fm7017 3.fb07 ALL ABOUT "I" .z14
jivadas
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fm7017 3.fb07 ALL ABOUT "I" .z14
https://www.dropbox.com/s/6yrtvxmefmnuzh7/fm7017%203.fb07%20ALL%20ABOUT%20I%20.z14.docx?dl=0
oॐm
ALL ABOUT "I"
vasiShTha said—
\
अन्~अहम्वेदनाद्_एवम् शुभाशुभ-फल-प्रदा ।
an~aham-vedanAt_evam zubha~azubha-phala=pradA |
संसार-फलिनी नूनम्_इच्छान्तर्_उपशाम्यति ॥७।१७।१॥
saMsAra-phalinI nUnam icchA_antar_upazAmyati ||7|17|1||
.
so
without knowing an 'I' as something that yields good o&r bad fruit
bearing the fruit of saMsAra
desire becomes inner peace.
~vlm.1 Vasishtha said:-~it is by means of the knowledge of one's want of egoism, that the arbor of his desire, which is productive of the fruit of worldliness, and which is fraught with the taste of all kinds of sweet and bitterness; may be checked in its growth.
~sv.1-2-3 VASISTHA continued: This mighty tree known as creation which yields the sweet and bitter fruits of happiness and unhappiness (or good and evil) ceases the moment the egosense is known to be false.
*jd.1 - अहम्-वेदनाद् एवम् thus, after your not.knowing "I" = शुभ~अशुभ-फल=प्रदा the sweet.bitter-fruit=yielding = संसार-फलिनी saMsAra-fruiting = नूनम् now-then = इच्छा अन्तर् उपशाम्यति icchA Wish/Desire within approaches peace.
\
अन्~अहम्वेदन-अभ्यासात् सम-लोष्ट~अश्म-काञ्चनः ।
an~aham.vedana-abhyAsAt sama-loSTa~azma-kAJcana: |
भूत्वा शान्त=भव-आपीडो न नरः परिताम्यति ॥७।१७।२॥
bhUtvA zAnta=bhava~ApIDa: na nara: paritAmyati ||2||
.
thru pracice of not knowing an 'I'
a clod or a stone are as good as gold
having.become so
the painful crush of being is appeased
:
a person does not suffocate
.
~vlm.2. It is by one's habit of thinking his unegoism, that he comes to view both gold and stone, as well as all sorts of rubbish in the same light; and by being calm and quiet at all events, has never any cause of sorrow at any thing whatsoever.
~sv.1-2-3 VASISTHA continued: This mighty tree known as creation which yields the sweet and bitter fruits of happiness and unhappiness (or good and evil) ceases the moment the egosense is known to be false.
#loST -> #loSTa-: a lump of earth or clay, clod • #loSTam rust of iron. •• #loSTaghAta a blow with a clod • (loSTtam >han, to kill with clods i.e. stone to death. •• #loSTaka -m.- a small clod _mbh. (loSTaka: kRta: "cut to bits").
#prim. >#azm* -> #azman -m.- a stone , rock, jewel _RV. &c. • any stone tool • thunderbolt RV. &c. • a cloud _naigh. • the firmament RV. v , 30 , 8 ; 56 , 4 ; vii , 88 , 2 [cf. Zd. {asman} ; Pers. {azma1n} ; Lith. {akmu} ; Slav. {kamy}].
#tam -> #paritam P. -ताम्यति, to gasp for breath, be oppressed _suzr. -> #paritAmyati suffocates, pr. [4] ac. sg. 3 }[tam].
~vlm.2 By the habit of thinking one has no egoism, one comes to view both gold and stone and all sorts of rubbish in the same light. By being calm and quiet in all events, one never has any cause for sorrow at anything whatsoever.
*अन्~अहम्.वेदना=अभ्यासात् After the practice= of non-"I".knowing / non."I"-knowing सम-लोष्ट~अश्म-काञ्चनः one for whom equally-clod.stone=gold भूत्वा having.become, शान्त-भव.आपीडः peaceful-being.crush the squeezing pain of being is brought to rest न नरः परिताम्यति a person does not suffocate. -2-
03|o/
अहम्ता-पुटक~उड्डीन-परबोध-बल-ईरितः ।
ahamtA-puTaka~uDDIna-parabodha-bala~Irita: |
अहम्.इत्य्_अर्थ-पाषाणो न जाते क्व_आशु गच्छति ॥७।१७।३॥
aham.iti_artha-pASANo na jAte kva_Azu gacchati ||3||
.
ahamtA-puTaka~uDDIna-parabodha-bala~Irita:
'I'-ness -pit- spreading-high-Realization-strongly~expressed
*baler_ita:
aham.iti_artha-pASANa:
'I'-sense is as still as stone
na jAte kva Azu gacchati
not being born, where does one go
?
#puT -> #puTaka -m.- fold , pocket , slit , cavity Ka1v. Pur.
#DI -> #uDDI उड्- √ डी ut.DI Â. #uDDayate, or #uDDIyate, to fly up, soar _mbh. &c.: • Caus. #uDDApayati, to cause to fly up, scare. -•• #uDDIna उड्डीन -p.p.- Flown up, flying up. • *uDDInam -नम् Flying up, soaring [opp. #avaDIna, diving] • <उड्डीनमूर्ध्वगमनमवडीनमधोगतिः uDDInam Urdhva-gamanam avaDInam adho-gati:> Mb.8.41.26. •-•> arose, happened: as death in the #caNDAla village, maraNa~uDDIna, _y3108.009.
~vlm/pal.3 When the cannonball of egoism is fired from the gun of the mind by force of divine knowledge, we are at a loss to know where it takes its flight.
04|o/
अहम्ता-पुटक~उड्डीनो ब्रह्म-वीर-बल-ईरित: ।
ahamtA-puTaka~uDDIna:_ brahma-vIra-bala~Irita: |
अहम्.इत्य्_अर्थ-पाषाणो न जाते क्व आशु गच्छति ॥७।१७।४॥
aham.iti_artha-pASANa:_ na jAte kva Azu gacchati ||4||
.
ahamtA-puTaka~uDDIna: x
brahma-vIra-bala~Irita: x
aham.iti_artha-pASANa: x
na jAte kva Azu gacchati x.
~sv.4 He who knows the egosense to be false and who thereby gains the state of perfect equanimity never again comes to grief.
~vlm.4 The stone of egoism is flung from the parapets of the body by the gigantic force of spiritual knowledge. We do not know where this heavy egoism will land and be lost.
05|o/
अहम्ता-पुटक~उड्डीनो ब्रह्म-वीर-बल-ईरितः ।
ahamtA-puTaka~uDDIna:_ brahma-vIra-bala~Irita: |
शरीर-यन्त्र-पाषाणो न जाते क्व_आशु गच्छति ॥७।१७।५॥
zarIra-yantra-pASANa:_ na jAte kva_Azu gacchati ||5||
.
ahamtA-puTaka~uDDIna:
"I"ness-packet=emerging
brahma-vIra-bala~Irita:
brahma-
zarIra-yantra-pASANa: x
na jAte kva Azu gacchati
when it's not born, where does it go?
#puT -> #puTa -> #puTaka-: a fold, pocket, slit, _pur.; a bag or vessel made of a leaf doubled over in a funnelshape, _rAjat.; #puTikA a bag or vessel (cf. m.) _paJc. •-• #sampuTaka sam-puTaka m. (prob.) a wrapper, envelope • a round case or box or casket • a kind of coitus • ~ikA f. a box filled with ornaments.
~sv.5-6-7 When self-knowledge dispels the ignorant notion of the egosense, the egosense which till then was believed to be a solid reality disappears and one does not know where it goes. Neither does one know where the prime mover of the body, which had also been assumed to be a solid reality, goes.
~vlm.5 After the stone of egoism is flung away by the great force of the knowledge of _brahman_, we cannot say where this engine of the body is lost forever.
