fm7147 3.sp17 mahArambha, This Great Affair .z29
jivadas
DAILY READINGS tu 18 September
fm3097 1.sp18 THREE SPACES .z27
https://www.dropbox.com/s/1ij0zw13kz1o4mu/fm3097%201.sp18%20THREE%20SPACES%20.z27.docx?dl=0
fm6052 2.sp18..19 arjuna - COUNCIL OF THE GODS .z39
fm7148 3.sp18 Dreaming and Waking .z33
https://www.dropbox.com/s/gtusjiboust3zou/fm7148%203.sp18%20Dreaming%20and%20Waking%20.z33.docx?dl=0
fm7147 3.sp17 mahArambha, This Great Affair .z29
Oॐm
Mahârambha
:
This Great Affair
The muni said—
x01|o/
अनन्तरम् महाबाहो सुषुप्तान् निर्गतस्य मे ।
स्वप्ने जगत्~दृश्यम् इदम् सागरात्_इव निर्गतम् ॥७।१४७।१॥
आकाश~अङ्गात्_इव_उत्कीर्णम् उत्कीर्णम् अवनेः_इव ।
उत्कीर्णम् इव वा चित्तात्_उत्कीर्णम् इव वा ड्र्शः ॥२॥
प्रफुल्लम् इव वृक्षेभ्यः सर्गः पूर्वम् अवोत्थितः ।
तरङ्ग-जालम् रोधः_अब्धेः_इव वा कचनम् दृशम् ॥३॥
नभस्तलात्_इव_आयातम् ककुब्भ्य* इव च_आगतम् ।
पर्वतेभ्य* इव_उत्कीर्णम् भूमेः_इव सम्.उत्थितम् ॥४॥
हृदयात्_इव निष्क्रान्तम् सम्प्रविष्टम् इव_अम्बरैः ।
प्रसूतम् इव वृक्षेभ्यः_जातम् वा सस्य.वत्_भुवः ॥५॥
अङ्गेभ्य* इव निर्यातम् सम्.उत्कीर्णम् इव_इन्द्रियैः ।
पटात्_इव प्रकटितम् मन्दिरात्_इव निर्गतम् ॥६॥
कुतः_अपि_आगत्य पतितम् उड्डीय गमनात्_इव ।
उपायनम् परे लोके गृहीतम् इव वा भुवः ॥७॥
प्रसूनम् ब्रह्म-वृक्षस्य तरङ्गम् इव वा_अम्बुधेः ।
अनुत्कीर्ण-प्रकटनात्_चित्.स्तम्भे चारु-पुत्रिका ॥८॥
anantaram mahAbAho suSuptAn nirgatasya me |
svapne jagat~dRzyam idam sAgarAt_iva nirgatam ||7|147|1||
.
anantaram mahAbAho x
suSuptAn nirgatasya me |
svapne jagat~dRzyam idam x
sAgarAt_iva nirgatam - x
.
after all this, Master Archer,
it is as.if I had emerged
out-of a sea of dream into this other dream that is the world
.
anantaram mahAbAho suSuptAn_nirgatasya me - x =
svapne jagad-dRzyam idam sAgarAt_iva nirgatam - .
~मुनिरुवाच - The MUNI: अनन्तरं महाबाहो - Just after this, Master Archer, सुषुप्तान् निर्गतस्य मे - out-of my emergence from Sleep स्वप्ने जगद् दृश्यम् - in dream the world has emerged इदं सागराद् इव निर्गतम् - as.if it had emerged from the sea. -1-
~sv.1 THE SAGE continued: When I had emerged from deep sleep, this world arose in my dream as from an ocean,...
~vlm.1 The sage continued:—Hear me now, O strong armed archer, how I awoke from my sound sleep, and saw the sight of the world in my dream; just a man rising on the surface from the depth of the sea, surveys the heavens above him.
y02|o/
AkAza~aGgAt_iva_utkIrNam utkIrNam avane:_iva |
utkIrNam iva vA cittAt_utkIrNam iva vA Drza: ||2||
AkAza~aGgAt_iva_utkIrNam utkIrNam avane:_iva |
utkIrNam iva vA cittAt_utkIrNam iva vA Drza: ||2||
.
AkAza~aGgAt_iva_utkIrNam - x =
utkIrNam avane:_iva - x +
utkIrNam iva vA cittAt - x =
utkIrNam iva vA Drza: - x.
~sv.2 ... as a statue emerges from a stone, ...
~vlm.2. I saw the heavens, as hewn out of the etherial vacuum; and I beheld the terrestrials, as sculptured out of the earth; but found them all, to be fashioned out of the Divine Mind; or framed in that manner, by my visual organs or ocular deception only.
x
z03|o/
praphullam iva vRkSebhya: sarga: pUrvam avotthita: |
taraGga-jAlam rodha:_abdhe:_iva vA kacanam dRzam ||3||
praphullam iva vRkSebhya: sarga: pUrvam avotthita: |
taraGga-jAlam rodha:_abdhe:_iva vA kacanam dRzam ||3||
.
praphullam iva vRkSebhya: - as.if flourishing on trees =
sarga.Creation = pUrvam – formerly - avotthita: - ava x =
taraGga-jAlam - a tangle of waves =
rodha: abdher - x =
iva vA kacanam dRzam - x
.
~sv.3 ... as flowers emerge from the tree, as memory emerges from the mind, as waves emerge from the ocean.
~vlm.3. The world appeared, as the early or long sprung blossom of the arbour of the eternal mind; or as the ceaseless waves of the vast ocean, or as phantoms of my deluded eye sight.
x04|o/
nabhastalAt_iva_AyAtam kakubbhya* iva ca_Agatam |
parvatebhya* iva_utkIrNam bhUme:_iva sam.utthitam ||4||
nabhastalAt_iva_AyAtam kakubbhya* iva ca_Agatam |
parvatebhya* iva_utkIrNam bhUme:_iva sam.utthitam ||4||
.
nabhastalAt iva_AyAtam - as.if come-from the sky =
kakubbhya iva ca_Agatam - x =
parvatebhya iva_utkIrNam - x =
bhUme:_iva samutthitam - x =
#samutthita
#utkIrNa
#kakub
#nabhastala
~sv.4 It was as if they dropped from the sky, as if they arose from the earth, ...
~vlm.4. It seemed to appear from the bosom of the sky above, or to have proceeded from all sides of heaven; it seemed moreover as a masonry carved out of the mountains of all quarters of the firmament, and also as a prodigy rising out of the earth or Tartaries.
x05|o/
hRdayAt_iva niSkrAntam sampraviSTam iva_ambarai: |
prasUtam iva vRkSebhya:_jAtam vA sasya.vat_bhuva: ||5||
hRdayAt_iva niSkrAntam sampraviSTam iva_ambarai: |
prasUtam iva vRkSebhya:_jAtam vA sasya.vat_bhuva: ||5||
.
hRdayAd iva niSkrAntam - as.if emerged from the hRdaya.Heart =
sampraviSTam iva ambarai: - x =
prasUtam iva vRkSebhyo - as.if produced by trees =
jAtam vA sasyavat_bhuva: - or born like grain from the earth.
#niSkrAnta
#sampraviSTa
~sv.5 ... as if they arose in the heart, as if they were food grains that sprang from the earth, ...
~vlm.5. It seemed also to have sprung out of the heart, as any of its feelings or affections; and to have filled all the space of vacuity, as the all pervading clouds of heaven; methought it likewise as the produce of a large forest, or like seeds or grains growing out of the earth.
x
y06|o/
aGgebhya* iva niryAtam sam.utkIrNam iva_indriyai: |
paTAt_iva prakaTitam mandirAt_iva nirgatam ||6||
aGgebhya* iva niryAtam sam.utkIrNam iva_indriyai: |
paTAt_iva prakaTitam mandirAt_iva nirgatam ||6||
.
aGgebhya: iva - x = as.if w the bodies
niryAtam
samutkIrNam
iva indriyai: - as.if with the organs
paTAt iva prakaTitam –
as on the canvas is painted -
mandirAt iva nirgatam - x.
~sv.6 ... as if the curtain that hid them had been lifted, as if they emerged from a temple.
~vlm.6. As pictures of houses with apartments, are painted upon the planes of level plates; so the figures of living beings, are drawn upon the smooth flatness of the Intellect, together with all the members and organs of their bodies.
x07|o/
kuta:_api_Agatya patitam uDDIya gamanAt_iva |
upAyanam pare loke gRhItam iva vA bhuva: ||7||
kuta:_api_Agatya patitam uDDIya gamanAt_iva |
upAyanam pare loke gRhItam iva vA bhuva: ||7||
.
* kutas api_Agatya - from where is it come? = patitam - fallen = uDDIya - it has flown = gamanAt_iva - from such a path.
upAyanam pare loke gRhItam iva vA -
bhuva: -
~sv.7 From where did the world arrive? One does not know.
~vlm.7. These worlds appear to have sprung in some unknown part of Infinity, and to have presented themselves to our view, like flying herds of distant regions coming to our sight; or as presents are brought to the presence of prince from different parts of lands, or as the retributions and rewards of one's good or bad deeds in this life, meet him in the next and successive transmigration.
y08|o/
prasUnam brahma-vRkSasya taraGgam iva vA_ambudhe: |
anutkIrNa-prakaTanAt_cit.stambhe cAru-putrikA ||8||
prasUnam brahma-vRkSasya taraGgam iva vA_ambudhe: |
anutkIrNa-prakaTanAt_cit.stambhe cAru-putrikA ||8||
.
prasUnam brahma-vRkSasya - budding on the *brahma-Tree =
taraGgam iva vA ambudhe: - or like a wave crossing the sea =
anutkIrNa-prakaTanAt_cit.stambhe cAru-putrikA - .
~sv.8 It is surely the figure fashioned in the stone called the infinite consciousness.
~vlm.8. The world is but a blossom of the great arbour of Brahma, or a little billow of vast ocean of Eternity; it is a sculpture on the colossal pillar of the Intellect, without being carved out or cast upon it. (It is the macrocosm moulded in the mind of God).
#sU - to produce, vivify. —>#sUna -mfn.- born , produced &c, as a son, daughter, flower-bud, etc. _pAN. 8-2 , 45 Sch. •• #prasUna, y7147.008.
z09|o/
आकाश-मृन्.मय~अनन्त-कुड्यम् आकाश-पत्तनम् ।
AkAza-mRn.maya~ananta-kuDyam AkAza-pattanam |
मनः_मत्तः_गज.मयः_मिथ्या जीवस्य जीवितम् ॥९॥
mana:_matta:_gaja.maya:_mithyA jIvasya jIvitam ||9||
.
AkAza=mRn.maya~ananta-kuDyam - Space is its endless wall of clay =
AkAza-pattanam - Space Town =
manas matta: - Mind gone wild - x =
gaja.maya: - in the mode of an elephant - x =
mithyA - false =
jIvasya jIvitam - is the living of the Living.jIva.
~sv.9 It is an imaginary city made of walls which are pure space or void.
