagat |
तद्_इदम् नाम ते, राम, किम् भूयः परिभासते ॥५।८४।३८॥
tat_idam nAma te, rAma, kim bhUya: paribhAsate ||5|84|38||
.
yadi
bhrAnti.eka.mAtra.Atma
vItahavyasya tat_jagat
tat_idam nAma
te rAma
kim bhUya: paribhAsate
*VKNitra.38. Vasishtha replied:—Why do you ask this question, RAma, when you have been repeatedly told that this world is a false creation of the divine mind, and so were the creations of the sage's mind also: (neither of them being anything in reality).
*Murty.38.40. O Rama, you are saying that vItahavya's mental worlds are illusory. If so, this world of ours should also be illusory...
*SwamiV.38.44 VASISTHA replied: If the creation of vItahavya was fictitious, O RAma, so is this! ...
इदम् अप्य् अङ्ग चिन्मात्रम् मनोमात्र.भ्रम.उपमम् ।
idam api_aGga cit.mAtram mana:mAtra.bhrama.upamam |
तद्_अपि व्योम चिन्मात्रम् मनोमात्रम् भ्रम.उपमम् ॥५।८४।३९॥
tat_api vyoma cit.mAtram mana:mAtram bhrama.upamam ||5|84|39||
.
idam apy_aGga cit.mAtram . tho this surely is measured Consciousness
mana:mAtra.bhrama.upamam . measured in Mind as delusion
tat api vyoma cit.mAtram . tho that spacious sky is measured Consciousness
mana:mAtra.bhrama.upamam . measured in Mind as delusion...
*VKNitra.39. The universe which is the creation of the divine intellect, is as unsubstantial as empty air; and so the ideal world of the human mind, being but a delusion, they are both alike.
*Murty.38.40 ... This world of yours is an aspect of the Transcendent, similar to being mental illusion. ...
*SwamiV.38.44 VASISTHA replied: ...That and this are both pure infinite consciousness, their appearance being the result of the delusion of the mind. ...
वस्तुtas_तु न तd,_राम, जगn_न_एवम् न च_इतरत् ।
vastuta:_tu na tat,_rAma, jagat_na_evam na ca_itarat |
तव_अपि न जगत् सत्ता ब्रह्म_इदम् भाति केवलम् ॥५।८४।४०॥
tava_api na jagat sattA brahma_idam bhAti kevalam ||5|84|40||
.
vastuta:_tu
but substantially
na tat_rAma jagat
not that world, rAma,
na_evam na ca_itarat
not so nor otherwise
tava_api na jagat sattA
even your world is not an existing reality.
brahma_idam bhAti kevalam
this brahman Immensity shines alone
.
*VKNitra.... this nonessential world, which is filled only with the essence of God.
भावि भूतम् भविष्यच्_च यथा_इदम् च तथा_इतरत् ।
bhAvi bhUtam bhaviSyat_ca yathA_idam ca tathA_itarat |
जगत्.सर्वम् इदम् दृश्यम् संविन्मात्र.मनोमयम् ॥५।८४।४१॥
jagat.sarvam idam dRzyam saMvit.mAtra.mana:mayam ||5|84|41||
.
bhAvi bhUtam bhaviSyat_ca
when becoming has become and will become
yathA_idam ca tathA_itarat
as this and likewise what.comes.next
jagat sarvam idam dRzyam
the world all this to.be.see/known
saMvit.mAtra.mana:mayam
measured.Awareness.Mind.mode
.
#mA . #manomaya
#mAtra. When used as a suffix, mAtra is commonly translated as "only"; and often this is adequate. In YV, .mAtra always has a subtler sense. It is derived from the root .mA, "to measure". mAtra has, among other senses, the meaning "measure" (as in the "meter" of the poetic line). Thus . #cinmAtra (cit.mAtra) is adequately rendered as "Consciousness.only", but is better read as "a measure of consciousness". When #cit Chit Consciousness is affected as #citta Chitta Affection, it becomes #cinmaya Chinmaya, Measured/Formed Consciousness.