06|o/
अहम्.अर्थ-हिमम् त्व्_अन्तर्_अnahamता चिद्~अर्चिषा ।
aham.artha-himam tu_antar_an.ahamtA cid~arciSA |
उड्डीया_इव विलीनम् सन्_न जाते क्व_आशु गच्छति ॥७।१७।६॥
uDDIyA_iva vilInam san_na jAte kva_Azu gacchati ||6||
.
but the "I"-sense, like frost, becomes,
within, un-"I".ness, melted by the radiance of Consciousness,
evaporating. So subdued,
not being born, where does it go? -6-
But the "I"-sense, like frost, becomes,
within, un-"I".ness, melted by the radiance of Consciousness,
evaporating. So subdued,
not being born, where does it go?
aham~artha=himam tv_antar
But, _the "I"-sense=frost becomes within
an~aham.tA
un-"I".ness
cid~arciSA
by Chit-radiance
uDDIyA iva as~if soaring
evaporating
vilInam san
being subdued
na jAte kva Azu gacchati
not being born, where does it go?
~sv.5-6-7 When self-knowledge dispels the ignorant notion of the egosense, the egosense which till then was believed to be a solid reality disappears and one does not know where it goes. Neither does one know where the prime mover of the body, which had also been assumed to be a solid reality, goes.
~vlm.6 The meaning of ego is frost in the heart of man. It melts under the sunshine of the lack of ego. It flies off in vapor, then disappears into nothing we know not where.
07|o/
अहम्रसो विलीनो_ऽन्तर्_अनहम्ता-चिद्~अर्चिषा ।
aham.rasa:_ vilIna:_antar_an~ahamtA-cit~arciSA |
शरीर-पर्णाद्_उद्वर्णान्_न जाते क्व_आशु गच्छति ॥७।१७।७॥
zarIra-parNAt_udvarNAn_na jAte kva_Azu gacchati ||7||
.
aham.rasa: vilIna: antar
the taste of "I" subdued within
an~ahamtA-cidarciSA
by the un"I"ness Consciousness-radiance
zarIra-parNAt_udvarNAn x
na jAte kva Azu gacchati
not being born where does it go?
~vlm.7 Ego is the juice of the inner part of the body and the lack of ego is the solar heat without. The former is sucked up by the latter and forsakes the dried body like a withered leaf, then flies off where we know not.
~sv.5-6-7 When self-knowledge dispels the ignorant notion of the egosense, the egosense which till then was believed to be a solid reality disappears and one does not know where it goes. Neither does one know where the prime mover of the body, which had also been assumed to be a solid reality, goes.
08|o/
शरीर-पर्णान्_निष्पीतस्_त्व्_अहम्भाव-रस~आसवः ।
zarIra-parNAn_niSpItas_tu_ahambhAva-rasa~Asava: |
अनहंता~अर्क-मार्गेण परमाम्_अधिगच्छति ॥७।१७।८॥
anahamtA~arka-mArgeNa paramAm adhigacchati ||8||
.
zarIra-parNAt niSpItas_tu
but, sucked from the body-leaves
ahambhAva-rasa~asava:
the "I"-feeling-sap-liquor
anahamtA~arka-mArgeNa
by un"I"ness-sun=road
paramAm adhigacchati
it approaches the Supreme.
#pA -> #pIta -> #niSpIta . empty, sucked dry. y7017.008
~sv.8 The leaf (body) draws to itself the moisture (egosense) from the earth, but the sun (self-knowledge in which the egosense is seen to be false) evaporates it and turns it into subtle water-vapour (Brahman).
~vlm.8. The moisture of egoism, being sucked up from the leafy body of the living, flies by the process of its suction by the solar heat, to the unknown region of endless vacuum.
~vlm.8 The moisture of egoism, being sucked up from the leafy body of the living, flies by the process of suction by solar heat to the unknown region of endless vacuum.
09|o/
शयने कर्दमे शैले गृहे व्योम्नि स्थले जले ।
zayane kardame zaile gRhe vyomni sthale jale |
स्थूला सूक्ष्मा निराकारा रूप~अन्तर=गता अपि च ॥७।१७।९॥
sthUlA sUkSmA nirAkArA rUpa~antara=gatA api ca ||9||
.
in bed,-~in the mud,-~in a stone house,-~in the sky, upon the earth,
in the water,--gross, subtle, formless; maybe in some other form;--…
zayane
in bed
kardame
in mud
zaile gRhe
in a stone house
vyomni sthale jale
in the sky, on earth, in the water
sthUlA sUkSmA nirAkArA
gross, subtle, formless disembodied A>kR
rUpa~antara=gatA api ca
or even gone to some other form rUpa
~sv. In the absence of the self-knowledge, however, the seed of egosense expands into a mighty tree in the twinkling of an eye, for in the seed is hidden the entire tree with all its innumerable branches, leaves, flowers and fruits. The men of wisdom perceive that the entire creation is hidden in the egosense.
~vlm.9. Whether a man sleeps in his bed or sits on the ground, whether he remains at home or roves on rocks, whether he wanders over the land or water, wherever he sits or sleeps or is awake or not:--
10|o/
यत्र तत्र स्थिता सुप्ता प्रबुद्धा भस्मताम् गता ।
yatra tatra sthitA suptA prabuddhA bhasmatAm gatA |
धृता नीता निमग्ना च दूरस्था निकटा सती ॥७।१७।१०॥
dhRtA nItA nimagnA ca dUrasthA nikaTA satI ||10||
.
yatra tatra where there Wherever
sthitA seated
suptA prabuddhA sleeping, awaking
bhasmatAm gatA x
dhRtA nItA nimagnA ca x
dUrasthA nikaTA satI x
~sv. In the absence of the self-knowledge, however, the seed of egosense expands into a mighty tree in the twinkling of an eye, for in the seed is hidden the entire tree with all its innumerable branches, leaves, flowers and fruits. The men of wisdom perceive that the entire creation is hidden in the egosense.
~vlm.10 this formless egoism abides in him, either as gross matter, the subtle spirit, or in some state or the other which, though far away from him, seems to be united with him.
11|o/
शरीर-वट-धान~अन्तः स्थित~अहम्त्व-नव~अङ्कुरा ।
zarIra-vaTa-dhAna~anta: sthita~ahamtva-nava~aGkurA |
शाखा-जालम् तनोत्य्_आशु संसार-आख्यम्_इदम् क्षणात् ॥७।१७।११॥
zAkhA-jAlam tanoti_Azu saMsAra~akhyam idam kSaNAt ||11||
.
zarIra-vaTa-dhAna~anta: body-banyan=holding-within
sthita~ahamtva-nava~aGkurA seated as "I"ness the sprung shoot
zAkhA-jAlam tanoti_Azu soon extends a net of branches
saMsAra~akhyam idam kSaNAt
this called saMsAra instantly.
~vlm.11. Egoism is seated as the minute seed, in the heart of the fig tree of the body; where it sprouts forth and stretches its branches, composing the different parts of the world (i. e. the seed of egoism develops itself in the form of the creation which is a creature of its own).
~sv. In the absence of the self-knowledge, however, the seed of egosense expands into a mighty tree in the twinkling of an eye, for in the seed is hidden the entire tree with all its innumerable branches, leaves, flowers and fruits. The men of wisdom perceive that the entire creation is hidden in the egosense.
12|o/
अहम्त्व-वट-धान* अन्तःस्थित-देह-बृहद्~द्रुमः ।
ahamtva-vaTa-dhAna anta:sthita-deha-bRhat~druma: |
संसार-शाखा-निवहम् यत्र तत्र तनोत्य्_अलम् ॥७।१७।१२॥
saMsAra-zAkhA-nivaham yatra tatra tanoti_alam ||12||
.
ahamtva-vaTa-dhAna
anta.sthita=deha+bRhad-druma: -
y egoity-vaTa-dhAna anta.sthita=deha+bRhad-druma +
saMsAra-zAkhA-nivaham yatra x
tatra tanoti_alam x.
~sv. In the absence of the self-knowledge, however, the seed of egosense expands into a mighty tree in the twinkling of an eye, for in the seed is hidden the entire tree with all its innumerable branches, leaves, flowers and fruits. The men of wisdom perceive that the entire creation is hidden in the egosense.