~vlm.9. The firmament is the ample field, filled with an infinity of worlds, appearing as our earthly abodes in the empty city of air; the mind wanders at random all over it as an infuriate elephant, with an airy empty life, as fickle and fleeting as a breath of air.
It has an endless wall made of space-mud, Space City,--where the Mind runs wild as a horny bull-elephant--false is the living of the Living Jîva. -
x10|o/
अभित्तिकम् अरङ्गम् च विचित्रम् चित्रम् अम्बरे ।
शम्बर~ईशस्य सर्वस्वम् अविद्या~आख्यस्य कस्यचित् ॥१०॥
abhittikam araGgam ca vicitram citram ambare |
zambara~Izasya sarvasvam avidyA~Akhyasya kasyacit ||10||
.
abhittikam araGgam ca - wallless and colorless =
vicitram citram ambare - x +
zambara~Izasya - of the Lord of Magic =
sarvasvam - x =
avidyA~Akhyasya kasyacit - of whatever is called Ignorance.
~sv.10 It is the trick of the juggler known as ignorance.
~vlm.10. The edifice of the world appears to be built without its foundation, and is unsupported by walls; and the sky appearing so bright and variegated, is without any colour or taint of its own; it is the magical power of the great magician, that has displayed these wonders and spread a curtain of delusion over the ignorant and infatuated world. (Instead of knowledge, man has rather eaten the fruit of the tree of ignorance).
x11|o/
महारम्भम् स्थिरम् अपि देश-काल-विवर्जितम् ।
नाना~आढ्यम् अपि च_अद्वैतम् नाना~आत्मा_अपि न किंचन ॥११॥
mahArambham sthiram api deza-kAla-vivarjitam |
nAnA~ADhyam api ca_advaitam nAnA~AtmA_api na kiMcana ||11||
.
this Great Affair, tho firmly known is yet devoid of Place & Time =
nAnA~ADhyam api ca advaitam - and tho growing into Variety it is nondual =
nAnA~AtmA api na kiMcana - there is no Variety in the Self at.all.
~sv.11 Though it seems to be a firm reality, it is essentially devoid of space and time. Though it seems to be diverse, yet it is non-dual, diverse and nothing at the same time.
~vlm.11. Though the creation seems so exuberant, at all places and in all times; yet it is quite quiescent, and unbounded by any limitation of space and time; and though it appears as multitudinous yet it is the single unity; and though seemingly multifarious, yet is all but one invariable uniformity.
* mahArambham sthiram api - this Great Affair, tho firm/solid = deza-kAla-vivarjitam - devoid of Place and Time = nAnA~ADhyam api ca advaitam - and tho grown to Variety it is nondual = nAnA~AtmA api na kiMcana - there is no Variety in the Self at.all.
x
z12|o/
गन्धर्व.पुर-दृष्टान्तस्य अपि_अवस्तुतया समम् ।
जागरायाम् हि किल तत्_भ्रान्तम् अप्य् अपलभ्यते ॥१२॥
gandharva.pura-dRSTAntasya api_avastutayA samam |
jAgarAyAm hi kila tat_bhrAntam apy apalabhyate ||12||
.
gandharva.pura-dRSTAntasya api – as the Example of Gandharva.City =
avastutayA - thru its insubstantiality =
samam – it's the same +
jAgarAyAm hi kila tad - x =
bhrAntam api_apalabhyate – x.
~sv.12 Surely, it can only be compared to a castle in the air: for it is seen and experienced even in the waking state. Though it has never been created, it exists as if it had been created. It is pure consciousness.
~vlm.12. The instance of the fairy land is exactly alike to that of this world, in respect of the unreality of both; and it is the same error which occurs to us in our dream, that possesses us also even in our waking state of dreaming. (Equality of day and night dreams).
x13|o/
चित्.भा-मात्रम् अन्.आरब्धम् अपि_आरब्धम् इव स्थितम् ।
देश.काल-क्रिया-द्रव्य-सर्ग-संहार-संयुतम् ॥१३॥
cit.bhA-mAtram an.Arabdham api_Arabdham iva sthitam |
deza.kAla-kriyA-dravya-sarga-saMhAra-saMyutam ||13||
.
cit.bhA-mAtram - apparent measured Consciousness =
anArabdham – without beginning =
api_Arabdham iva sthitam – altho it seems to be begun +
deza.kAla-kriyA-dravya-sarga-saMhAra-saMyutam -
x place.time-activity-substance-creation-destruction-connected.
~sv.13 It seems to be endowed with time, space, matter, activity, creation and destruction.
~vlm.13. It is the reflexion of the mind only, that represents the absent past, as well as the future which is yet to be, as already present before it; whether they relate to aught of time or place, or substance or action or anything relating to its creation or its destruction.
y14|o/
सुर.असुर-नर~आधार-गर्भ-गर्भ-मनोहरम् ।
sura.asura-nara~AdhAra-garbha-garbha-manoharam |
पृथक्.कोष्ठ.स्थ-बीज~ओघ-सम्पूर्णम् इव दाडिमम् ॥१४॥
pRthak.koSTha.stha-bIja~ogha-sampUrNam iva dADimam ||14||
.
sura~asura-narAdhAra-garbha-garbha-manoharam -
x Brightling-Darkling-Human-AdhAra-womb.to.womb-manohara +
pRthak.koSThastha-bIjaugha-sampUrNam iva -
as.if pRthak.koSThastha-bIjaugha-sampUrNa =
dADimam - the pomegranate.
~sv.14 It has gods, demons, human beings and various other forms of creatures.
~vlm.14. There are numberless beings contained under every species of animals, which contain others ad infinitum in their ovaries, bearing animalcules like seeds of pomegranate fruits.
#dADI •-->#dADima . the pomegranate tree MBh. (n. also its fruit ; daDimAni >danz °मानि दन्श् , to bite pomegranates , said of a hard or unwelcome task Va1m. iii , 2 , 14). •• #dADimapriya - dADima-priya dADimabhakSaNa -bhakSaNa m. "liking and eating pomegranates", parrot. — y1023.012
x
z15|o/
नदी-शैल-वन.आदि-स्थ=व्योम.तारा.अभ्र-संकुलम् ।
गीत~अब्धि-रण-पाठ~आढ्य-पवन~आराव-घर्घरम् ॥१५॥
nadI-zaila-vana.Adi-stha=vyoma.tArA.abhra-saMkulam |
gIta~abdhi-raNa-pATha~ADhya-pavana~ArAva-ghargharam ||15||
.
nadI-zaila-vanAdi-stha=vyoma-tArA~abhra-saMkulam –
m river.mountain.forest.&c-set=sky-star-cloud-crowd +
gItAbdhi-raNa-pATha~ADhya-pavana~ArAva-ghargharam –
m song-sea-raNa-pATha~ADhya-pavana~ArAva-gharghara.
~sv.15 In it are the rivers, mountains, forests, the sky and the stars. I saw this 'field of observation'.
~vlm.15. The rivers, forests and mountains, are seen to be beset by clouds of the sky, and studded with the gemming stars of heaven; and the sea is heard to resound with the loud alarum of battle drums, raised by the warring winds with the conflicting currents.
x16|o/
ततः_विलोकितम् तत्र तन्मया दृश्य-मण्डलम् ।
यावत् तम् एव पश्यामि ग्रामम् प्राक्तनम् आस्पदम् ॥१६॥
tata:_vilokitam tatra tanmayA dRzya-maNDalam |
yAvat tam eva pazyAmi grAmam prAktanam Aspadam ||16||
.
tata:_vilokitam tatra - after that, there is seen by me =
tanmayA dRzya-maNDalam - a field of perception =
yAvat tam eva pazyAmi x
grAmam prAktanam Aspadam - x
.
दृश्य-मण्डलम् –
यावत् –
such that तम् एव पश्यामि ग्रामं –
I see that very village, प्राक्तनम् आस्पदम् –
my former home.
~sv.16 At the same time I saw there the house I had seen before, ...
~vlm.16. I then behold there a visible sphere before me, amidst which I saw the village of my prior dream, and recognized the spot of my former residence therein.
y17|o/
तान् एव सकलान् बन्धून् तथा संस्थान-संस्थितान् ।
तान् पुत्रान् ताम् महेलाम् च तत्_एव च तदा गृहम् ॥१७॥
tAn eva sakalAn bandhUn tathA saMsthAna-saMsthitAn |
tAn putrAn tAm mahelAm ca tat_eva ca tadA gRham ||17||
.
tAn_eva sakalAn_bandhUn – every one of those relations =
tathA saMsthAna-saMsthitAn - x +
tAn_putrAn - those children =
tAm mahelAm ca – and that wife =
tat_eva ca tadA gRham - and that too then, my house.
~AB. ... mahelAm bhAryAm ||
~sv.17 ... along with all my relatives' buildings, and everything as they were before.
~vlm.17. I saw there all my former friends and relations, at the very spot and of the same age as I had seen then before; I saw my wife and my very children seated in the very same house.
* तान् एव सकलान् बन्धून् - All those relations, तथा संस्थान-संस्थितान् - thus gathered in the same place तान् पुत्रान् - those children तां महेलां च - and that wife तद् एव च तदा गृहम् - tat_eva ca tadA gRham - and that too then, my house.
x
z18|o/
ताम् दृष्ट्वा प्राक्तनीम् ग्राम्याम् आहरत्_वासनाम् बलात् ।
tAm dRSTvA prAktanIm grAmyAm Aharat_vAsanAm balAt |
तट.स्थम् मुह्यमान~अङ्गम् इव वीचिः_महा.अर्णवे ॥१८॥
taTa.stham muhyamAna~aGgam iva vIci:_mahA.arNave ||18||
.
tAm dRSTvA prAktanIm grAmyAm x
Aharat_vAsanAm balAt - x =
taTa.stham muhyamAna~aGgam - a body released on.shore =
iva vIci:_mahA.arNave – like a wave in the Great.Ocean
.
~sv.18 All these had been dragged into the field of observation by the latent vAsanA or psychological tendency.
~vlm.18. Seeing my fellow villagers and my former village scenes, my heart wished to meet them as violently, as the sea-waves swell to meet the shore.
x19|o/
अथ_अहम् अभवम् तत्र तदा_आलिङ्गन-निर्वृतः ।
गृहीत-वासनः_नूनम् विस्मृत=प्राक्तन-स्मृतिः ॥१९॥
atha_aham abhavam tatra tadA_AliGgana-nirvRta: |
gRhIta-vAsana:_nUnam vismRta=prAktana-smRti: ||19||
.
and.so I was there तदा आलिङ्गन-निर्वृतः –
then happily giving embraces, गृहीत-वासनः –
a grasping Vâsanâ नूनं विस्मृत=प्राक्तन-स्मृतिः –
now forgetful of my previous remembrance.
~sv.19 On account of the vAsanA, I immediately engaged myself in greeting and embracing my relatives etc., having temporarily lost the knowledge that it was illusory.
~vlm.19. I then began to embrace all my relatives, and felt happy at my joining with them; and being enrapt by my desire of seeing more and more, I utterly lost all my remembrance of the past.