#mA2 . #mAtra
*VKNitra.41. The one is as the other at all times, whether past, present or future; all this visible world is the fabric of the mind which is again but an ectype of the Intellect.
*Murty.41.44. Even the future worlds will be mere illusions. All visible, phenomenal worlds are only full of sentient mind. As long as this world is not known as such, it will be firmly known as consciousness.ether alone...
*SwamiV.38.44 VASISTHA replied: ... In truth, neither that creation existed nor does this exist. brahman alone exists in the three periods of time. Only till this truth is realised does the world appear to be a solid reality.
एवम्.रूपम् इदम् यावन्_न परिज्ञातम् ईदृशम् ।
evam.rUpam idam yAvat_na parijJAtam IdRzam |
वज्र.सार.दृढम् तावज्_ज्ञातम् सत्.परम.अम्बरम् ॥५।८४।४२॥
vajra.sAra.dRDham tAvat_jJAtam sat.parama.ambaram ||5|84|42||
.
evaMrUpam idam
yAvat . as much as
na parijJAtam IdRzam
vajra.sAra.dRDham tAvat – that is as solid as a diamond
jJAtam . known
sat.parama.ambaram
evam.rUpam idam yAvat Although this is such.a.form,
na parijJAtam IdRzam it is not understood to be so
vajra.sAra.dRDham tAvat inasmuch.as it is adamantine.solid
vajrasAra
satparamAmbara
*VKNitra.42. Such is the whole creation, though appearing as otherwise; it is no other than the transcendental vacuum, although it seems to be as firm as adamant. (Vasishtha resolves everything to his prime essence and unity of vacuity).
*Murty.41.44. Even the future worlds will be mere illusions. All visible, phenomenal worlds are only full of sentient mind. As long as this world is not known as such, it will be firmly known as consciousness.ether alone....
*SwamiV.38.44 VASISTHA replied: If the creation of vItahavya was fictitious, O RAma, so is this! That and this are both pure infinite consciousness, their appearance being the result of the delusion of the mind. ....
#jJA .#parijJA — pari>jJa P. A. #parijAnAti, #parijAnIte (inf. #parijJAtum ind. p. #parijJAya) to observe, perceive, understand, know or recognise as (2 tam.s). •• #parijJA –f.. knowledge. • #parijJAtR, #parijJAtA one who knows or perceives, an observer, knower; wise, intelligent. • #parijJAna .n.. perception, thorough knowledge, ~ experience, svapna.parijJAnAt svapna.deho na vAstava:, y3022.001; • #parijJAta .adj.. thoroughly known, recognised, ascertained, learned. ~ #parijNAta.svabhAva y3006.019. • #parijJeya .adj.. to be recognised or ascertained, comprehensible.
अज्ञानान्_मन* एव_इदम् इत्थम् सम्प्रविजृम्भते ।
a.jJAnAt_mana* eva_idam ittham sampravijRmbhate |
प्रत्युल्लास.विलासाभ्याम् जलम् अम्बु.निधाव्_इव ॥५।८४।४३॥
pratyullAsa.vilAsAbhyAm jalam ambu.nidhau_iva ||5|84|43||
.
a.jJAnAt . thru unWisdom
manas eva idam . Mind is only this
ittham sampravijRmbhate . sam pravijRmbh – expand . in this way exploding
prati=ullAsa.vilAsAbhyAm . and turning and tossing.about
jalam ambu.nidhau iva – like water in an ocean.
*Murty. Just as waves that rise in a sea, this world which is a mental creation will be expansive and wide with change and evolution...
*VKNitra. It is its ignorance that the mind exhibits itself in the forms of the production, growth and extinction of things; all which are like the rise and swinging and sinking of waves, in the ocean of eternal vacuity.