~vlm.12. Again the big tree of the body, is contained within the minute seed of egoism; which bursts out in the branches forming the several parts of the universe,
13|o/
शाखा-शत~इद्ध-दल-पुष्प-फल-द्रुमो ऽस्ति
zAkhA-zata~iddha-dala-puSpa-phala-druma:_asti
बीज~उदरे ननु दृशा परिदृश्यते_ऽसौ ।
bIja~udare nanu dRzA paridRzyate_asau |
देहो_ऽस्त्य्_अहम्त्व-कणिक~अन्तर-शेष-दृश्य-
deha:_asti_ahamtva-kaNika~antara-zeSa-dRzya-
संवित्-परीत* इति बुद्धि-दृशैव दृष्टम् ॥७।१७।१३॥
saMvit-parIta* iti buddhi-dRzA_eva dRSTam ||13||
.
zAkhA-zata~iddha-dala-puSpa-phala-druma: -
y branch-hundred-kindled-leaf-flower-fruit-tree =
asti being
bIja~udare nanu
within the seed now
by the seer is observed
dRzA paridRzyate
this body is
ahamtva-kaNika~antara-zeSa-dRzya-saMvit-parIta
y/i egoity-kaNika-within-zeSa-dRzya-saMvit-parIta/e
iti buddhi-dRzA eva dRSTam - so by the inrellect of the seer only it is seen.
~sv. In the absence of the self-knowledge, however, the seed of egosense expands into a mighty tree in the twinkling of an eye, for in the seed is hidden the entire tree with all its innumerable branches, leaves, flowers and fruits. The men of wisdom perceive that the entire creation is hidden in the egosense.
~vlm.13. As the small seed is seen by every one, to contain within it a large tree, which develops itself into a hundred branches, bearing all their leaves, flowers and abundance of fruits; so doth the big body reside with the atomic seed of egoism, with all its endless parts of corporeal organs and mental faculties, which are discernible to the sight of the intelligent.
~vlm.13. As everyone sees the small seed as containing a large tree which develops itself into a hundred branches, bearing all their leaves, flowers and abundant fruit, so the big body resides within the atomic seed of egoism with all its endless parts of physical organs and mental faculties which are discernible to the sight of the intelligent.
14|o/
देहाद्_अहम्त्वम्_अन्.अवाप्त.वतो विचारैश्
dehAt_ahamtvam an.avApta.vato_ vicArai:
चिद्~व्योम-मात्र=वपुषो_ऽथ वा_उच्चै: ।
cit~vyoma-mAtra=vapuSo_atha vA_uccai: |
न अहम्.तव-बीज=जठराद्_असतो_अभ्युदेति
na aham.tava-bIja=jaTharAt_asato_abhyudeti
संसार-वृक्ष इह बोध-महाग्नि=दग्धात् ॥७।१७।१४॥
saMsAra-vRkSa iha bodha-mahAgni=dagdhAt ||14||
.
VLM. ahantva*, ahantA / ahaMtvam
KG. ahaMtva, ahaMtA. note also the typo <ahaMtava>
TPD. always M in unbroken lines
FM. ahamtva, ahamtA / aham.tvam.
*this spelling must have been used to distinguish
the dvandva compound <ahaMtvam>, "I" o&r "You".
in the FM ed., I have abandoned M almost entirely,
retaining it mainly for cases like evaMvidha.
.
from the body
aham.tvam an~avApta.vata: x "I"-"you" not~acquiring.like
vicArai: x by enquiries
cid.vyoma-mAtra=vapuSa: athavA uccai: x
na aham.tava-bIja=jaTharAd x
asata: abhyudeti x
saMsAra-vRkSe iha x here in the saMsAra Tree
bodha-mahAgni=dagdhAt x from burning in the great fire of Bodha Realization.
*atha vA_uccai: / athavA
~vlm.14 Egoism is not to be had in the body by reasoning, which points out the mind of everybody, but seek it in the sphere of Empty Consciousness. The seed of egoism does not spring from the heart of unreality. The blunder of the reality of the world is destroyed by the fire proceeding from the spiritual wisdom of the wise.
~sv. In the absence of the self-knowledge, however, the seed of egosense expands into a mighty tree in the twinkling of an eye, for in the seed is hidden the entire tree with all its innumerable branches, leaves, flowers and fruits. The men of wisdom perceive that the entire creation is hidden in the egosense.
oॐm
DAILY READINGS th 8 February
fm5009 2.fb07-09 QUERIES OF A KING .z65
fm7018 3.fb08-09 Conception in Consciousness .z47
fm1026 1.fb08-09 The Trouble with Fate .z43
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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
+++
सर्ग ७.१७
वसिष्ठ उवाच ।
अन्~अहम्वेदनाद्_एवम् शुभाशुभ-फल-प्रदा ।
संसार-फलिनी नूनम्_इच्छान्तर्_उपशाम्यति ॥७।१७।१॥
अन्~अहम्वेदन-अभ्यासात् सम-लोष्ट~अश्म-काञ्चनः ।
भूत्वा शान्त=भव-आपीडो न नरः परिताम्यति ॥७।१७।२॥
अहम्ता-पुटक~उड्डीन-परबोध-बल-ईरितः ।
अहम्.इत्य्_अर्थ-पाषाणो न जाते क्व_आशु गच्छति ॥७।१७।३॥
अहम्ता-पुटक~उड्डीनो ब्रह्म-वीर-बल-ईरितः ।
अहम्.इत्य्_अर्थ-पाषाणो न जाते क्व आशु गच्छति ॥७।१७।४॥
अहम्ता-पुटक~उड्डीनो ब्रह्म-वीर-बल-ईरितः ।
शरीर-यन्त्र-पाषाणो न जाते क्व_आशु गच्छति ॥७।१७।५॥
अहम्.अर्थ-हिमम् त्व्_अन्तर्_अnahamता चिद्~अर्चिषा ।
उड्डीया_इव विलीनम् सन्_न जाते क्व_आशु गच्छति ॥७।१७।६॥
अहम्रसो विलीनो_ऽन्तर्_अनहम्ता-चिद्~अर्चिषा ।
शरीर-पर्णाद्_उद्वर्णान्_न जाते क्व_आशु गच्छति ॥७।१७।७॥
शरीर-पर्णान्_निष्पीतस्_त्व्_अहम्भाव-रस~आसवः ।
अनहंता~अर्क-मार्गेण परमाम्_अधिगच्छति ॥७।१७।८॥
शयने कर्दमे शैले गृहे व्योम्नि स्थले जले ।
स्थूला सूक्ष्मा निराकारा रूप~अन्तर=गता अपि च ॥७।१७।९॥
यत्र तत्र स्थिता सुप्ता प्रबुद्धा भस्मताम् गता ।
धृता नीता निमग्ना च दूरस्था निकटा सती ॥७।१७।१०॥
शरीर-वट-धान~अन्तः स्थित~अहम्त्व-नव~अङ्कुरा ।
शाखा-जालम् तनोत्य्_आशु संसार-आख्यम्_इदम् क्षणात् ॥७।१७।११॥
अहम्त्व-वट-धान* अन्तःस्थित-देह-बृहद्~द्रुमः ।