#vR ->#vRta •-->#nirvRta . satisfied , happy , tranquil , at ease , at rest MBh.&c; extinguished , terminated , ceased, _mArkp.; #nirvRtIbhU - with √भू, P. -भवति, to attain nirvANa निर्वाण, Sukh.
y20|o/
बिम्बम् तत्.तत्_उपादत्ते यत्.यत्_अग्रे_अवतिष्ठति ।
यथादर्शः_चिदादर्शः_तथा_एव_अयम् स्व.भावतः ॥२०॥
bimbam tat.tat_upAdatte yat.yat_agre_avatiSThati |
yathAdarza:_cidAdarza:_tathA_eva_ayam sva.bhAvata: ||20||
.
bimbam tat.tat_upAdatte - x =
yad.yat_agre_avatiSThati - x =
yathAdarza: - x =
cidAdarza: - x =
tathA eva ayam sva.bhAvata: - x.
~sv.20 Just as a mirror reflects whatever object is placed in front of it, even so, consciousness takes on the form of whatever is presented to it.
~vlm.20. As a mirror receives the reflexion of whatever is present before it, so the mirror of the mind is wholly occupied with the objects of its future desires, and becomes unmindful of the past.
x
z21|o/
यः_तु चिन्मात्र-गगनम् सर्वम् इति_एव बोधवान् ।
द्वैतेन बोध्यते न_इह सः_अङ्ग तिष्ठति केवलः ॥२१॥
ya:_tu cinmAtra-gaganam sarvam iti_eva bodhavAn |
dvaitena bodhyate na_iha sa:_aGga tiSThati kevala: ||21||
.
ya:_tu cinmAtra-gaganam - x =
sarvam iti_eva bodhavAn - x +
dvaitena bodhyate na_iha - x =
sa:_aGga tiSThati kevala: - x.
यः_तु - But somebody, "चिन्मात्र-गगनं सर्वम्" - "The sky that is measured in consciousness is everything", इति_एव बोधवान् - just so realizing द्वैतेन बोध्यते न इह - does not realize the duality here; सः अङ्ग तिष्ठति केवलः - he rather rests alone - all-one. -21-
~sv.21 However, one who has realised that everything is the pure, infinite consciousness is not affected by the apparent duality. He remains free, alone and unaffected.
~vlm.21. It is the vacuity of the Intellect, that has the knowledge of everything; nor is there any other principle of understanding beside the intellect, which ever subsists by itself.
x22|o/
न नश्यति स्मृतिः_यस्य विमला बोध-शालिनी ।
अयम् द्वैत-पिशाचः_तम् मनाक्.अपि न बाधते ॥२२॥
na nazyati smRti:_yasya vimalA bodha-zAlinI |
ayam dvaita-pizAca:_tam manAk.api na bAdhate ||22||
.
na nazyati smRti: yasya vimalA bodha-zAlinI - x =
ayam dvaita-pizAca:_tam manAg.api na bAdhate - .
न नश्यति - He does not perish स्मृतिः_यस्य - whose Smrti Remembrance is विमला बोध-शालिनी - purely realized. अयं द्वैत-पिशाचस् तं मनाग्.अपि न बाधते - The monster of duality does not trouble him at.all.
~sv.22 One who never loses the knowledge of oneness is not troubled by this goblin known as perception of difference or division.
~vlm.22. He who has not lost his pure understanding, and his remembrance of himself; is never misled by the goblin of dualism or doubt, to think of a duality.
y23|o/
येषाम् अभ्यास-योगेन साधु-सत्.शास्त्र-संगमैः ।
उदेति बोध-धिः_भूयः_या विस्मरति न_उदयम् ॥२३॥
yeSAm abhyAsa-yogena sAdhu-sat.zAstra-saMgamai: |
udeti bodha-dhi:_bhUya:_yA vismarati na_udayam ||23||
.
yeSAm abhyAsa-yogena - of those by whose Practical Yoga =
sAdhu-sat.zAstra-saMgamai: - with the best of good company and *zAstra =
udeti bodha-dhi:_bhUyas - there gradually arises realized thot =
yA vismarati na_udayam – x.
zgl#tt. abhyAsayoga #as —> #abhyAsa-yoga - Practical Yoga; hard work.
~sv.23 They in whom this knowledge has arisen, due to the company of the holy ones and the study of this scripture, do not lose it again.
~vlm.23. He whose understanding is awakened by his constant inquiry into truth and divine knowledge, and by his study of good sástras and attendance on divine sages, does not forget his enlightenment any more: (nor relapses to his former ignorance).
x
z24|o/
अप्रौढा मे तदा सा_आसीत्_बोध.धिः_या तया हता ।
अद्य शक्नोति मे बुद्धिम् हन्तुम् क* इव दुर्.ग्रहः ॥२४॥
aprauDhA me tadA sA_AsIt_bodha.dhi:_yA tayA hatA |
adya zaknoti me buddhim hantum ka* iva dur.graha: ||24||
.
a.prauDhA me tadA sA_AsIt_bodha.dhi:_yA tayA hatA - x =
adya zaknoti me buddhim hantum ka iva dur.graha: - x.
~sv.24 At that time, however, my own understanding had not become clear and firm; hence even I was swayed by the notions of relationship. But now nothing in the world can shake my understanding nor cloud my realisation.
~vlm.24. He who is imperfect in his divine knowledge, and whose mind is bound down by worldly desires; is liable to lose his good understanding, as it were by the influence of an unfavourable planet or inauspicious star.
x25|o/
तव_अपि, व्याध, विद्धि_इदम् बुद्धिः सत्सङ्ग-वर्जिता ।
द्वैत-बोधेन कष्टेन कृच्छ्रात्*शान्तिम् उपैष्यति ॥२५॥
tava_api, vyAdha, viddhi_idam buddhi: satsaGga-varjitA |
dvaita-bodhena kaSTena kRcchrAt*zAntim upaiSyati ||25||
.
tava api vyAdha viddhi - for you, hunter, know =
idam buddhi: satsaGga-varjitA - this intellect without Good Company =
dvaita-bodhena kaSTena - w/ this wicked duality-realization =
kRcchrAt_zAntim upaiSyati – x.
~sv.25 Your mind, too, is not steady now, O hunter, because you have not had satsanga, company of the holy ones.
~vlm.25. Know thou, O huntsman! that thy understanding also, which is not yet cultivated by association with the wise, is liable to fall into error of duality, and involve thee thereby to repeated difficulties.
The HUNTER—
y26|o/
एवम् एतन्_मुने सत्यम् पावनैः_त्वत्.विबोधनैः ।
ईदृशैः_अपि मे बुद्धिः_न विश्राम्यति सत्पदे ॥२६॥
evam etan_mune satyam pAvanai:_tvat.vibodhanai: |
IdRzai:_api me buddhi:_na vizrAmyati satpade ||26||
.
evam etan – so this, = Muni, = satyam - is real =
pAvanai:_tvat.vibodhanai: - because of your =
IdRzai:_api x
me buddhi: na vizrAmyati satpade – my buddhi.Intellect does not find rest in BeingSo.
~sv.26 THE HUNTER said: True indeed, O sage. It is as you say.
~vlm.26. The Huntsman answered:—It is all very true, O sage, that notwithstanding all thy lectures, my understanding does not find its rest in the knowledge of only true One.
x
z27|o/
स्यात्_ईदृशम् अथ.उ न स्यात्_इति संदेह-जालिका ।
न_एतस्मिन् स्वानुभूते_अपि वस्तुनि_अद्य_अपि शाम्यति ॥२७॥
syAt_IdRzam atha.u na syAt_iti saMdeha-jAlikA |
na_etasmin svAnubhUte_api vastuni_adya_api zAmyati ||27||
.
syAt_IdRzam - be it so =
atho - atha-u - or again - <atho> is an intensive like no = na.u =
na syAd - be it not so =
iti saMdeha-jAlikA - x +
na etasmin_svAnubhUte_api - x =
vastuni_adya api zAmyati - x.
~sv.27 Therefore, even though I have listened to your illuminating words, there is still some doubt in me,...
~vlm.27. My understanding is still hanging in doubt, as to whether it is so or not; and though I rely in my conception of the truth as you have declared, yet my mind finds no rest in it.
x28|o/
अहो बत दुरन्ता_इयम् अध्यास.सुदृढी.कृता ।
अविद्या विद्यमाना_एव या शान्ता_एव न शाम्यति ॥२८॥
aho bata durantA_iyam adhyAsa.sudRDhI.kRtA |
avidyA vidyamAnA_eva yA zAntA_eva na zAmyati ||28||
.
aho bata durantA iyam - x =
adhyAsa.sudRDhI-kRtA - x +
avidyA vidyamAnA eva yA zAntA eva - the peaceful *shAnta whose thinking is still Ignorance =
na zAmyati - does not come to peace.
~sv.28 "Can all this really be true?"
~vlm.28. Ah! that though I fix my faith on the doctrine you have preached, yet I cannot rest secure in it, so long as my ignorance reigns supreme in me.
yz29|o/
सत्.सङ्गतैः पद.पदार्थ-विबुद्ध-बुद्धेः
सत्*शास्त्र-सत्.क्रम-विचार-मनोहार~अङ्गैः ।
अभ्यास.तः प्रशमम् एति जगत्.भ्रमः_अयम्
न_अन्येन केनचित्_अपि_इति विनिश्चितिः_मे ॥२९॥
sat.saGgatai: pada.padArtha-vibuddha-buddhe:
sat*zAstra-sat.krama-vicAra-manohAra~aGgai: |
abhyAsa.ta: prazamam eti jagat.bhrama:_ayam
na_anyena kenacit_api_iti vinizciti:_me ||29||
.
satsaGgatai: - x =
pada.padArtha-vibuddha-buddhe: - x =
sat.zAstra-sat.krama-vicAra-manohAra~aGgai: - x =
abhyAsata: prazamam eti jagat.bhrama:_ayam - x =
na_anyena kenacit_api_iti vinizciti:_me - .
~AB. ... vinizciti:_mizcaya .a. ||
~sv.29 Alas, what a great tragedy! Even when this ignorance seems to be obvious, it is hard to abandon it.