यथा.स्थितेन_एव चिद्.अम्बरेण
yathA.sthitena_eva cit.ambareNa
स्व.चित्तम् एव_इति मनोऽभिधानम् ।
sva.cittam eva_iti mana:.abhidhAnam |
स्फारम् कृतम् तेन जगच्_च दृश्यम्
sphAram kRtam tena jagat_ca dRzyam
एवम् ततम् न_एव ततम् किम्चित् ॥५।८४।४४॥
evam tatam na_eva tatam kiMcit ||5|84|44||
.
yathA.sthitena_eva . only with as.is
cit.ambareNa . with Consciousness.sky
sva.cittam eva . only your own affective mind
iti . so
mana:abhidhAnam . indicated as "Mind"
sphAram kRtam tena . extent is made by that
jagat_ca dRzyam . and the world is a Percept
evam tatam na_eva tatam kiMcit
#tan . #tata
*ABComm. ... puna:.punar_mananAn_manobhidhAna ... ||5|84|
*VKNitra.44. All things are situated in the vacuous sphere of the intellect, and are perceived by its representative of the mind, in the form of the firm and extended cosmos, though it has no extension in reality.
*Murty.41.44 ...World sprouts in consciousness.ether through what bears the name, 'mind' and all worlds are made thus. There is nothing other than brahman.
*SwamiV.38.44 VASISTHA replied: .... brahman alone exists in the three periods of time. Only till this truth is realised does the world appear to be a solid reality.
.
oॐm
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FM5085
DN5084
सर्ग ५.८४
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
इति निर्णीय स* मुनिर् वीतहव्यो विवासनः ।
iti nirNIya sa* muni:_vItahavya: vivAsana: |
आसीत् समाधाव्_अचलो विन्ध्य.कन्दर=कोटरे ॥५।८४।१॥
AsIt samAdhau_acala:_vindhya.kandara=koTare ||5|84|01||
अपरिस्पन्दित.अशेष=संविद्=आनन्द.सुन्दरः ।
a.parispandita.azeSa=saMvit=Ananda.sundara: |
बभाव्_अस्तम्.गत.मनाः स्तिमित.अम्भोधि=शोभनः ॥५।८४।२॥
babhau_astam.gata.manA: stimita.ambhodhi=zobhana: ||5|84|02||
अन्तर् एव शशाम_अस्य क्रमेण प्राण.संततिः ।
antar_eva zazAma_asya krameNa prANa.saMtati: |
ज्वालाजाल.परिस्पन्दो दग्ध.इन्धन* इव_अनलः ॥५।८४।३॥
jvAlAjAla.parispanda:_dagdha.indhana* iva_anala: ||5|84|03||
अनन्तर्.निष्ठताम् याते बाह्यर्थे च_अप्य् असंस्थिते ।
an.antar.niSThatAm yAte bAhya.arthe ca_api_a.saMsthite |
शेषे ऽन्तर्.लब्ध.संस्थाने तस्य_अस्फुरित.पक्ष्मणी ॥५।८४।४॥
zeSe_antar.labdha.saMsthAne tasya_a.sphurita.pakSmaNI ||5|84|04||
घ्राण.प्रान्त.गत.अल्प.अल्प.समालोके इव_ईक्षणे ।