संसार-शाखा-निवहम् यत्र तत्र तनोत्य्_अलम् ॥७।१७।१२॥
शाखा-शत~इद्ध-दल-पुष्प-फल-द्रुमो ऽस्ति
बीज~उदरे ननु दृशा परिदृश्यते_ऽसौ ।
देहो_ऽस्त्य्_अहम्त्व-कणिक~अन्तर-शेष-दृश्य-
संवित्-परीत* इति बुद्धि-दृशैव दृष्टम् ॥७।१७।१३॥
देहाद्_अहम्त्वम्_अन्.अवाप्त.वतो विचारैश्
चिद्~व्योम-मात्र=वपुषो_ऽथ वा_उच्चैः ।
न अहम्.तव-बीज=जठराद्_असतो_अभ्युदेति
संसार-वृक्ष इह बोध-महाग्नि=दग्धात् ॥७।१७।१४॥
||
Jiva Das
FM7017 ALL ABOUT "I" 3.FB07 .z14
https://www.dropbox.com/s/6yrtvxmefmnuzh7/fm7017%203.fb07%20ALL%20ABOUT%20I%20.z14.docx?dl=0
FM.7.1-FM.7.24
https://www.dropbox.com/s/3nvhla56bx7jfnn/fm.7.1-fm.7.24.docx?dl=0
सर्ग ७.१७
sarga 7.17
वसिष्ठ उवाच ।
vasiSTha uvAca |
अन्.अहम्.वेदनात् एवम् शुभ.अशुभ.फल.प्रदा ।
an.aham.vedanAt evam zubha.azubha.phala.pradA |
संसार.फलिनी नूनम् इच्छा_अन्तर् उपशाम्यति ॥७।१७।१॥
saMsAra.phalinI nUnam icchA_antar upazAmyati ||7|17|1||
अन्.अहम्.वेदन.अभ्यासात् सम.लोष्ट.अश्म.काञ्चनः ।
an.aham.vedana.abhyAsAt sama.loSTa.azma.kAJcana: |
भूत्वा शान्त.भव.आपीडः न नरः परिताम्यति ॥७।१७।२॥
bhUtvA zAnta.bhava.ApIDa: na nara: paritAmyati ||7|17|2||
अहम्ता.पुटक.उड्डीन.परबोध.बल.ईरितः ।
ahamtA.puTaka.uDDIna.parabodha.bala.Irita: |
अहम्.इति_अर्थ.पाषाणः न जाते क्व_आशु गच्छति ॥७।१७।३॥
aham.iti_artha.pASANa: na jAte kva_Azu gacchati ||7|17|3||
अहम्ता.पुटक.उड्डीनः ब्रह्म.वीर.बल.ईरितः ।
ahamtA.puTaka.uDDIna: brahma.vIra.bala.Irita: |
अहम्.इति_अर्थ.पाषाणः न जाते क्व_आशु गच्छति ॥७।१७।४॥
aham.iti_artha.pASANa: na jAte kva_Azu gacchati ||7|17|4||
अहम्ता.पुटक.उड्डीनः ब्रह्म.वीर.बल.ईरितः ।
ahamtA.puTaka.uDDIna: brahma.vIra.bala.Irita: |
शरीर.यन्त्र.पाषाणः न जाते क्व_आशु गच्छति ॥७।१७।५॥
zarIra.yantra.pASANa: na jAte kva_Azu gacchati ||7|17|5||
अहम्.अर्थ.हिमम् तु_अन्तर् अन्.अहम्ता चित्.अर्चिषा ।
aham.artha.himam tu_antar an.ahamtA cit.arciSA |
उड्डीया_इव विलीनम् सन्_न जाते क्व_आशु गच्छति ॥७।१७।६॥
uDDIyA_iva vilInam san_na jAte kva_Azu gacchati ||7|17|6||
अहम्.रसः_विलीनः_अन्तर् अन्.अहम्ता.चित्.अर्चिषा ।
aham.rasa:_vilIna:_antar an.ahamtA.cit.arciSA |
शरीर.पर्णात् उद्वर्णात्_न जाते क्व_आशु गच्छति ॥७।१७।७॥
zarIra.parNAt udvarNAt_na jAte kva_Azu gacchati ||7|17|7||
शरीर.पर्णात्_निष्पीतः तु_अहम्भाव.रस.आसवः ।
zarIra.parNAt_niSpIta: tu_ahambhAva.rasa.Asava: |
अनहम्ता.अर्क.मार्गेण परमाम् अधिगच्छति ॥७।१७।८॥
anahamtA.arka.mArgeNa paramAm adhigacchati ||7|17|8||
शयने कर्दमे शैले गृहे व्योम्नि स्थले जले ।
zayane kardame zaile gRhe vyomni sthale jale |
स्थूला सूक्ष्मा निराकारा रूप.अन्तर.गता_अपि च ॥७।१७।९॥
sthUlA sUkSmA nirAkArA rUpa.antara.gatA_api ca ||7|17|9||
यत्र तत्र स्थिता सुप्ता प्रबुद्धा भस्मताम् गता ।
yatra tatra sthitA suptA prabuddhA bhasmatAm gatA |
धृता नीता निमग्ना च दूरस्था निकटा सती ॥७।१७।१०॥
dhRtA nItA nimagnA ca dUrasthA nikaTA satI ||7|17|10||
शरीर.वट.धान.अन्तः स्थित.अहम्त्व.नव.अङ्कुरा ।
zarIra.vaTa.dhAna.anta: sthita.ahamtva.nava.aGkurA |
शाखा.जालम् तनोति_आशु संसार.आख्यम् इदम् क्षणात् ॥७।१७।११॥
zAkhA.jAlam tanoti_Azu saMsAra.Akhyam idam kSaNAt ||7|17|11||
अहम्त्व.वट.धान अन्तःस्थित.देह.बृहत्.द्रुमः ।
ahamtva.vaTa.dhAna anta:sthita.deha.bRhat.druma: |
संसार.शाखा.निवहम् यत्र तत्र तनोति_अलम् ॥७।१७।१२॥
saMsAra.zAkhA.nivaham yatra tatra tanoti_alam ||7|17|12||
शाखा.शत.इद्ध.दल.पुष्प.फल.द्रुमः_अस्ति
zAkhA.zata.iddha.dala.puSpa.phala.druma:_asti
बीज.उदरे ननु दृशा परिदृश्यते_असौ ।
bIja.udare nanu dRzA paridRzyate_asau |
देहः_अस्ति_अहम्त्व.कणिक.अन्तर.शेष.दृश्य=
deha:_asti_ahamtva.kaNika.antara.zeSa.dRzya=
संवित्.परीत* इति बुद्धि.दृशा_एव दृष्टम् ॥७।१७।१३॥
saMvit.parIta* iti buddhi.dRzA_eva dRSTam ||7|17|13||
देहात् अहम्त्वम् अन्.अवाप्त.वतः_विचारैः
dehAt ahamtvam an.avApta.vata:_vicArai:
चित्.व्योम.मात्र=वपुषः_अथ वा_उच्चैः ।
cit.vyoma.mAtra=vapuSa:_atha vA_uccai: |
न अहम्.तव.बीज=जठरात् असतः_अभ्युदेति
na aham.tava.bIja=jaTharAt asata:_abhyudeti
संसार.वृक्ष* इह बोध.महाग्नि=दग्धात् ॥७।१७।१४॥
saMsAra.vRkSa* iha bodha.mahAgni=dagdhAt ||7|17|14||
||
oॐm
ALL ABOUT "I"
VASISHTHA said—
अन्.अहम्.वेदनात् एवम् शुभ.अशुभ.फल.प्रदा ।
an.aham.vedanAt evam zubha.azubha.phala.pradA |
संसार.फलिनी नूनम् इच्छा_अन्तर् उपशाम्यति ॥७।१७।१॥
saMsAra.phalinI nUnam icchA_antar upazAmyati ||7|17|1||
.
an.aham.vedanAt evam x
zubha.azubha.phala.pradA |
saMsAra.phalinI nUnam x
icchA_antar upazAmyati . x
.
so
without knowing an 'I' as something that yields good o&r bad fruit
bearing the fruit of saMsAra
desire becomes inner peace.
*vlm.1 Vasishtha said:..it is by means of the knowledge of one's want of egoism, that the arbor of his desire, which is productive of the fruit of worldliness, and which is fraught with the taste of all kinds of sweet and bitterness; may be checked in its growth.
*sv.1.2.3 VASISTHA continued: This mighty tree known as creation which yields the sweet and bitter fruits of happiness and unhappiness (or good and evil) ceases the moment the egosense is known to be false.
*jd.1 . अहम्.वेदनाद् एवम् thus, after your not.knowing "I" = शुभ.अशुभ.फल=प्रदा the sweet.bitter.fruit=yielding = संसार.फलिनी saMsAra.fruiting = नूनम् now.then = इच्छा अन्तर् उपशाम्यति icchA Wish/Desire within approaches peace.