~vlm.29. Unless the understanding is enlightened in the company of wise men, by attending the doctrine of the best sástras, and due examination of their precepts, there can be no end of the errors of the world, nor any rest for the weary soul, wandering continually in the maze of errors.
oॐm
DAILY READINGS tu 18 September
fm3097 1.sp18 THREE SPACES .z27
https://www.dropbox.com/s/1ij0zw13kz1o4mu/fm3097%201.sp18%20THREE%20SPACES%20.z27.docx?dl=0
fm6052 2.sp18..19 arjuna - COUNCIL OF THE GODS .z39
fm7148 3.sp18 Dreaming and Waking .z33
https://www.dropbox.com/s/gtusjiboust3zou/fm7148%203.sp18%20Dreaming%20and%20Waking%20.z33.docx?dl=0
Group Page
https://groups.google.com/forum/#!forum/yoga.vasishtha
Complete YVFiles
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
चित् संवित्त्या.उच्यते जीव:
cit saMvittyA _ucyate jIva:
संकल्पात्स मनो_ भवेत् ।
saMkalpAt sa:_ mana:_ bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि_अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
+++
सर्ग ७.१४७
मुनिर् उवाच ।
अनन्तरम् महाबाहो सुषुप्तान् निर्गतस्य मे ।
स्वप्ने जगत्~दृश्यम् इदम् सागरात्_इव निर्गतम् ॥७।१४७।१॥
आकाश~अङ्गात्_इव_उत्कीर्णम् उत्कीर्णम् अवनेः_इव ।
उत्कीर्णम् इव वा चित्तात्_उत्कीर्णम् इव वा ड्र्शः ॥२॥
प्रफुल्लम् इव वृक्षेभ्यः सर्गः पूर्वम् अवोत्थितः ।
तरङ्ग-जालम् रोधः_अब्धेः_इव वा कचनम् दृशम् ॥३॥
नभस्तलात्_इव_आयातम् ककुब्भ्य* इव च_आगतम् ।
पर्वतेभ्य* इव_उत्कीर्णम् भूमेः_इव सम्.उत्थितम् ॥४॥
हृदयात्_इव निष्क्रान्तम् सम्प्रविष्टम् इव_अम्बरैः ।
प्रसूतम् इव वृक्षेभ्यः_जातम् वा सस्य.वत्_भुवः ॥५॥
अङ्गेभ्य* इव निर्यातम् सम्.उत्कीर्णम् इव_इन्द्रियैः ।
पटात्_इव प्रकटितम् मन्दिरात्_इव निर्गतम् ॥६॥
कुतः_अपि_आगत्य पतितम् उड्डीय गमनात्_इव ।
उपायनम् परे लोके गृहीतम् इव वा भुवः ॥७॥
प्रसूनम् ब्रह्म-वृक्षस्य तरङ्गम् इव वा_अम्बुधेः ।
अनुत्कीर्ण-प्रकटनात्_चित्.स्तम्भे चारु-पुत्रिका ॥८॥
आकाश-मृन्.मय~अनन्त-कुड्यम् आकाश-पत्तनम् ।
मनः_मत्तः_गज.मयः_मिथ्या जीवस्य जीवितम् ॥९॥
अभित्तिकम् अरङ्गम् च विचित्रम् चित्रम् अम्बरे ।
शम्बर~ईशस्य सर्वस्वम् अविद्या~आख्यस्य कस्यचित् ॥१०॥
महारम्भम् स्थिरम् अपि देश-काल-विवर्जितम् ।
नाना~आढ्यम् अपि च_अद्वैतम् नाना~आत्मा_अपि न किंचन ॥११॥
गन्धर्व.पुर-दृष्टान्तस्य अपि_अवस्तुतया समम् ।
जागरायाम् हि किल तत्_भ्रान्तम् अप्य् अपलभ्यते ॥१२॥
चित्.भा-मात्रम् अन्.आरब्धम् अपि_आरब्धम् इव स्थितम् ।
देश.काल-क्रिया-द्रव्य-सर्ग-संहार-संयुतम् ॥१३॥
सुर.असुर-नर~आधार-गर्भ-गर्भ-मनोहरम् ।
पृथक्.कोष्ठ.स्थ-बीज~ओघ-सम्पूर्णम् इव दाडिमम् ॥१४॥
नदी-शैल-वन.आदि-स्थ=व्योम.तारा.अभ्र-संकुलम् ।
गीत~अब्धि-रण-पाठ~आढ्य-पवन~आराव-घर्घरम् ॥१५॥
ततः_विलोकितम् तत्र तन्मया दृश्य-मण्डलम् ।
यावत् तम् एव पश्यामि ग्रामम् प्राक्तनम् आस्पदम् ॥१६॥
तान् एव सकलान् बन्धून् तथा संस्थान-संस्थितान् ।
तान् पुत्रान् ताम् महेलाम् च तत्_एव च तदा गृहम् ॥१७॥
ताम् दृष्ट्वा प्राक्तनीम् ग्राम्याम् आहरत्_वासनाम् बलात् ।
तट.स्थम् मुह्यमान~अङ्गम् इव वीचिः_महा.अर्णवे ॥१८॥
अथ_अहम् अभवम् तत्र तदा_आलिङ्गन-निर्वृतः ।
गृहीत-वासनः_नूनम् विस्मृत=प्राक्तन-स्मृतिः ॥१९॥
बिम्बम् तत्.तत्_उपादत्ते यत्.यत्_अग्रे_अवतिष्ठति ।
यथादर्शः_चिदादर्शः_तथा_एव_अयम् स्व.भावतः ॥२०॥
यः_तु चिन्मात्र-गगनम् सर्वम् इति_एव बोधवान् ।
द्वैतेन बोध्यते न_इह सः_अङ्ग तिष्ठति केवलः ॥२१॥
न नश्यति स्मृतिः_यस्य विमला बोध-शालिनी ।
अयम् द्वैत-पिशाचः_तम् मनाक्.अपि न बाधते ॥२२॥
येषाम् अभ्यास-योगेन साधु-सत्.शास्त्र-संगमैः ।
उदेति बोध-धिः_भूयः_या विस्मरति न_उदयम् ॥२३॥
अप्रौढा मे तदा सा_आसीत्_बोध.धिः_या तया हता ।
अद्य शक्नोति मे बुद्धिम् हन्तुम् क* इव दुर्.ग्रहः ॥२४॥
तव_अपि, व्याध, विद्धि_इदम् बुद्धिः सत्सङ्ग-वर्जिता ।
द्वैत-बोधेन कष्टेन कृच्छ्रात्*शान्तिम् उपैष्यति ॥२५॥
व्याध* उवाच ।
एवम् एतन्_मुने सत्यम् पावनैः_त्वत्.विबोधनैः ।
ईदृशैः_अपि मे बुद्धिः_न विश्राम्यति सत्पदे ॥२६॥
स्यात्_ईदृशम् अथ.उ न स्यात्_इति संदेह-जालिका ।
न_एतस्मिन् स्वानुभूते_अपि वस्तुनि_अद्य_अपि शाम्यति ॥२७॥
अहो बत दुरन्ता_इयम् अध्यास.सुदृढी.कृता ।
अविद्या विद्यमाना_एव या शान्ता_एव न शाम्यति ॥२८॥
सत्.सङ्गतैः पद.पदार्थ-विबुद्ध-बुद्धेः
सत्*शास्त्र-सत्.क्रम-विचार-मनोहार~अङ्गैः ।
अभ्यास.तः प्रशमम् एति जगत्.भ्रमः_अयम्
न_अन्येन केनचित्_अपि_इति विनिश्चितिः_मे ॥२९॥
॥
७१४८
fm7148 3.sp18 Dreaming and Waking .z33
https://www.dropbox.com/s/gtusjiboust3zou/fm7148%203.sp18%20Dreaming%20and%20Waking%20.z33.docx?dl=0
+++
FM.7.147
7.147.01 02 03 04 05 06 07 08 09 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25
The Hunter asked–
26 27 28 29
||
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.z29
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Jiva Das
FM.7.100.FM.7.149
https://www.dropbox.com/s/hwa6dokmpsetzwe/FM.7.100.FM.7.149.docx?dl=0
FM7147 MAHARAMBHA, THIS GREAT AFFAIR 3.SP17 .z29
oॐm
FM.7.147
MAHAARAMBHA THIS GREAT AFFAIR
THE MUNI said—
अनन्तरम् महाबाहो सुषुप्तान् निर्गतस्य मे ।
anantaram mahAbAho suSuptAn nirgatasya me |
स्वप्ने जगद्.इश्यम् इदम् सागराद्.इव निर्गतम् ॥७।१४७।१॥
svapne jagat.dRzyam idam sAgarAt iva nirgatam ||7|147|1||
.
after all this, Master Archer,
it is as.if I had emerged
out.of a sea of dream into this other dream that is the world
.
anantaram mahAbAho suSuptAn nirgatasya me svapne jagat.dRzyam idam sAgarAt iva nirgatam
.
मुनिरुवाच The MUNI: अनन्तरं महाबाहो Just after this, Master Archer, सुषुप्तान् निर्गतस्य मे out.of my emergence from Sleep स्वप्ने जगद् दृश्यम् in dream the world has emerged इदं सागराद् इव निर्गतम् as.if it had emerged from the sea. .1.
*sv.1 THE SAGE continued: When I had emerged from deep sleep, this world arose in my dream as from an ocean,...
*vlm.1 The sage continued:—Hear me now, O strong armed archer, how I awoke from my sound sleep, and saw the sight of the world in my dream; just a man rising on the surface from the depth of the sea, surveys the heavens above him.
आकाश.अङ्गाद्.इव उत्कीर्णम् उत्कीर्णम् अवनेर् इव ।
AkAza.aGgAt iva utkIrNam utkIrNam avane: iva |
उत्कीर्णम् इव वा चित्ताद् उत्कीर्णम् इव वा दृश: ॥७।१४७।२॥
utkIrNam iva vA cittAt utkIrNam iva vA drza: ||7|147|2||
.
from/thru AkAza.Space\sky.aGga.body.At iva.like/as.if utkIrNa.scattered\carved.m / ~avani.earth/ground..e: iva.like/as.if = utkIrNa.scattered\carved.m iva.like/as.if vA.or from/thru citta.Affective.mind.At \ utkIrNa.scattered\carved.m iva.like/as.if vA.or dRz.seeing/sighting/appearance.a:
.
*sv.2 ... as a statue emerges from a stone, ...
*vlm.2. I saw the heavens, as hewn out of the etherial vacuum; and I beheld the terrestrials, as sculptured out of the earth; but found them all, to be fashioned out of the Divine Mind; or framed in that manner, by my visual organs or ocular deception only.
* from/thru AkAza.Space\sky.aGga.body.At iva.like/as.if utkIrNa.scattered\carved.m / ~avani.earth/ground..e: iva.like/as.if = utkIrNa.scattered\carved.m iva.like/as.if vA.or from/thru citta.Affective.mind.At \ utkIrNa.scattered\carved.m iva.like/as.if vA.or dRz.seeing/sighting/appearance.a:
प्रफुल्लम् इव वृक्षेभ्यः सर्गः पूर्वम् अवोत्थितः ।
praphullam iva vRkSebhya: sarga: pUrvam avotthita: |
तरङ्ग.जालम् रोधः अब्धेः इव वा कचनम् दृशम् ॥७।१४७।३॥
taraGga.jAlam rodha: abdhe: iva vA kacanam dRzam ||7|147|3||
.
praphulla*.m iva.like/as.if vRkSa.tree.s.ebhya: as.if flourishing on trees =
sarga.Creation = pUrvam – formerly avotthita*.: ava* =
taraGga.wave.jAla.net.work.m a tangle of waves =
rodha*: abdhi.watery.sea.er iva.like/as.if vA.or kacana*.m dRz.seeing/sighting/appearance.am
.
praphulla
avotthita
rodha
kacana
.
*sv.3 ... as flowers emerge from the tree, as memory emerges from the mind, as waves emerge from the ocean.