ghrANa.prAnta.gata.alpa.alpa.samAloke iva_IkSaNe |
अर्थ.कुडालितैः पद्मैः श्रियम् आययतुः समाम् ॥५।८४।५॥
artha.kuDAlitai: padmai: zriyam Ayayatu: samAm ||5|84|05||
सम.काय.शिरो.ग्रीव.स्थानकः स* महामतिः ।
sama.kAya.zira:grIva.sthAnaka: sa* mahA.mati: |
आसीच्_छैलाद्_इव_उत्कीर्णश्_चित्र.अर्पित* इव_अथवा ॥५।८४।६॥
AsIt_zailAt_iva_utkIrNa:_citra.arpita iva_athavA ||5|84|06||
तथा_अभितिष्ठतस्_तस्य संवत्सर.शत.त्रयम् ।
tathA_abhi.tiSThata:_tasya saMvatsara.zata.trayam |
कोटरे विन्ध्य.कच्छस्य ययाव्_अर्ध.मुहूर्तवत् ॥५।८४।७॥
koTare vindhya.kacchasya yayau_ardha.muhUrtavat ||5|84|07||
एतावन्तम् असौ कालम् न_अबुद्ध्यत किल_आत्मवान् ।
etAvantam asau kAlam na_abuddhyata kila_AtmavAn |
जीवन्मुक्ततया ध्यानी न च तत्याज ताम् तनुम् ॥५।८४।८॥
jIvan.muktatayA dhyAnI na ca tatyAja tAm tanum ||5|84|08||
तावत्.कालम् स* सुभगो_न प्राबुध्यत योग.वित् ।
tAvat.kAlam sa* subhaga:_na prAbudhyata yoga.vit |
उदारैर् अम्बुद.आरावैर् आसार.भर.घर्घरैः ॥५।८४।९॥
udArai:_ambuda.ArAvai:_AsAra.bhara.ghargharai: ||5|84|09||
पर्यन्त.मण्डल.अधीश.मृगया_आगत.बृंहितैः ।
paryanta.maNDala.adhIza.mRgayA_Agata.bRMhitai: |
पक्षिवान् अरनिर् ह्रादैर् मातङ्गा.स्फोट.निःस्वनैः ॥५।८४।१०॥
pakSivAn arani:_hrAdai:_mAtaGgA.sphoTa.ni:svanai: ||5|84|10||
सिंह.संरम्भ.रटितैर् निर्झर.आराव."सीत्".कृतैः ।
siMha.saMrambha.raTitai:_nirjhara.ArAva."sIt".kRtai: |
विषम.अशनि.सम्पातैर् जन.कोलाहलैर् घनैः ॥५।८४।११॥
viSama.azani.sampAtai:_jana.kolAhalai:_ghanai: ||5|84|11||
प्रमत्त.शरभ.आस्फोटैर् भू.कम्प.तट.घट्टनैः ।
pramatta.zarabha.AsphoTai:_bhU.kampa.taTa.ghaTTanai: |
वन.दाह.धम.श्वानैर् जल.ओघ.आहति.वल्गनैः ॥५।८४।१२॥
vana.dAha.dhama.zvAnai:_jala.ogha.Ahati.valganai: ||5|84|12||
महोत्पल.तट.आघातैर् धरणी.तल.मृज्.जलैः ।
mahA.utpala.taTa.AghAtai:_dharaNI.tala.mRt.jalai: |
जल.ओघान्_दोलन.आयातैस्_तापैर् अनल.कर्कशैः ॥५।८४।१३॥
jala.oghAn_dolana.AyAtai:_tApai:_anala.karkazai: ||5|84|13||
केवलम् वहति स्वैरम् काले गलित.कारणम् ।
kevalam vahati svairam kAle galita.kAraNam |
परियान्तीषु वर्षासु लहरीष्व्_इव वारिणि ॥५।८४।१४॥
pariyAntISu varSAsu laharISu_iva vAriNi ||5|84|14||
स्वल्पेन_एव हि कालेन तस्मिन् पर्वत.कन्दरे ।
svalpena_eva hi kAlena tasmin parvata.kandare |
प्रावृड्.ओघ.विनुन्नेन पङ्केन_उर्वी.तले कृतः ॥५।८४।१५॥