अन्.अहम्.वेदन.अभ्यासात् सम.लोष्ट.अश्म.काञ्चनः ।
an.aham.vedana.abhyAsAt sama.loSTa.azma.kAJcana: |
भूत्वा शान्त.भव.आपीडः न नरः परिताम्यति ॥७।१७।२॥
bhUtvA zAnta.bhava.ApIDa: na nara: paritAmyati ||7|17|2||
.
an.aham.vedana.abhyAsAt x
sama.loSTa.azma.kAJcana: |
bhUtvA zAnta.bhava.ApIDa: x
na nara: paritAmyati . x
.
thru pracice of not knowing an 'I'
a clod or a stone are as good as gold
having.become so
the painful crush of being is appeased
:
a person does not suffocate
.
*अन्.अहम्.वेदना=अभ्यासात् After the practice= of non."I".knowing / non."I".knowing सम.लोष्ट.अश्म.काञ्चनः one for whom equally.clod.stone=gold भूत्वा having.become, शान्त.भव.आपीडः peaceful.being.crush the squeezing pain of being is brought to rest न नरः परिताम्यति a person does not suffocate. .2.
*vlm.2. It is by one's habit of thinking his unegoism, that he comes to view both gold and stone, as well as all sorts of rubbish in the same light; and by being calm and quiet at all events, has never any cause of sorrow at any thing whatsoever.
*sv.1.2.3 VASISTHA continued: This mighty tree known as creation which yields the sweet and bitter fruits of happiness and unhappiness (or good and evil) ceases the moment the egosense is known to be false.
*vlm.2 By the habit of thinking one has no egoism, one comes to view both gold and stone and all sorts of rubbish in the same light. By being calm and quiet in all events, one never has any cause for sorrow at anything whatsoever.
#loST .> #loSTa.: a lump of earth or clay, clod • #loSTam rust of iron. •• #loSTaghAta a blow with a clod • (loSTtam >han, to kill with clods i.e. stone to death. •• #loSTaka .m.. a small clod_mbh. (loSTaka: kRta: "cut to bits").
#prim. >#azm* .> #azman .m.. a stone , rock, jewel_RV. &c. • any stone tool • thunderbolt RV. &c. • a cloud_naigh. • the firmament RV. v , 30 , 8 ; 56 , 4 ; vii , 88 , 2 [cf. Zd. {asman} ; Pers. {azma1n} ; Lith. {akmu} ; Slav. {kamy}].
#tam .> #paritam P. .ताम्यति, to gasp for breath, be oppressed _suzr. .> #paritAmyati suffocates, pr. [4] ac. sg. 3 }[tam].
*अन्.अहम्.वेदना=अभ्यासात् After the practice= of non."I".knowing / non."I".knowing सम.लोष्ट.अश्म.काञ्चनः one for whom equally.clod.stone=gold भूत्वा having.become, शान्त.भव.आपीडः peaceful.being.crush the squeezing pain of being is brought to rest न नरः परिताम्यति a person does not suffocate. .2.
अहम्ता.पुटक.उड्डीन.परबोध.बल.ईरितः ।
ahamtA.puTaka.uDDIna.parabodha.bala.Irita: |
अहम्.इति_अर्थ.पाषाणः न जाते क्व_आशु गच्छति ॥७।१७।३॥
aham.iti_artha.pASANa: na jAte kva_Azu gacchati ||7|17|3||
.
ahamtA.puTaka.uDDIna.parabodha.bala.Irita:
'I'.ness .pit. spreading.high.Realization.strongly.expressed
*baler_ita:
aham.iti_artha.pASANa:
'I'.sense is as still as stone
na jAte kva Azu gacchati
not being born, where does one go
?
#puT .> #puTaka .m.. fold , pocket , slit , cavity Ka1v. Pur.
#DI .> #uDDI उड्. √ डी ut.DI Â. #uDDayate, or #uDDIyate, to fly up, soar_mbh. &c.: • Caus. #uDDApayati, to cause to fly up, scare. .•• #uDDIna उड्डीन .p.p.. Flown up, flying up. • *uDDInam .नम् Flying up, soaring [opp. #avaDIna, diving] • <उड्डीनमूर्ध्वगमनमवडीनमधोगतिः uDDInam Urdhva.gamanam avaDInam adho.gati:> Mb.8.41.26. •.•> arose, happened: as death in the #caNDAla village, maraNa.uDDIna,_y3108.009.
*vlm/pal.3 When the cannonball of egoism is fired from the gun of the mind by force of divine knowledge, we are at a loss to know where it takes its flight.
अहम्ता.पुटक.उड्डीनः ब्रह्म.वीर.बल.ईरितः ।
ahamtA.puTaka.uDDIna: brahma.vIra.bala.Irita: |
अहम्.इति_अर्थ.पाषाणः न जाते क्व_आशु गच्छति ॥७।१७।४॥
aham.iti_artha.pASANa: na jAte kva_Azu gacchati ||7|17|4||
.
ahamtA.puTaka.uDDIna: x
brahma.vIra.bala.Irita: x
aham.iti_artha.pASANa: x
na jAte kva Azu gacchati x.
*sv.4 He who knows the egosense to be false and who thereby gains the state of perfect equanimity never again comes to grief.
*vlm.4 The stone of egoism is flung from the parapets of the body by the gigantic force of spiritual knowledge. We do not know where this heavy egoism will land and be lost.
अहम्ता.पुटक.उड्डीनः ब्रह्म.वीर.बल.ईरितः ।
ahamtA.puTaka.uDDIna: brahma.vIra.bala.Irita: |
शरीर.यन्त्र.पाषाणः न जाते क्व_आशु गच्छति ॥७।१७।५॥
zarIra.yantra.pASANa: na jAte kva_Azu gacchati ||7|17|5||
.
ahamtA.puTaka.uDDIna:
"I"ness.packet=emerging
brahma.vIra.bala.Irita:
brahma.
zarIra.yantra.pASANa: x
na jAte kva Azu gacchati
when it's not born, where does it go?
*sv.5.6.7 When self.knowledge dispels the ignorant notion of the egosense, the egosense which till then was believed to be a solid reality disappears and one does not know where it goes. Neither does one know where the prime mover of the body, which had also been assumed to be a solid reality, goes.
*vlm.5 After the stone of egoism is flung away by the great force of the knowledge of_brahman_, we cannot say where this engine of the body is lost forever.
#puT .> #puTa .> #puTaka.: a fold, pocket, slit,_pur.; a bag or vessel made of a leaf doubled over in a funnelshape,_rAjat.; #puTikA a bag or vessel (cf. m.)_paJc. •.• #sampuTaka sam.puTaka m. (prob.) a wrapper, envelope • a round case or box or casket • a kind of coitus • .ikA f. a box filled with ornaments.
अहम्.अर्थ.हिमम् तु_अन्तर् अन्.अहम्ता चित्.अर्चिषा ।
aham.artha.himam tu_antar an.ahamtA cit.arciSA |
उड्डीया_इव विलीनम् सन्_न जाते क्व_आशु गच्छति ॥७।१७।६॥
uDDIyA_iva vilInam san_na jAte kva_Azu gacchati ||7|17|6||
.
but the "I".sense, like frost, becomes,
within, un."I".ness, melted by the radiance of Consciousness,
evaporating. So subdued,
not being born, where does it go? .6.
But the "I".sense, like frost, becomes,
within, un."I".ness, melted by the radiance of Consciousness,
evaporating. So subdued,
not being born, where does it go?
aham.artha=himam tv_antar
But,_the "I".sense=frost becomes within
an.aham.tA
un."I".ness
cid.arciSA
by Chit.radiance
uDDIyA iva as.if soaring
evaporating
vilInam san
being subdued
na jAte kva Azu gacchati
not being born, where does it go?