*vlm.3. The world appeared, as the early or long sprung blossom of the arbour of the eternal mind; or as the ceaseless waves of the vast ocean, or as phantoms of my deluded eye sight.
नभस्तलाद्.इव आयातम् ककुब्भ्य* इव च आगतम् ।
nabhastalAt iva AyAtam kakubbhya* iva ca Agatam |
पर्वतेभ्य* इव उत्कीर्णम् भूमेः इव सम्.उत्थितम् ॥७।१४७।४॥
parvatebhya* iva utkIrNam bhUme: iva sam.utthitam ||7|147|4||
.
nabhastala*.At iva.like/as.if AyAta.come.to.m as.if come.from the sky =
kakub*.bhya iva.like/as.if ca.and/also Agata.having.gone.to = parvata.mountain.ebhya iva.like/as.if utkIrNa.scattered\carved.m \ bhUmi.level/stage\ground.terrain.e: iva.like/as.if samutthita.sprung.from/appeared\ready.for.m
.
kakub
nabhastala
.
*sv.4 It was as if they dropped from the sky, as if they arose from the earth, ...
*vlm.4. It seemed to appear from the bosom of the sky above, or to have proceeded from all sides of heaven; it seemed moreover as a masonry carved out of the mountains of all quarters of the firmament, and also as a prodigy rising out of the earth or Tartaries.
हृदयाद्.इव निष्क्रान्तम् सम्प्रविष्टम् इव अम्बरैः ।
hRdayAt iva niSkrAntam sampraviSTam iva ambarai: |
प्रसूतम् इव वृक्षेभ्यः जातम् वा सस्य.वत् भुवः ॥७।१४७।५॥
prasUtam iva vRkSebhya: jAtam vA sasya.vat bhuva: ||7|147|5||
.
from/thru hRdaya.Heart.center.At iva.like/as.if niSkrAnta*.*m as.if emerged from the hRdaya.Heart / sampraviSTa*.m iva.like/as.if ambara.sky.i:
prasUta.born/come.forth.m iva.like/as.if vRkSa.tree.ebhyo as.if produced by trees / jAta.born.m vA.or sasya.grain/corn.vat.like/-ful bhuvas* or born like grain from the earth
.
niSkrAnta
sampraviSTa
~*bhuvas.from.Earth
.
#niSkrAnta
#sampraviSTa
*sv.5 ... as if they arose in the heart, as if they were food grains that sprang from the earth, ...
*vlm.5. It seemed also to have sprung out of the heart, as any of its feelings or affections; and to have filled all the space of vacuity, as the all pervading clouds of heaven; methought it likewise as the produce of a large forest, or like seeds or grains growing out of the earth.
अङ्गेभ्य* इव निर्यातम् सम्.उत्कीर्णम् इव इन्द्रियैः ।
aGgebhya* iva niryAtam sam.utkIrNam iva indriyai: |
पटाद्.इव प्रकटितम् मन्दिराद्.इव निर्गतम् ॥७।१४७।६॥
paTAt iva prakaTitam mandirAt iva nirgatam ||7|147|6||
.
aGgebhya: iva as.if with/bmo the bodies
niryAata*.m samutkIrNa*.m / iva.like/as.if indriya.sense.organ.i: as.if with the organs = paTa*.At iva.like/as.if prakaTita.manifest/proclaimed/public.m –
as on the canvas is painted mandira.dwelling/palace/temple\tomb.At iva.like/as.if nirgata*.m
.
niryAta
samutkIrNa
paTa
nirgata
.
*sv.6 ... as if the curtain that hid them had been lifted, as if they emerged from a temple.
*vlm.6. As pictures of houses with apartments, are painted upon the planes of level plates; so the figures of living beings, are drawn upon the smooth flatness of the Intellect, together with all the members and organs of their bodies.
कुतो ऽप्यागत्य पतितमुड्डीय गमनादिव ।
kuta: api Agatya patitam uDDIya gamanAt iva |
उपायनम् परे लोके गृहीतम् इव वा भुवः ॥७।१४७।७॥
upAyanam pare loke gRhItam iva vA bhuva: ||7|147|7||
.
* kutas.?whence api.even/tho Agatya from where is it come? = patita.(be)fallen.m = uDDIya* it has flown = gamana*.At iva.like/as.if from such a path. upAyana*.m para.higher/next.e loka.world/people.e gRhIta.grasped/taken/conceived.m iva.like/as.if vA.or bhuvas.from.Earth
.
uDDIya
gamana
upAyana
.
*sv.7 From where did the world arrive? One does not know.
*vlm.7. These worlds appear to have sprung in some unknown part of Infinity, and to have presented themselves to our view, like flying herds of distant regions coming to our sight; or as presents are brought to the presence of prince from different parts of lands, or as the retributions and rewards of one's good or bad deeds in this life, meet him in the next and successive transmigration.
प्रसूनम् ब्रह्म.वृक्षस्य तरङ्गम् इव वा अम्बुधेः ।
prasUnam brahma.vRkSasya taraGgam iva vA ambudhe: |
अनुत्कीर्ण.प्रकटनात् चित्.स्तम्भे चारु.पुत्रिका ॥७।१४७।८॥
anutkIrNa.prakaTanAt cit.stambhe cAru.putrikA ||7|147|8||
.
prasUna*.m Brahma.vRkSa.tree.sya budding on the *brahma.Tree =
taraGga.wave.m iva.like/as.if vA.or ambudhi*.e: or like a wave crossing the sea = an.not-/un-utkIrNa.scattered\carved.prakaTana*.At cit.Consciousness/Everity.stambha.post/stump/pillar.e cAaru*.putrika.A
.
prasUna
~*ambudhi.ocean/waters
~*anutkIrNa.uncarved\unscattered
prakaTana
cAru
putrika
.
*sv.8 It is surely the figure fashioned in the stone called the infinite consciousness.
*vlm.8. The world is but a blossom of the great arbour of Brahma, or a little billow of vast ocean of Eternity; it is a sculpture on the colossal pillar of the Intellect, without being carved out or cast upon it. (It is the macrocosm moulded in the mind of God).
#sU to produce, vivify. —>#sUna .mfn.. born , produced &c, as a son, daughter, flower.bud, etc. pAN. 8.2 , 45 Sch. •• #prasUna, y7147.008.
आकाश.मृन्.मय.अनन्त.कुड्यम् आकाश.पत्तनम् ।
AkAza.mRn.maya.ananta.kuDyam AkAza.pattanam |
मनः मत्तः गज.मयः मिथ्या जीवस्य जीवितम् ॥७।१४७।९॥
mana: matta: gaja.maya: mithyA jIvasya jIvitam ||7|147|9||
.
AkAza.Space/sky=mRnmaya.mudmade.ananta.boundless/endless./kuDya.wall\perceptual.wall/shell.m an endless wall of clay AkAza.Space\sky.pattana.village.m Space Town =
manas.Manas.Mind matta.rutting/mad: Mind gone wild
gaja.elephant.maya.made: in the mode of an elephant
mithyA false =
of the Lifer.sya jIvitam is the living of the Living.jIva
.
*sv.9 It is an imaginary city made of walls which are pure space or void.
*vlm.9. The firmament is the ample field, filled with an infinity of worlds, appearing as our earthly abodes in the empty city of air; the mind wanders at random all over it as an infuriate elephant, with an airy empty life, as fickle and fleeting as a breath of air.
It has an endless wall made of space.mud, Space City,..where the Mind runs wild as a horny bull.elephant..false is the living of the Living Jîva.
अभित्तिकम् अरङ्गम् च विचित्रम् चित्रम् अम्बरे ।
abhittikam araGgam ca vicitram citram ambare |
शम्बर.ईशस्य सर्वस्वम् अविद्या.आख्यस्य कस्यचित् ॥७।१४७।१०॥
zambara.Izasya sarvasvam avidyA.Akhyasya kasyacit ||7|147|10||
.
abhittikam araGgam ca wallless and colorless =
vicitram citram ambare
zambara.Izasya of the Lord of Magic =
sarvasvam
avidyA.Akhyasya kasyacit of whatever is called Ignorance
.
*sv.10 It is the trick of the juggler known as ignorance.
*vlm.10. The edifice of the world appears to be built without its foundation, and is unsupported by walls; and the sky appearing so bright and variegated, is without any colour or taint of its own; it is the magical power of the great magician, that has displayed these wonders and spread a curtain of delusion over the ignorant and infatuated world. (Instead of knowledge, man has rather eaten the fruit of the tree of ignorance).
महारम्भम् स्थिरम् अपि देश.काल.विवर्जितम् ।
mahArambham sthiram api deza.kAla.vivarjitam |
नाना.आढ्यम् अपि च अद्वैतम् नाना.आत्मा अपि न किंचन ॥७।१४७।११॥
nAnA.ADhyam api ca advaitam nAnA.AtmA api na kiMcana ||7|147|11||
.
this Great Affair, tho firmly known is yet devoid of Place & Time =
nAnA.ADhyam api ca advaitam and tho growing into Variety it is nondual =
nAnA.AtmA api na kiMcana there is no Variety in the Self at.all
.
*sv.11 Though it seems to be a firm reality, it is essentially devoid of space and time. Though it seems to be diverse, yet it is non.dual, diverse and nothing at the same time.
*vlm.11. Though the creation seems so exuberant, at all places and in all times; yet it is quite quiescent, and unbounded by any limitation of space and time; and though it appears as multitudinous yet it is the single unity; and though seemingly multifarious, yet is all but one invariable uniformity.
* mahArambham sthiram api this Great Affair, tho firm/solid = deza.kAla.vivarjitam devoid of Place and Time = nAnA.ADhyam api ca advaitam and tho grown to Variety it is nondual = nAnA.AtmA api na kiMcana there is no Variety in the Self at.all.
गन्धर्व.पुर.दृष्टान्तस्य अपि अवस्तुतया समम् ।
gandharva.pura.dRSTAntasya api avastutayA samam |
जागरायाम् हि किल तत् भ्रान्तम् अप्य् अपलभ्यते ॥७।१४७।१२॥
jAgarAyAm hi kila tat bhrAntam apy apalabhyate ||7|147|12||
.
gandharva.pura.dRSTAntasya api – as the Example of Gandharva.City =
avastutayA thru its insubstantiality =
samam – it's the same +
jAgarAyAm hi kila tad
bhrAntam api apalabhyate
.
*sv.12 Surely, it can only be compared to a castle in the air: for it is seen and experienced even in the waking state. Though it has never been created, it exists as if it had been created. It is pure consciousness.
*vlm.12. The instance of the fairy land is exactly alike to that of this world, in respect of the unreality of both; and it is the same error which occurs to us in our dream, that possesses us also even in our waking state of dreaming. (Equality of day and night dreams).
चित्.भा.मात्रम् अन्.आरब्धम् अपि आरब्धम् इव स्थितम् ।
cit.bhA.mAtram an.Arabdham api Arabdham iva sthitam |
देश.काल.क्रिया.द्रव्य.सर्ग.संहार.संयुतम् ॥७।१४७।१३॥
deza.kAla.kriyA.dravya.sarga.saMhAra.saMyutam ||7|147|13||
.
cit.bhA.mAtram apparent measured Consciousness =
anArabdham – without beginning =
api Arabdham iva sthitam – altho it seems to be begun +
deza.kAla.kriyA.dravya.sarga.saMhAra.saMyutam
x place.time.activity.substance.creation.destruction.connected
.