prAvRT.ogha.vinunnena paGkena_urvI.tale kRta: ||5|84|15||
तत्र_अsAv_अवसd_भूमौ कोटरे संकट.उदरे ।
tatra_asau_avasat_bhUmau koTare saMkaTa.udare |
पङ्क.सम्पीडित.स्कन्धः पर्वतेषु शिला यथा ॥५।८४।१६॥
paGka.sampIDita.skandha: parvateSu zilA yathA ||5|84|16||
शत.त्रये स* वर्षणम् अथ याते स्वयम्.प्रभुः_।
zata.traye sa* varSaNam atha yAte svayam.prabhu:_|
व्यबुध्यत_आत्म.रूप=आत्मा धरा.कोटर.पीडितः ॥५।८४।१७॥
vi.abudhyata_Atma.rUpa=AtmA dharA.koTara.pIDita: ||5|84|17||
संविद्_एव_अस्य तम् देहम् जग्राह_उर्वी.निपीडितम् ।
saMvit_eva_asya tam deham jagrAha_urvI.nipIDitam |
तनुः प्राण.मय.स्पन्दः प्राण.संसरणम् विना ॥५।८४।१८॥
tanu: prANa.maya.spanda: prANa.saMsaraNam vinA ||5|84|18||
उत्पत्ति.प्रौढिम् आसाद्य कलना हृदय.अन्तरे ।
utpatti.prauDhim AsAdya kalanA hRdaya.antare |
स्व.मनोरूपिणी तस्य हृद्य्_एव_अनुबभूव सा ॥५।८४।१९॥
sva.mana:rUpiNI tasya hRdi_eva_anubabhUva sA ||5|84|19||
कैलास.कानने कान्ते कदम्बस्य तरोस्_तले ।
kailAsa.kAnane kAnte kadambasya taro:_tale |
मुनित्वम् शतम् अब्दानाम् जीवन्मुक्त.आत्म=निर्मलम् ॥५।८४।२०॥
munitvam zatam abdAnAm jIvan.mukta.Atma=nirmalam ||5|84|20||
विद्याधरत्वम् वर्षाणाम् शतम् आधि.विवर्जितम् ।
vidyAdharatvam varSANAm zatam Adhi.vivarjitam |
युग.पञ्चकम् इन्द्रत्वम् प्रणतम् सुर.चारणैः ॥५।८४।२१॥
yuga.paJcakam indratvam praNatam sura.cAraNai: ||5|84|21||
राम* उवाच ।
rAma* uvAca |
शक्रत्व.आदिषु तेष्व्_अस्य प्रतिभासेषु भो मुने ।
zakratva.AdiSu teSu_asya pratibhAseSu bho mune |
नियमो_नियमश्_च_एव दिक्.काल.नियतेः कथम् ॥५।८४।२२॥
niyama:_niyama:_ca_eva dik.kAla.niyate: katham ||5|84|22||
सर्व.आत्मका_एषा चिच्.छक्तिर् यत्र_उदेति यथा यथा ।
sarva.AtmakA_eSA cit.zakti:_yatra_udeti yathA yathA |
तथा तत्र_आशु भवति तथा_आत्मा_एक.स्वभावतः ॥५।८४।२३॥
tathA tatra_Azu bhavati tathA_AtmA_eka.svabhAvata: ||5|84|23||
यथा यत्र यदा बुद्धौ नियमः स* तदा स्थितः ।
yathA yatra yadA buddhau niyama: sa* tadA sthita: |
देश.काल.आदि=नियम.क्रमाणाम् तन्मय.आत्मता ॥५।८४।२४॥
deza.kAla.Adi=niyama.kramANAm tan.maya.AtmatA ||5|84|24||
तेन नाना.विधान्येषु जगन्ति परिदृष्टवान् ।
tena nAnA.vidhAnyeSu jaganti paridRSTavAn |
हृदि संवेदन.आकाशे वीतहव्यो_विवासनः ॥५।८४।२५॥
hRdi saMvedana.AkAze vItahavya:_vi.vAsana: ||5|84|25||
सम्यक्_बोधवताम् एषा वासना_एव न वासना ।
samyak_bodhavatAm eSA vAsanA_eva na vAsanA |