*sv.5.6.7 When self.knowledge dispels the ignorant notion of the egosense, the egosense which till then was believed to be a solid reality disappears and one does not know where it goes. Neither does one know where the prime mover of the body, which had also been assumed to be a solid reality, goes.
*vlm.6 The meaning of ego is frost in the heart of man. It melts under the sunshine of the lack of ego. It flies off in vapor, then disappears into nothing we know not where.
अहम्.रसः_विलीनः_अन्तर् अन्.अहम्ता.चित्.अर्चिषा ।
aham.rasa:_vilIna:_antar an.ahamtA.cit.arciSA |
शरीर.पर्णात् उद्वर्णात्_न जाते क्व_आशु गच्छति ॥७।१७।७॥
zarIra.parNAt udvarNAt_na jAte kva_Azu gacchati ||7|17|7||
.
aham.rasa: vilIna: antar
the taste of "I" subdued within
an.ahamtA.cidarciSA
by the un"I"ness Consciousness.radiance
zarIra.parNAt_udvarNAt . x .
na jAte kva Azu gacchati
not being born where does it go?
*vlm.7 Ego is the juice of the inner part of the body and the lack of ego is the solar heat without. The former is sucked up by the latter and forsakes the dried body like a withered leaf, then flies off where we know not.
*sv.5.6.7 When self.knowledge dispels the ignorant notion of the egosense, the egosense which till then was believed to be a solid reality disappears and one does not know where it goes. Neither does one know where the prime mover of the body, which had also been assumed to be a solid reality, goes.
शरीर.पर्णात्_निष्पीतः तु_अहम्भाव.रस.आसवः ।
zarIra.parNAt_niSpIta: tu_ahambhAva.rasa.Asava: |
अनहम्ता.अर्क.मार्गेण परमाम् अधिगच्छति ॥७।१७।८॥
anahamtA.arka.mArgeNa paramAm adhigacchati ||7|17|8||
.
zarIra.parNAt niSpItas_tu
but, sucked from the body.leaves
ahambhAva.rasa.asava:
the "I".feeling.sap.liquor
anahamtA.arka.mArgeNa
by un"I"ness.sun=road
paramAm adhigacchati
it approaches the Supreme.
#pA .> #pIta .> #niSpIta . empty, sucked dry. y7017.008
*sv.8 The leaf (body) draws to itself the moisture (egosense) from the earth, but the sun (self.knowledge in which the egosense is seen to be false) evaporates it and turns it into subtle water.vapour (Brahman).
*vlm.8. The moisture of egoism, being sucked up from the leafy body of the living, flies by the process of its suction by the solar heat, to the unknown region of endless vacuum.
*vlm.8 The moisture of egoism, being sucked up from the leafy body of the living, flies by the process of suction by solar heat to the unknown region of endless vacuum.
शयने कर्दमे शैले गृहे व्योम्नि स्थले जले ।
zayane kardame zaile gRhe vyomni sthale jale |
स्थूला सूक्ष्मा निराकारा रूप.अन्तर.गता_अपि च ॥७।१७।९॥
sthUlA sUkSmA nirAkArA rUpa.antara.gatA_api ca ||7|17|9||
.
in bed,..in the mud,..in a stone house,..in the sky, upon the earth,
in the water,..gross, subtle, formless; maybe in some other form;..…
zayane
in bed
kardame
in mud
zaile gRhe
in a stone house
vyomni sthale jale
in the sky, on earth, in the water
sthUlA sUkSmA nirAkArA
gross, subtle, formless disembodied A>kR
rUpa.antara=gatA api ca
or even gone to some other form rUpa
*sv. In the absence of the self.knowledge, however, the seed of egosense expands into a mighty tree in the twinkling of an eye, for in the seed is hidden the entire tree with all its innumerable branches, leaves, flowers and fruits. The men of wisdom perceive that the entire creation is hidden in the egosense.
*vlm.9. Whether a man sleeps in his bed or sits on the ground, whether he remains at home or roves on rocks, whether he wanders over the land or water, wherever he sits or sleeps or is awake or not:..
यत्र तत्र स्थिता सुप्ता प्रबुद्धा भस्मताम् गता ।
yatra tatra sthitA suptA prabuddhA bhasmatAm gatA |
धृता नीता निमग्ना च दूरस्था निकटा सती ॥७।१७।१०॥
dhRtA nItA nimagnA ca dUrasthA nikaTA satI ||7|17|10||
.
yatra tatra where there Wherever
sthitA seated
suptA prabuddhA sleeping, awaking
bhasmatAm gatA x
dhRtA nItA nimagnA ca x
dUrasthA nikaTA satI x
*sv. In the absence of the self.knowledge, however, the seed of egosense expands into a mighty tree in the twinkling of an eye, for in the seed is hidden the entire tree with all its innumerable branches, leaves, flowers and fruits. The men of wisdom perceive that the entire creation is hidden in the egosense.
*vlm.10 this formless egoism abides in him, either as gross matter, the subtle spirit, or in some state or the other which, though far away from him, seems to be united with him.
शरीर.वट.धान.अन्तः स्थित.अहम्त्व.नव.अङ्कुरा ।
zarIra.vaTa.dhAna.anta: sthita.ahamtva.nava.aGkurA |
शाखा.जालम् तनोति_आशु संसार.आख्यम् इदम् क्षणात् ॥७।१७।११॥
zAkhA.jAlam tanoti_Azu saMsAra.Akhyam idam kSaNAt ||7|17|11||
.
zarIra.vaTa.dhAna.anta: body.banyan=holding.within
sthita.ahamtva.nava.aGkurA seated as "I"ness the sprung shoot
zAkhA.jAlam tanoti_Azu soon extends a net of branches
saMsAra.akhyam idam kSaNAt
this called saMsAra instantly.
*vlm.11. Egoism is seated as the minute seed, in the heart of the fig tree of the body; where it sprouts forth and stretches its branches, composing the different parts of the world (i. e. the seed of egoism develops itself in the form of the creation which is a creature of its own).
*sv. In the absence of the self.knowledge, however, the seed of egosense expands into a mighty tree in the twinkling of an eye, for in the seed is hidden the entire tree with all its innumerable branches, leaves, flowers and fruits. The men of wisdom perceive that the entire creation is hidden in the egosense.
अहम्त्व.वट.धान अन्तःस्थित.देह.बृहत्.द्रुमः ।
ahamtva.vaTa.dhAna anta:sthita.deha.bRhat.druma: |
संसार.शाखा.निवहम् यत्र तत्र तनोति_अलम् ॥७।१७।१२॥
saMsAra.zAkhA.nivaham yatra tatra tanoti_alam ||7|17|12||
.
ahamtva.vaTa.dhAna
anta.sthita=deha+bRhad.druma: .
y egoity.vaTa.dhAna anta.sthita=deha+bRhad.druma +
saMsAra.zAkhA.nivaham yatra x
tatra tanoti_alam x.
*sv. In the absence of the self.knowledge, however, the seed of egosense expands into a mighty tree in the twinkling of an eye, for in the seed is hidden the entire tree with all its innumerable branches, leaves, flowers and fruits. The men of wisdom perceive that the entire creation is hidden in the egosense.
*vlm.12. Again the big tree of the body, is contained within the minute seed of egoism; which bursts out in the branches forming the several parts of the universe,
शाखा.शत.इद्ध.दल.पुष्प.फल.द्रुमः_अस्ति
zAkhA.zata.iddha.dala.puSpa.phala.druma:_asti
बीज.उदरे ननु दृशा परिदृश्यते_असौ ।
bIja.udare nanu dRzA paridRzyate_asau |
देहः_अस्ति_अहम्त्व.कणिक.अन्तर.शेष.दृश्य=
deha:_asti_ahamtva.kaNika.antara.zeSa.dRzya=
संवित्.परीत* इति बुद्धि.दृशा_एव दृष्टम् ॥७।१७।१३॥
saMvit.parIta* iti buddhi.dRzA_eva dRSTam ||7|17|13||
.
zAkhA.zata.iddha.dala.puSpa.phala.druma: .
y branch.hundred.kindled.leaf.flower.fruit.tree =
asti being
bIja.udare nanu
within the seed now
by the seer is observed
dRzA paridRzyate
this body is
ahamtva.kaNika.antara.zeSa.dRzya.saMvit.parIta
y/i egoity.kaNika.within.zeSa.dRzya.saMvit.parIta/e
iti buddhi.dRzA eva dRSTam . so by the inrellect of the seer only it is seen.