*sv.13 It seems to be endowed with time, space, matter, activity, creation and destruction.
*vlm.13. It is the reflexion of the mind only, that represents the absent past, as well as the future which is yet to be, as already present before it; whether they relate to aught of time or place, or substance or action or anything relating to its creation or its destruction.
सुर.असुर.नर.आधार.गर्भ.गर्भ.मनोहरम् ।
sura.asura.nara.AdhAra.garbha.garbha.manoharam |
पृथक्.कोष्ठ.स्थ.बीज.ओघ.सम्पूर्णम् इव दाडिमम् ॥७।१४७।१४॥
pRthak.koSTha.stha.bIja.ogha.sampUrNam iva dADimam ||7|147|14||
.
sura.asura.narAdhAra.garbha.garbha.manoharam
x Brightling.Darkling.Human.AdhAra.womb.to.womb.manohara +
pRthak.koSThastha.bIjaugha.sampUrNam iva
as.if pRthak.koSThastha.bIjaugha.sampUrNa =
dADimam the pomegranate
.
*sv.14 It has gods, demons, human beings and various other forms of creatures.
*vlm.14. There are numberless beings contained under every species of animals, which contain others ad infinitum in their ovaries, bearing animalcules like seeds of pomegranate fruits.
#dADI •..>#dADima the pomegranate tree MBh. (n. also its fruit ; daDimAni >danz °मानि दन्श् , to bite pomegranates , said of a hard or unwelcome task Va1m. iii , 2 , 14). •• #dADimapriya dADima.priya dADimabhakSaNa .bhakSaNa m. "liking and eating pomegranates", parrot. — y1023.012
नदी.शैल.वन.आदि.स्थ=व्योम.तारा.अभ्र.संकुलम् ।
nadI.zaila.vana.Adi.stha=vyoma.tArA.abhra.saMkulam |
गीत.अब्धि.रण.पाठ.आढ्य.पवन.आराव.घर्घरम् ॥७।१४७।१५॥
gIta.abdhi.raNa.pATha.ADhya.pavana.ArAva.ghargharam ||7|147|15||
.
nadI.zaila.vanAdi.stha=vyoma.tArA.abhra.saMkulam –
m river.mountain.forest.&c.set=sky.star.cloud.crowd +
gItAbdhi.raNa.pATha.ADhya.pavana.ArAva.ghargharam –
m song.sea.raNa.pATha.ADhya.pavana.ArAva.gharghara
.
*sv.15 In it are the rivers, mountains, forests, the sky and the stars. I saw this 'field of observation'.
*vlm.15. The rivers, forests and mountains, are seen to be beset by clouds of the sky, and studded with the gemming stars of heaven; and the sea is heard to resound with the loud alarum of battle drums, raised by the warring winds with the conflicting currents.
ततः विलोकितम् तत्र तन्मया दृश्य.मण्डलम् ।
tata: vilokitam tatra tanmayA dRzya.maNDalam |
यावत् तम् एव पश्यामि ग्रामम् प्राक्तनम् आस्पदम् ॥७।१४७।१६॥
yAvat tam eva pazyAmi grAmam prAktanam Aspadam ||7|147|16||
.
thence/thus vilokita.look/glance/consideration*.m tatra.there/then after that, there is seen = tad.that mayA.with/bmo.me dRzya.percept/object.maNDala.sphere/territory/domain,m a field of perception = yAvat.as.much.as/while tam.it/him eva.even/only/indeed pazyAmi.I.see/know \ grAma.town.m prAktana.former/previous/ancient.m Aspada.place/abode.m
.
*sv.16 At the same time I saw there the house I had seen before, ...
*vlm.16. I then behold there a visible sphere before me, amidst which I saw the village of my prior dream, and recognized the spot of my former residence therein.
* tad.that mayA.with/bmo.me dRzya.percept/object.maNDala.sphere/territory/domain,m a field of perception = yAvat.as.much.as/while tam.it/him eva.even/only/indeed pazyAmi.I.see/know \ grAma.town.m prAktana.former/previous/ancient.m Aspada.place/abode.m
तान् एव सकलान् बन्धून् तथा संस्थान.संस्थितान् ।
tAn eva sakalAn bandhUn tathA saMsthAna.saMsthitAn |
तान् पुत्रान् ताम् महेलाम् च तत् एव च तदा गृहम् ॥७।१४७।१७॥
tAn putrAn tAm mahelAm ca tat eva ca tadA gRham ||7|147|17||
.
tAn.those eva.even/only/indeed sakala.with.parts/total.An bandhu.relation/relative/kinsman.Un – every one of those relations =
tathA.thus saMsthAna.standing.together\abiding.saMsthita.established.An
tAn.those putra.son\doll.An those children =
tAm.it/her mahelA.wife.m ca – and that wife =
tad.that.one eva.even/only/indeed ca.and/also tadA.then/there gRha.house/home.m and that too then, my house.
.
*AB. ... mahelAm bhAryAm ||
*sv.17 ... along with all my relatives' buildings, and everything as they were before.
*vlm.17. I saw there all my former friends and relations, at the very spot and of the same age as I had seen then before; I saw my wife and my very children seated in the very same house.
* tAn.those eva.even/only/indeed sakala.with.parts/total.An bandhu.relation/relative/kinsman.Un – every one of those relations = tathA.thus saMsthAna.standing.together\abiding.saMsthita.established.An
tAn.those putra.son\doll.An those children = tAm.it/her mahelA.wife.m ca – and that wife =
tad.that.one eva.even/only/indeed ca.and/also tadA.then/there gRha.house/home.m and that too then, my house.
ताम् दृष्ट्वा प्राक्तनीम् ग्राम्याम् आहरत् वासनाम् बलात् ।
tAm dRSTvA prAktanIm grAmyAm Aharat vAsanAm balAt |
तट.स्थम् मुह्यमान.अङ्गम् इव वीचिः महा.अर्णवे ॥७।१४७।१८॥
taTa.stham muhyamAna.aGgam iva vIci: mahA.arNave ||7|147|18||
.
dRSTvA
prAktana
grAmi
Aharat Aharan
muhyamAna
.
tAm.it/her dRSTvA.having.see/known prAktana.former/previous/ancient.Im grAmi*.Am / Aaharat* vAsanA.Imprint/conditioning.m from/thru bala.force.At = taTa.slope/declivity.stha.staying/set.m muhyamAna*.aGga.body.m a body released on.shore \ iva.like/as.if vIci.wave: whin the mahA.great.arNava.ocean.e – like a wave in the Great.Ocean
.
*sv.18 All these had been dragged into the field of observation by the latent vAsanA or psychological tendency.
*vlm.18. Seeing my fellow villagers and my former village scenes, my heart wished to meet them as violently, as the sea.waves swell to meet the shore.
अथ अहम् अभवम् तत्र तदा आलिङ्गननिर्वृतः ।
atha aham abhavam tatra tadA AliGgana.nirvRta: |
गृहीतवासनः नूनम् विस्मृत=प्राक्तन.स्मृतिः ॥७।१४७।१९॥
gRhIta.vAsana: nUnam vismRta=prAktana.smRti: ||7|147|19||
.
atha.next/then/&.so aham.I abhavam.I.became tatra.there/then
/ tadA.then/there AaliGgana*.nirvRta*: = gRhIta.grasped/taken/conceived.vAsanA.Imprint/conditioning: nUnam.now/just\immediately\in future/then/therefore\certainly\indeed \ vismRta*=prAaktana*.smRti.memory/reminiscence:
.
AliGgana
nirvRta
vismRta
prAaktana
.
then happily giving embraces, गृहीत.वासनः –
a grasping Vâsanâ नूनं विस्मृत=प्राक्तन.स्मृतिः –
now forgetful of my previous remembrance.
.
*sv.19 On account of the vAsanA, I immediately engaged myself in greeting and embracing my relatives etc., having temporarily lost the knowledge that it was illusory.
*vlm.19. I then began to embrace all my relatives, and felt happy at my joining with them; and being enrapt by my desire of seeing more and more, I utterly lost all my remembrance of the past.
#vR .>#vRta •..>#nirvRta satisfied , happy , tranquil , at ease , at rest MBh.&c; extinguished , terminated , ceased, mArkp.; #nirvRtIbhU with √भू, P. .भवति, to attain nirvANa निर्वाण, Sukh.
बिम्बम् तत्.तद् उपादत्ते यत्.यत् अग्रे अवतिष्ठति ।
bimbam tat.tat upAdatte yat.yat agre avatiSThati |
यथादर्शः चिदादर्शः तथा एव अयम् स्व.भावतः ॥७।१४७।२०॥
yathAdarza: cidAdarza: tathA eva ayam sva.bhAvata: ||7|147|20||
.
bimba.reflection/image.m tat.that/thatever.tat upAdatte* yad.whichever.yat agre* avatiSThat*.i yathAadarza*: cit.Consciousness/Everity .Adarza.mirror:
tathA.thus eva.even/only/indeed ayam. this.here. this.here ~svabhAva.own.nature.tas.from/thru
.
upAdatte
agre
avatiSThat*
yathAadarza*
~svabhAva.own.nature.tas.from/thru
.
*sv.20 Just as a mirror reflects whatever object is placed in front of it, even so, consciousness takes on the form of whatever is presented to it.
*vlm.20. As a mirror receives the reflexion of whatever is present before it, so the mirror of the mind is wholly occupied with the objects of its future desires, and becomes unmindful of the past.
यः तु चिन्मात्र.गगनम् सर्वम् इति एव बोधवान् ।
ya: tu cinmAtra.gaganam sarvam iti eva bodhavAn |
द्वैतेन बोध्यते न इह सः अङ्ग तिष्ठति केवलः ॥७।१४७।२१॥
dvaitena bodhyate na iha sa: aGga tiSThati kevala: ||7|147|21||
.
yas.this.who/which tu.but/yet/altho
cinmAatra.Conscious.Measure/Mode.gagana.skyway/heaven\air.m / sarvam.everything/wholly iti.so/"thus" eva.even/only/indeed bodha.Realization/awaking.vAn.-ous =
with/bmo dvaita.duality.ena bodhyat*.e na.no/t iha.here/itw/now \ sas.he/it aGga* tiSThat.resting/remaining.i kevala.total/full/sole:
.
bodhyat bodhyan
aGga
.
*sv.21 However, one who has realised that everything is the pure, infinite consciousness is not affected by the apparent duality. He remains free, alone and unaffected.
*vlm.21. It is the vacuity of the Intellect, that has the knowledge of everything; nor is there any other principle of understanding beside the intellect, which ever subsists by itself.