ज्ञान.अग्नि=दग्धा दग्धस्य का_एव बीजस्य बीजता ॥५।८४।२६॥
jJAna.agni=dagdhA dagdhasya kA_eva bIjasya bIjatA ||5|84|26||
कल्पम् एकम् गणत्वम् स* चन्द्र.मौलेश्_चकार ह ।
kalpam ekam gaNatvam sa* candra.maule:_cakAra ha |
समस्त.विद्या.निपुणम् त्रि.काल=अमल.दर्शनम् ॥५।८४।२७॥
samasta.vidyA.nipuNam tri.kAla=amala.darzanam ||5|84|27||
यो यादृग्_दृढ.संस्कारः स* तम् पश्यति तादृशम् ।
ya:_yAdRk_dRDha.saMskAra: sa* tam pazyati tAdRzam |
जीवन्मुक्ततया_एव_एतद्_वीतहव्यो ऽनुभूतवान् ॥५।८४।२८॥
jIvan.muktatayA_eva_etat_vItahavya:_anubhUtavAn ||5|84|28||
राम* उवाच ।
rAma* uvAca |
एवम् स्थिते, मुनि.श्रेष्ठ, जीवन्मुक्त.मतेर् अपि ।
evam sthite, muni.zreSTha, jIvan.mukta.mate:_api |
बन्ध.मोक्ष.दृशः सन्ति वीतहव्य.आत्मनो यथा ॥५।८४।२९॥
bandha.mokSa.dRza: santi vItahavya.Atmana:_yathA ||5|84|29||
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
यथा.स्थितम् इदम् विश्वम् शान्तम् आकाश.निर्मलम् ।
yathA.sthitam idam vizvam zAntam AkAza.nirmalam |
ब्रह्मैव जीवन्मुक्तानाम् बन्ध.मोक्ष.दृशः कुतः ॥५।८४।३०॥
brahmaiva jIvan.muktAnAm bandha.mokSa.dRza: kuta: ||5|84|30||
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
एतत् संविन्.नभः_भाति यत्र यत्र यथा यथा ।
etat saMvit~nabha:_bhAti yatra yatra yathA yathA |
तत्र तत्र तथा तावत् तावत् तद्_विन्दते ततम् ॥५।८४।३१॥
tatra tatra tathA tAvat tAvat tat_vindate tatam ||5|84|31||
तेन_अनुभूतानि बहून्य्_अनुभूयन्त* एव च ।
tena_anubhUtAni bahUni_anubhUyanta* eva ca |
जगन्ति सर्व.आत्मतया ब्रह्म.रूपेण, राघव ॥५।८४।३२॥
jaganti sarva.AtmatayA brahma.rUpeNa, rAghava ||5|84|32||
धरा.कोटर.निर्मग्न.वीतहव्य.चिद्.आत्मसु ।
dharA.koTara.nirmagna.vItahavya.cit.Atmasu |
जगत्सु तेष्व्_असंख्येषु नीरूपेषु महात्मसु ॥५।८४।३३॥
jagatsu teSu_asaMkhyeSu nIrUpeSu mahAtmasu ||5|84|33||
यः शक्रो ऽनवबुद्ध.आत्मा सो ऽद्य दीनेषु पार्थिवः ।
ya: zakra:_an.avabuddha.AtmA sa:_adya dIneSu pArthiva: |
कर्तुम् प्रवृत्तो मृगयाम् क्षणे ऽस्मिन्न्_अपि कानने ॥५।८४।३४॥
kartum pravRtta:_mRgayAm kSaNe_asmin_api kAnane ||5|84|34||
यो_हंसो ऽनव.बुद्ध.आत्मा पाद्मे पैतामहे ऽभवत् ।
ya:_haMsa:_a.nava.buddha.AtmA pAdme paitAmahe_abhavat |
स्थितः स* एव दाश.इन्द्रः कैलास.वन.कुञ्जके ॥५।८४।३५॥
sthita: sa* eva dAza.indra: kailAsa.vana.kuJjake ||5|84|35||