*sv. In the absence of the self.knowledge, however, the seed of egosense expands into a mighty tree in the twinkling of an eye, for in the seed is hidden the entire tree with all its innumerable branches, leaves, flowers and fruits. The men of wisdom perceive that the entire creation is hidden in the egosense.
*vlm.13. As the small seed is seen by every one, to contain within it a large tree, which develops itself into a hundred branches, bearing all their leaves, flowers and abundance of fruits; so doth the big body reside with the atomic seed of egoism, with all its endless parts of corporeal organs and mental faculties, which are discernible to the sight of the intelligent.
*vlm.13. As everyone sees the small seed as containing a large tree which develops itself into a hundred branches, bearing all their leaves, flowers and abundant fruit, so the big body resides within the atomic seed of egoism with all its endless parts of physical organs and mental faculties which are discernible to the sight of the intelligent.
देहात् अहम्त्वम् अन्.अवाप्त.वतः_विचारैः
dehAt ahamtvam an.avApta.vata:_vicArai:
चित्.व्योम.मात्र=वपुषः_अथ वा_उच्चैः ।
cit.vyoma.mAtra=vapuSa:_atha vA_uccai: |
न अहम्.तव.बीज=जठरात् असतः_अभ्युदेति
na aham.tava.bIja=jaTharAt asata:_abhyudeti
संसार.वृक्ष* इह बोध.महाग्नि=दग्धात् ॥७।१७।१४॥
saMsAra.vRkSa* iha bodha.mahAgni=dagdhAt ||7|17|14||
.
VLM. ahantva*, ahantA / ahaMtvam
KG. ahaMtva, ahaMtA. note also the typo <ahaMtava>
TPD. always M in unbroken lines
FM. ahamtva, ahamtA / aham.tvam.
*this spelling must have been used to distinguish
the dvandva compound <ahaMtvam>, "I" o&r "You".
in the FM ed., I have abandoned M almost entirely,
retaining it mainly for cases like evaMvidha.
.
from the body
aham.tvam an~avApta.vata: x "I"-"you" not~acquiring.like
vicArai: x by enquiries
cid.vyoma-mAtra=vapuSa: athavA uccai: x
na aham.tava-bIja=jaTharAd x
asata: abhyudeti x
saMsAra-vRkSe iha x here in the saMsAra Tree
bodha-mahAgni=dagdhAt x from burning in the great fire of Bodha Realization.
*atha vA_uccai: / athavA
*vlm.14 Egoism is not to be had in the body by reasoning, which points out the mind of everybody, but seek it in the sphere of Empty Consciousness. The seed of egoism does not spring from the heart of unreality. The blunder of the reality of the world is destroyed by the fire proceeding from the spiritual wisdom of the wise.
*sv. In the absence of the self-knowledge, however, the seed of egosense expands into a mighty tree in the twinkling of an eye, for in the seed is hidden the entire tree with all its innumerable branches, leaves, flowers and fruits. The men of wisdom perceive that the entire creation is hidden in the egosense.
.
oॐm
.
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fm7018 3.fb08-09 Conception in Consciousness .z47
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
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Jiva Das
FM7017 ALL ABOUT "I" 3.FB07 .z14
https://www.dropbox.com/s/6yrtvxmefmnuzh7/fm7017%203.fb07%20ALL%20ABOUT%20I%20.z14.docx?dl=0
FM.7.1.FM.7.24
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DN7017 ALL ABOUT "I" 3.FB07
सर्ग ७.१७
sarga 7.17
वसिष्ठ उवाच ।
vasiSTha uvAca |
अन्.अहम्.वेदनात् एवम् शुभ.अशुभ.फल.प्रदा ।
an.aham.vedanAt evam zubha.azubha.phala.pradA |
संसार.फलिनी नूनम् इच्छा अन्तर् उपशाम्यति ॥७।१७।१॥
saMsAra.phalinI nUnam icchA antar upazAmyati ||7|17|1||
अन्.अहम्.वेदन.अभ्यासात् सम.लोष्ट.अश्म.काञ्चनः ।
an.aham.vedana.abhyAsAt sama.loSTa.azma.kAJcana: |
भूत्वा शान्त.भव.आपीडः न नरः परिताम्यति ॥७।१७।२॥
bhUtvA zAnta.bhava.ApIDa: na nara: paritAmyati ||7|17|2||
अहम्ता.पुटक.उड्डीन.परबोध.बल.ईरितः ।
ahamtA.puTaka.uDDIna.parabodha.bala.Irita: |
अहम्.इति अर्थ.पाषाणः न जाते क्व आशु गच्छति ॥७।१७।३॥
aham.iti artha.pASANa: na jAte kva Azu gacchati ||7|17|3||
अहम्ता.पुटक.उड्डीनः ब्रह्म.वीर.बल.ईरितः ।
ahamtA.puTaka.uDDIna: brahma.vIra.bala.Irita: |
अहम्.इति अर्थ.पाषाणः न जाते क्व आशु गच्छति ॥७।१७।४॥
aham.iti artha.pASANa: na jAte kva Azu gacchati ||7|17|4||
अहम्ता.पुटक.उड्डीनः ब्रह्म.वीर.बल.ईरितः ।
ahamtA.puTaka.uDDIna: brahma.vIra.bala.Irita: |
शरीर.यन्त्र.पाषाणः न जाते क्व आशु गच्छति ॥७।१७।५॥
zarIra.yantra.pASANa: na jAte kva Azu gacchati ||7|17|5||
अहम्.अर्थ.हिमम् तु अन्तर् अन्.अहम्ता चित्.अर्चिषा ।
aham.artha.himam tu antar an.ahamtA cit.arciSA |
उड्डीया इव विलीनम् सन् न जाते क्व आशु गच्छति ॥७।१७।६॥
uDDIyA iva vilInam san na jAte kva Azu gacchati ||7|17|6||
अहम्.रसः विलीनः अन्तर् अन्.अहम्ता.चित्.अर्चिषा ।
aham.rasa: vilIna: antar an.ahamtA.cit.arciSA |
शरीर.पर्णात् उद्वर्णात् न जाते क्व आशु गच्छति ॥७।१७।७॥
zarIra.parNAt udvarNAt na jAte kva Azu gacchati ||7|17|7||
शरीर.पर्णात् निष्पीतः तु अहम्भाव.रस.आसवः ।
zarIra.parNAt niSpIta: tu ahambhAva.rasa.Asava: |
अनहम्ता.अर्क.मार्गेण परमाम् अधिगच्छति ॥७।१७।८॥
anahamtA.arka.mArgeNa paramAm adhigacchati ||7|17|8||
शयने कर्दमे शैले गृहे व्योम्नि स्थले जले ।
zayane kardame zaile gRhe vyomni sthale jale |
स्थूला सूक्ष्मा निराकारा रूप.अन्तर.गता अपि च ॥७।१७।९॥
sthUlA sUkSmA nirAkArA rUpa.antara.gatA api ca ||7|17|9||
यत्र तत्र स्थिता सुप्ता प्रबुद्धा भस्मताम् गता ।
yatra tatra sthitA suptA prabuddhA bhasmatAm gatA |
धृता नीता निमग्ना च दूरस्था निकटा सती ॥७।१७।१०॥
dhRtA nItA nimagnA ca dUrasthA nikaTA satI ||7|17|10||
शरीर.वट.धान.अन्तः स्थित.अहम्त्व.नव.अङ्कुरा ।
zarIra.vaTa.dhAna.anta: sthita.ahamtva.nava.aGkurA |
शाखा.जालम् तनोति आशु संसार.आख्यम् इदम् क्षणात् ॥७।१७।११॥
zAkhA.jAlam tanoti Azu saMsAra.Akhyam idam kSaNAt ||7|17|11||
अहम्त्व.वट.धान अन्तःस्थित.देह.बृहत्.द्रुमः ।
ahamtva.vaTa.dhAna anta:sthita.deha.bRhat.druma: |
संसार.शाखा.निवहम् यत्र तत्र तनोति अलम् ॥७।१७।१२॥
saMsAra.zAkhA.nivaham yatra tatra tanoti alam ||7|17|12||
शाखा.शत.इद्ध.दल.पुष्प.फल.द्रुमः अस्ति
zAkhA.zata.iddha.dala.puSpa.phala.druma: asti
बीज.उदरे ननु दृशा परिदृश्यते असौ ।
bIja.udare nanu dRzA paridRzyate asau |
देहः अस्ति अहम्त्व.कणिक.अन्तर.शेष.दृश्य=
deha: asti ahamtva.kaNika.antara.zeSa.dRzya=
संवित्.परीत* इति बुद्धि.दृशा एव दृष्टम् ॥७।१७।१३॥
saMvit.parIta* iti buddhi.dRzA eva dRSTam ||7|17|13||
देहात् अहम्त्वम् अन्.अवाप्त.वतः विचारैः
dehAt ahamtvam an.avApta.vata: vicArai:
चित्.व्योम.मात्र=वपुषः अथ वा उच्चैः ।
cit.vyoma.mAtra=vapuSa: atha vA uccai: |
न अहम्.तव.बीज=जठरात् असतः अभ्युदेति
na aham.tava.bIja=jaTharAt asata: abhyudeti
संसार.फलिनी नूनम् इच्छा अन्तर् उपशाम्यति ॥७।१७।१॥
saMsAra.phalinI nUnam icchA antar upazAmyati ||7|17|1||
.