न नश्यति स्मृतिः यस्य विमला बोध.शालिनी ।
na nazyati smRti: yasya vimalA bodha.zAlinI |
अयम् द्वैत.पिशाचः तम् मनाक्.अपि न बाधते ॥७।१४७।२२॥
ayam dvaita.pizAca: tam manAk.api na bAdhate ||7|147|22||
.
na.no/t nazyat*.i smRti.memory/reminiscence: yasya.whose/of.which / vimala.pure/clear/spotless.A bodha.Realization/awaking.zAali*.nI = ayam. this.here dvaita.duality.pizAca.Pishâcha.Butcher: tam.it/him \ manAgapi.even.a.bit na.no/t bAdhat*.e
.
nazyat nazyan
bAadhat bAadhan
.
न नश्यति He does not perish स्मृतिः यस्य whose Smrti Remembrance is विमला बोध.शालिनी purely realized. अयं द्वैत.पिशाचस् तं मनाग्.अपि न बाधते The monster of duality does not trouble him at.all.
*sv.22 One who never loses the knowledge of oneness is not troubled by this goblin known as perception of difference or division.
*vlm.22. He who has not lost his pure understanding, and his remembrance of himself; is never misled by the goblin of dualism or doubt, to think of a duality.
येषाम् अभ्यास.योगेन साधु.सत्.शास्त्र.संगमैः ।
yeSAm abhyAsa.yogena sAdhu.sat.zAstra.saMgamai: |
उदेति बोध.धिः भूयः या विस्मरति न उदयम् ॥७।१४७।२३॥
udeti bodha.dhi: bhUya: yA vismarati na udayam ||7|147|23||
.
yeSAm.of.which.ones abhyAsa.practice/repetition/study/exercise.yuga.Age.ena of those by whose Practical Yoga =
with/bmo sAadhu*.sat.real/beingSo.Shâstra.saMgama*.i: with the best of good company and *zAstra = udeti.arising bodha.Realization/awaking.dhI.thot.thinking: bhUyas.more/much/exceedingly there gradually arises realized thot =
yA.who/which vismarat*.i na.no/t udaya.rise/ascent.m
.
sAadhu
satsaGga.real/beingSo.Shâstra.
saMgama
*vismarat *vismaran
.
zgl#tt. abhyAsayoga #as —> #abhyAsa.yoga Practical Yoga; hard work.
*sv.23 They in whom this knowledge has arisen, due to the company of the holy ones and the study of this scripture, do not lose it again.
*vlm.23. He whose understanding is awakened by his constant inquiry into truth and divine knowledge, and by his study of good sástras and attendance on divine sages, does not forget his enlightenment any more: (nor relapses to his former ignorance).
अप्रौढा मे तदा सा आसीत् बोध.धिः या तया हता ।
aprauDhA me tadA sA AsIt bodha.dhi: yA tayA hatA |
अद्य शक्नोति मे बुद्धिम् हन्तुम् क* इव दुर्.ग्रहः ॥७।१४७।२४॥
adya zaknoti me buddhim hantum ka* iva dur.graha: ||7|147|24||
.
a.non.prauDha.grown.up/developed\confident\bold/strong/rich.in.A me.my/me tadA.then/there sA.she/it AsIt.there.was bodha.Realization/awaking.dhi.thot.thinking: yA.who/which tayA.w.her/it hata*.A = adya.now zaknoti* me Buddhi.realizing.mind.m hantum.to.kill kas.who?which iva.like/as.if durgraha*:
.
hata
zaknoti
durgraha
.
*sv.24 At that time, however, my own understanding had not become clear and firm; hence even I was swayed by the notions of relationship. But now nothing in the world can shake my understanding nor cloud my realisation.
*vlm.24. He who is imperfect in his divine knowledge, and whose mind is bound down by worldly desires; is liable to lose his good understanding, as it were by the influence of an unfavourable planet or inauspicious star.
तव अपि, व्याध, विद्धि इदम् बुद्धिः सत्सङ्ग.वर्जिता ।
tava api, vyAdha, viddhi idam buddhi: satsaGga.varjitA |
द्वैतबोधेन कष्टेन कृच्छ्राच्छान्तिमुपैष्यति ॥७।१४७।२५॥
dvaita.bodhena kaSTena kRcchrAt*zAntim upaiSyati ||7|147|25||
.
tava.your api.even/tho vyAadha* viddhi.know, hunter idam.this.here Buddhi.realizing.mind: satsaGga*.varjita.avoided\deprived.of/without.A this intellect without Good Company = dvaita.duality.bodha.Realization/awaking.ena kaSTa*.ena w/ this wicked duality.realization from/thru\than.thm kRcchra*.At zAnti.Shaanti.Peace.m upaiSyat*.i
.
vyAadha
satsaGga
kaSTa
kRcchra
upaiSyat upaiSyan
.
*sv.25 Your mind, too, is not steady now, O hunter, because you have not had satsanga, company of the holy ones.
*vlm.25. Know thou, O huntsman! that thy understanding also, which is not yet cultivated by association with the wise, is liable to fall into error of duality, and involve thee thereby to repeated difficulties.
* tava.your api.even/tho vyAadha* viddhi.know, hunter idam.this.here Buddhi.realizing.mind: satsaGga*.varjita.avoided\deprived.of/without.A this intellect without Good Company = dvaita.duality.bodha.Realization/awaking.ena kaSTa*.ena w/ this wicked duality.realization from/thru\than.thm kRcchra*.At zAnti.Shaanti.Peace.m upaiSyat*.i
THE HUNTER—
एवम् एतन् मुने सत्यम् पावनैः त्वत्.विबोधनैः ।
evam etan mune satyam pAvanai: tvat.vibodhanai: |
ईदृशैः अपि मे बुद्धिः न विश्राम्यति सत्पदे ॥७।१४७।२६॥
IdRzai: api me buddhi: na vizrAmyati satpade ||7|147|26||
.
evam etan – so this, = Muni, = satyam is real =
pAvanai: with/bmo tvat.your.vibodhana*.s.i: because of your =
with/bmo IdRza.like.So/such.s.i: api.even/tho
me Buddhi.realizing.mind: na.no/t vizrAmyat*.i sat.real/beingSo.pada.condition/happening.e – my buddhi.Intellect does not find rest in BeingSo
.
vibodhana
vizrAmyat vizrAmyan
.
*sv.26 THE HUNTER said: True indeed, O sage. It is as you say.
*vlm.26. The Huntsman answered:—It is all very true, O sage, that notwithstanding all thy lectures, my understanding does not find its rest in the knowledge of only true One.
स्यात् ईदृशम् अथ.उ न स्याद्.इति संदेह.जालिका ।
syAt IdRzam atha.u na syAt iti saMdeha.jAlikA |
न एतस्मिन् स्वानुभूते अपि वस्तुनि अद्य अपि शाम्यति ॥७।१४७।२७॥
na etasmin svAnubhUte api vastuni adya api zAmyati ||7|147|27||
.
syAt.let.be IdRza.like.So/such.m
atho.atha,u or,again <atho> is an intensive like no = na.u =
na syAt be it not so =
iti saMdeha*.jAalika*.A
na etasmin svAnubhUta*./e api.even/tho
whin vastu.substance.ni adya.now api.even/tho zAmyat*.i
.
saMdeha
jAlika
anubhUta
svAnubhUta
.
*sv.27 Therefore, even though I have listened to your illuminating words, there is still some doubt in me,...
*vlm.27. My understanding is still hanging in doubt, as to whether it is so or not; and though I rely in my conception of the truth as you have declared, yet my mind finds no rest in it.
अहो बत दुरन्ता इयम् अध्यास.सुदृढीकृता ।
aho bata durantA iyam adhyAsa-sudRDhI.kRtA |
अविद्या विद्यमाना एव या शान्ता एव न शाम्यति ॥७।१४७।२८॥
avidyA vidyamAnA eva yA zAntA eva na zAmyati ||7|147|28||
.
aho.O bata* duranta*.A iyam.this.here / adhyAsa*.sudRDhIkRta*.made/done.A = avidyA.Nescience/ignorance/unknowing vidyamAana*.A eva \ yAa zAnta.quieted/calm.A eva.even/only/indeed
na.no/t zAmyat*.i does not come to peace.
.
bata*
duranta*
adhyAsa*
sudRDhIkRta*
vidyamAana*
zAmyat*.i
.
*sv.28 "Can all this really be true?"
*vlm.28. Ah! that though I fix my faith on the doctrine you have preached, yet I cannot rest secure in it, so long as my ignorance reigns supreme in me.
सत्सङ्गतैः पदपदार्थविबुद्धबुद्धेः
sat.saGgatai: pada.padArtha.vibuddha.buddhe:
सच्छास्त्रसत्क्रमविचारमनोहाराङ्गैः ।
sat*zAstra.sat,krama.vicAra.manohAra.aGgai: |
अभ्यासतः प्रशमम् एति जगद्भ्रमो ऽयम् ।
abhyAsa.ta: prazamam eti jagat.bhrama: ayam
न अन्येन केनचित् अपि इति विनिश्चितिः मे ॥७।१४७।२९॥
na anyena kenacit api iti vinizciti: me ||7|147|29||
.
satsaGgatais* pada.condition/happening.padArtha.word.meaning/thing.vibuddha*.Buddhi.realizing.mind.e: sat.real/beingSo.Shâstra.sat.real/beingSo.krama.order/process.vicAra.In/En.quiry\exploration.manohAra*.aGga.body.i: abhyAsata*: prazama*.m eti.going.to jagat.going/world.bhrama.delusion/wandering: ayam. this.here
na.no/t anya.another/other.ena kenacit.whyever?however? api.even/tho iti.so/"thus" vinizciti*: me.my/me
.
satsaGgatais*
vibuddha
manohAra
abhyAsata
prazama
vinizciti
.
*AB. ... vinizciti: nizcaya.certainty/assurance ||
*sv.29 Alas, what a great tragedy! Even when this ignorance seems to be obvious, it is hard to abandon it.
*vlm.29. Unless the understanding is enlightened in the company of wise men, by attending the doctrine of the best sástras, and due examination of their precepts, there can be no end of the errors of the world, nor any rest for the weary soul, wandering continually in the maze of errors.