यो_राजान् अवबुद्ध.आत्मा भूमेः सौराष्ट्र.मण्डले ।
ya:_rAjAn avabuddha.AtmA bhUme: saurASTra.maNDale |
स* एषो ऽद्य स्थितो ऽन्ध्राणाम् ग्रामे बहुल.पादपे ॥५।८४।३६॥
sa:_eSa:_adya sthita:_andhrANAm grAme bahula.pAdape ||5|84|36||
राम* उवाच ।
rAma* uvAca |
मानसः किल सर्गो ऽसौ वीतहव्यस्य तत्र ये ।
mAnasa: kila sarga:_asau vItahavyasya tatra ye |
देहिनो_भ्रान्ति.पात्रम् चेत् तद्_देह.आकारिनः कथम् ॥५।८४।३७॥
dehina:_bhrAnti.pAtram cet tat_deha.AkArina: katham ||5|84|37||
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
यदि भ्रान्ति.एक.मात्र.आत्म वीतहव्यस्य तज्_जगत् ।
yadi bhrAnti.eka.mAtra.Atma vItahavyasya tat_jagat |
तद्_इदम् नाम ते, राम, किम् भूयः परिभासते ॥५।८४।३८॥
tat_idam nAma te, rAma, kim bhUya: paribhAsate ||5|84|38||
इदम् अप्य् अङ्ग चिन्मात्रम् मनोमात्र.भ्रम.उपमम् ।
idam api_aGga cit.mAtram mana:mAtra.bhrama.upamam |
तद्_अपि व्योम चिन्मात्रम् मनोमात्रम् भ्रम.उपमम् ॥५।८४।३९॥
tat_api vyoma cit.mAtram mana:mAtram bhrama.upamam ||5|84|39||
वस्तुतस्_तु न तद्,_राम, जगन्_न_एवम् न च_इतरत् ।
vastuta:_tu na tat,_rAma, jagat_na_evam na ca_itarat |
तव_अपि न जगत् सत्ता ब्रह्म_इदम् भाति केवलम् ॥५।८४।४०॥
tava_api na jagat sattA brahma_idam bhAti kevalam ||5|84|40||
भावि भूतम् भविष्यच्_च यथा_इदम् च तथा_इतरत् ।
bhAvi bhUtam bhaviSyat_ca yathA_idam ca tathA_itarat |
जगत्.सर्वम् इदम् दृश्यम् संविन्मात्र.मनोमयम् ॥५।८४।४१॥
jagat.sarvam idam dRzyam saMvit.mAtra.mana:mayam ||5|84|41||
एवम्.रूपम् इदम् यावन्_न परिज्ञातम् ईदृशम् ।
evam.rUpam idam yAvat_na parijJAtam IdRzam |
वज्र.सार.दृढम् तावज्_ज्ञातम् सत्.परम.अम्बरम् ॥५।८४।४२॥
vajra.sAra.dRDham tAvat_jJAtam sat.parama.ambaram ||5|84|42||
अज्ञानान्_मन* एव_इदम् इत्थम् सम्प्रविजृम्भते ।
a.jJAnAt_mana* eva_idam ittham sampravijRmbhate |
प्रत्युल्लास.विलासाभ्याम् जलम् अम्बु.निधाव्_इव ॥५।८४।४३॥
pratyullAsa.vilAsAbhyAm jalam ambu.nidhau_iva ||5|84|43||
यथा.स्थितेन_एव चिद्.अम्बरेण
yathA.sthitena_eva cit.ambareNa
स्व.चित्तम् एव_इति मनोऽभिधानम् ।
sva.cittam eva_iti mana:.abhidhAnam |
स्फारम् कृतम् तेन जगच्_च दृश्यम्
sphAram kRtam tena jagat_ca dRzyam
एवम् ततम् न_एव ततम् किम्चित् ॥५।८४।४४॥
evam tatam na_eva tatam kiMcit ||5|84|44||
||
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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