@@@
oॐm
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
+++
FM.7.100.FM.7.149
https://www.dropbox.com/s/hwa6dokmpsetzwe/FM.7.100.FM.7.149.docx?dl=0
FM7148 DREAMING AND WAKING 3.SP18 .z33
https://www.dropbox.com/s/gtusjiboust3zou/fm7148%203.sp18%20Dreaming%20and%20Waking%20.z33.docx?dl=0
DN70147 MAHARAMBHA, THIS GREAT AFFAIR 3.SP17
मुनिः उवाच ।
munir uvAca |
अनन्तरम् महाबाहो सुषुप्तान् निर्गतस्य मे ।
anantaram mahAbAho suSuptAn nirgatasya me |
स्वप्ने जगद्.इश्यम् इदम् सागराद्.इव निर्गतम् ॥७।१४७।१॥
svapne jagat.dRzyam idam sAgarAt iva nirgatam ||7|147|1||
आकाश.अङ्गाद्.इव उत्कीर्णम् उत्कीर्णम् अवनेर् इव ।
AkAza.aGgAt iva utkIrNam utkIrNam avane: iva |
उत्कीर्णम् इव वा चित्ताद् उत्कीर्णम् इव वा दृश: ॥७।१४७।२॥
utkIrNam iva vA cittAt utkIrNam iva vA drza: ||7|147|2||
प्रफुल्लम् इव वृक्षेभ्यः सर्गः पूर्वम् अवोत्थितः ।
praphullam iva vRkSebhya: sarga: pUrvam avotthita: |
तरङ्ग.जालम् रोधः अब्धेः इव वा कचनम् दृशम् ॥७।१४७।३॥
taraGga.jAlam rodha: abdhe: iva vA kacanam dRzam ||7|147|3||
नभस्तलाद्.इव आयातम् ककुब्भ्य* इव च आगतम् ।
nabhastalAt iva AyAtam kakubbhya* iva ca Agatam |
पर्वतेभ्य* इव उत्कीर्णम् भूमेः इव सम्.उत्थितम् ॥७।१४७।४॥
parvatebhya* iva utkIrNam bhUme: iva sam.utthitam ||7|147|4||
हृदयाद्.इव निष्क्रान्तम् सम्प्रविष्टम् इव अम्बरैः ।
hRdayAt iva niSkrAntam sampraviSTam iva ambarai: |
प्रसूतम् इव वृक्षेभ्यः जातम् वा सस्य.वत् भुवः ॥७।१४७।५॥
prasUtam iva vRkSebhya: jAtam vA sasya.vat bhuva: ||7|147|5||
अङ्गेभ्य* इव निर्यातम् सम्.उत्कीर्णम् इव इन्द्रियैः ।
aGgebhya* iva niryAtam sam.utkIrNam iva indriyai: |
पटाद्.इव प्रकटितम् मन्दिराद्.इव निर्गतम् ॥७।१४७।६॥
paTAt iva prakaTitam mandirAt iva nirgatam ||7|147|6||
कुतः अपि आगत्य पतितम् उड्डीय गमनाद्.इव ।
kuta: api Agatya patitam uDDIya gamanAt iva |
उपायनम् परे लोके गृहीतम् इव वा भुवः ॥७।१४७।७॥
upAyanam pare loke gRhItam iva vA bhuva: ||7|147|7||
प्रसूनम् ब्रह्म.वृक्षस्य तरङ्गम् इव वा अम्बुधेः ।
prasUnam brahma.vRkSasya taraGgam iva vA ambudhe: |
अनुत्कीर्ण.प्रकटनात् चित्.स्तम्भे चारु.पुत्रिका ॥७।१४७।८॥
anutkIrNa.prakaTanAt cit.stambhe cAru.putrikA ||7|147|8||
आकाश.मृन्.मय.अनन्त.कुड्यम् आकाश.पत्तनम् ।
AkAza.mRn.maya.ananta.kuDyam AkAza.pattanam |
मनः मत्तः गज.मयः मिथ्या जीवस्य जीवितम् ॥७।१४७।९॥
mana: matta: gaja.maya: mithyA jIvasya jIvitam ||7|147|9||
अभित्तिकम् अरङ्गम् च विचित्रम् चित्रम् अम्बरे ।
abhittikam araGgam ca vicitram citram ambare |
शम्बर.ईशस्य सर्वस्वम् अविद्या.आख्यस्य कस्यचित् ॥७।१४७।१०॥
zambara.Izasya sarvasvam avidyA.Akhyasya kasyacit ||7|147|10||
महारम्भम् स्थिरम् अपि देश.काल.विवर्जितम् ।
mahArambham sthiram api deza.kAla.vivarjitam |
नाना.आढ्यम् अपि च अद्वैतम् नाना.आत्मा अपि न किंचन ॥७।१४७।११॥
nAnA.ADhyam api ca advaitam nAnA.AtmA api na kiMcana ||7|147|11||
गन्धर्व.पुर.दृष्टान्तस्य अपि अवस्तुतया समम् ।
gandharva.pura.dRSTAntasya api avastutayA samam |
जागरायाम् हि किल तत् भ्रान्तम् अप्य् अपलभ्यते ॥७।१४७।१२॥
jAgarAyAm hi kila tat bhrAntam apy apalabhyate ||7|147|12||
चित्.भा.मात्रम् अन्.आरब्धम् अपि आरब्धम् इव स्थितम् ।
cit.bhA.mAtram an.Arabdham api Arabdham iva sthitam |
देश.काल.क्रिया.द्रव्य.सर्ग.संहार.संयुतम् ॥७।१४७।१३॥
deza.kAla.kriyA.dravya.sarga.saMhAra.saMyutam ||7|147|13||
सुर.असुर.नर.आधार.गर्भ.गर्भ.मनोहरम् ।
sura.asura.nara.AdhAra.garbha.garbha.manoharam |
पृथक्.कोष्ठ.स्थ.बीज.ओघ.सम्पूर्णम् इव दाडिमम् ॥७।१४७।१४॥
pRthak.koSTha.stha.bIja.ogha.sampUrNam iva dADimam ||7|147|14||
नदी.शैल.वन.आदि.स्थ=व्योम.तारा.अभ्र.संकुलम् ।
nadI.zaila.vana.Adi.stha=vyoma.tArA.abhra.saMkulam |
गीत.अब्धि.रण.पाठ.आढ्य.पवन.आराव.घर्घरम् ॥७।१४७।१५॥
gIta.abdhi.raNa.pATha.ADhya.pavana.ArAva.ghargharam ||7|147|15||
ततः विलोकितम् तत्र तन्मया दृश्य.मण्डलम् ।
tata: vilokitam tatra tanmayA dRzya.maNDalam |
यावत् तम् एव पश्यामि ग्रामम् प्राक्तनम् आस्पदम् ॥७।१४७।१६॥
yAvat tam eva pazyAmi grAmam prAktanam Aspadam ||7|147|16||
तान् एव सकलान् बन्धून् तथा संस्थान.संस्थितान् ।
tAn eva sakalAn bandhUn tathA saMsthAna.saMsthitAn |
तान् पुत्रान् ताम् महेलाम् च तत् एव च तदा गृहम् ॥७।१४७।१७॥
tAn putrAn tAm mahelAm ca tat eva ca tadA gRham ||7|147|17||
ताम् दृष्ट्वा प्राक्तनीम् ग्राम्याम् आहरत् वासनाम् बलात् ।
tAm dRSTvA prAktanIm grAmyAm Aharat vAsanAm balAt |
तट.स्थम् मुह्यमान.अङ्गम् इव वीचिः महा.अर्णवे ॥७।१४७।१८॥
taTa.stham muhyamAna.aGgam iva vIci: mahA.arNave ||7|147|18||
अथ अहम् अभवम् तत्र तदा आलिङ्गन.निर्वृतः ।
atha aham abhavam tatra tadA AliGgana.nirvRta: |
गृहीत.वासनः नूनम् विस्मृत=प्राक्तन.स्मृतिः ॥७।१४७।१९॥
gRhIta.vAsana: nUnam vismRta=prAktana.smRti: ||7|147|19||
बिम्बम् तत्.तद् उपादत्ते यत्.यत् अग्रे अवतिष्ठति ।
bimbam tat.tat upAdatte yat.yat agre avatiSThati |
यथादर्शः चिदादर्शः तथा एव अयम् स्व.भावतः ॥७।१४७।२०॥
yathAdarza: cidAdarza: tathA eva ayam sva.bhAvata: ||7|147|20||
यः तु चिन्मात्र.गगनम् सर्वम् इति एव बोधवान् ।
ya: tu cinmAtra.gaganam sarvam iti eva bodhavAn |
द्वैतेन बोध्यते न इह सः अङ्ग तिष्ठति केवलः ॥७।१४७।२१॥
dvaitena bodhyate na iha sa: aGga tiSThati kevala: ||7|147|21||
न नश्यति स्मृतिः यस्य विमला बोध.शालिनी ।
na nazyati smRti: yasya vimalA bodha.zAlinI |
अयम् द्वैत.पिशाचः तम् मनाक्.अपि न बाधते ॥७।१४७।२२॥
ayam dvaita.pizAca: tam manAk.api na bAdhate ||7|147|22||
येषाम् अभ्यास.योगेन साधु.सत्.शास्त्र.संगमैः ।
yeSAm abhyAsa.yogena sAdhu.sat.zAstra.saMgamai: |
उदेति बोध.धिः भूयः या विस्मरति न उदयम् ॥७।१४७।२३॥
udeti bodha.dhi: bhUya: yA vismarati na udayam ||7|147|23||
अप्रौढा मे तदा सा आसीत् बोध.धिः या तया हता ।
aprauDhA me tadA sA AsIt bodha.dhi: yA tayA hatA |
अद्य शक्नोति मे बुद्धिम् हन्तुम् क* इव दुर्.ग्रहः ॥७।१४७।२४॥
adya zaknoti me buddhim hantum ka* iva dur.graha: ||7|147|24||
तव अपि, व्याध, विद्धि इदम् बुद्धिः सत्सङ्ग.वर्जिता ।
tava api, vyAdha, viddhi idam buddhi: satsaGga.varjitA |
द्वैत.बोधेन कष्टेन कृच्छ्रात्*शान्तिम् उपैष्यति ॥७।१४७।२५॥
dvaita.bodhena kaSTena kRcchrAt*zAntim upaiSyati ||7|147|25||
व्याध* उवाच ।
vyAdha * uvAca |
एवम् एतन् मुने सत्यम् पावनैः त्वत्.विबोधनैः ।
evam etan mune satyam pAvanai: tvat.vibodhanai: |
ईदृशैः अपि मे बुद्धिः न विश्राम्यति सत्पदे ॥७।१४७।२६॥
IdRzai: api me buddhi: na vizrAmyati satpade ||7|147|26||
स्यात् ईदृशम् अथ.उ न स्याद्.इति संदेह.जालिका ।
syAt IdRzam atha.u na syAt iti saMdeha.jAlikA |
न एतस्मिन् स्वानुभूते अपि वस्तुनि अद्य अपि शाम्यति ॥७।१४७।२७॥
na etasmin svAnubhUte api vastuni adya api zAmyati ||7|147|27||
अहो बत दुरन्ता इयम् अध्यास.सुदृढी.कृता ।
aho bata durantA iyam adhyAsa.sudRDhI.kRtA |
अविद्या विद्यमाना एव या शान्ता एव न शाम्यति ॥७।१४७।२८॥
avidyA vidyamAnA eva yA zAntA eva na zAmyati ||7|147|28||
सत्.सङ्गतैः पद.पदार्थ.विबुद्ध.बुद्धेः
sat.saGgatai: pada.padArtha.vibuddha.buddhe:
सत्*शास्त्र.सत्.क्रम.विचार.मनोहार.अङ्गैः ।
sat*zAstra.sat.krama.vicAra.manohAra.aGgai: |
अभ्यास.तः प्रशमम् एति जगत्.भ्रमः अयम्
abhyAsa.ta: prazamam eti jagat.bhrama: ayam
न अन्येन केनचित् अपि इति विनिश्चितिः मे ॥७।१४७।२९॥
na anyena kenacit api iti vinizciti: me ||7|147|29||
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
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