an.aham.vedanAt evam zubha.azubha.phala.pradA | saMsAra.phalinI nUnam icchA antar upazAmyati
.
*jd.1 अहम्.वेदनाद् एवम् thus, after your not.knowing "I" = शुभ.अशुभ.फल=प्रदा the sweet.bitter.fruit=yielding = संसार.फलिनी saMsAra.fruiting = नूनम् now.then = इच्छा अन्तर् उपशाम्यति icchA Wish/Desire within approaches peace.
.
so
without knowing an 'I' as something that yields good o&r bad fruit
bearing the fruit of saMsAra
desire becomes inner peace.
*vlm.1 Vasishtha said:..it is by means of the knowledge of one's want of egoism, that the arbor of his desire, which is productive of the fruit of worldliness, and which is fraught with the taste of all kinds of sweet and bitterness; may be checked in its growth.
*sv.1.2.3 VASISTHA continued: This mighty tree known as creation which yields the sweet and bitter fruits of happiness and unhappiness (or good and evil) ceases the moment the egosense is known to be false.
अन्.अहम्.वेदन.अभ्यासात् सम.लोष्ट.अश्म.काञ्चनः ।
an.aham.vedana.abhyAsAt sama.loSTa.azma.kAJcana: |
भूत्वा शान्त.भव.आपीडः न नरः परिताम्यति ॥७।१७।२॥
bhUtvA zAnta.bhava.ApIDa: na nara: paritAmyati ||7|17|2||
.
an.aham.vedana.abhyAsAt / sama.loSTa.azma.kAJcana: | bhUtvA zAnta.bhava.ApIDa: \ na nara: paritAmyati
.
thru pracice of not knowing an 'I'
a clod or a stone are as good as gold
having.become so
the painful crush of being is appeased
:
a person does not suffocate
.
*अन्.अहम्.वेदना=अभ्यासात् After the practice= of non."I".knowing / non."I".knowing सम.लोष्ट.अश्म.काञ्चनः one for whom equally.clod.stone=gold भूत्वा having.become, शान्त.भव.आपीडः peaceful.being.crush the squeezing pain of being is brought to rest न नरः परिताम्यति a person does not suffocate
.
*vlm.2. It is by one's habit of thinking his unegoism, that he comes to view both gold and stone, as well as all sorts of rubbish in the same light; and by being calm and quiet at all events, has never any cause of sorrow at any thing whatsoever.
*sv.1.2.3 VASISTHA continued: This mighty tree known as creation which yields the sweet and bitter fruits of happiness and unhappiness (or good and evil) ceases the moment the egosense is known to be false.
*vlm.2 By the habit of thinking one has no egoism, one comes to view both gold and stone and all sorts of rubbish in the same light. By being calm and quiet in all events, one never has any cause for sorrow at anything whatsoever.
#loST .> #loSTa.: a lump of earth or clay, clod • #loSTam rust of iron. •• #loSTaghAta a blow with a clod • (loSTtam >han, to kill with clods i.e. stone to death. •• #loSTaka .m.. a small clod mbh. (loSTaka: kRta: "cut to bits").
#prim. >#azm* .> #azman .m.. a stone , rock, jewel RV. &c. • any stone tool • thunderbolt RV. &c. • a cloud naigh. • the firmament RV. v , 30 , 8 ; 56 , 4 ; vii , 88 , 2 [cf. Zd. {asman} ; Pers. {azma1n} ; Lith. {akmu} ; Slav. {kamy}].
#tam .> #paritam P. .ताम्यति, to gasp for breath, be oppressed suzr. .> #paritAmyati suffocates, pr. [4] ac. sg. 3 }[tam].
*अन्.अहम्.वेदना=अभ्यासात् After the practice= of non."I".knowing / non."I".knowing सम.लोष्ट.अश्म.काञ्चनः one for whom equally.clod.stone=gold भूत्वा having.become, शान्त.भव.आपीडः peaceful.being.crush the squeezing pain of being is brought to rest न नरः परिताम्यति a person does not suffocate. .2.
अहम्ता.पुटक.उड्डीन.परबोध.बल.ईरितः ।
ahamtA.puTaka.uDDIna.parabodha.bala.Irita: |
अहम्.इति अर्थ.पाषाणः न जाते क्व आशु गच्छति ॥७।१७।३॥
aham.iti artha.pASANa: na jAte kva Azu gacchati ||7|17|3||
.
ahamtA.puTaka.uDDIna.parabodha.bala.Irita:
'I'.ness .pit. spreading.high.Realization.strongly.expressed
*baler ita:
aham.iti artha.pASANa:
#DI .> #uDDI उड्. √ डी ut.DI Â. #uDDayate, or #uDDIyate, to fly up, soar mbh. &c.: • Caus. #uDDApayati, to cause to fly up, scare. .•• #uDDIna उड्डीन .p.p.. Flown up, flying up. • *uDDInam .नम् Flying up, soaring [opp. #avaDIna, diving] • <उड्डीनमूर्ध्वगमनमवडीनमधोगतिः uDDInam Urdhva.gamanam avaDInam adho.gati:> Mb.8.41.26. •.•> arose, happened: as death in the #caNDAla village, maraNa.uDDIna, y3108.009.
*vlm/pal.3 When the cannonball of egoism is fired from the gun of the mind by force of divine knowledge, we are at a loss to know where it takes its flight.
अहम्ता.पुटक.उड्डीनः ब्रह्म.वीर.बल.ईरितः ।
ahamtA.puTaka.uDDIna: brahma.vIra.bala.Irita: |
अहम्.इति अर्थ.पाषाणः न जाते क्व आशु गच्छति ॥७।१७।४॥
aham.iti artha.pASANa: na jAte kva Azu gacchati ||7|17|4||
.
ahamtA.puTaka.uDDIna: / brahma.vIra.bala.Irita: | aham.iti artha.pASANa: \ na jAte kva Azu gacchati
.
*sv.4 He who knows the egosense to be false and who thereby gains the state of perfect equanimity never again comes to grief.
*vlm.4 The stone of egoism is flung from the parapets of the body by the gigantic force of spiritual knowledge. We do not know where this heavy egoism will land and be lost.
अहम्तापुटकोड्डीतोब्रह्मवीरबलेरितः ।
ahamtA.puTaka.uDDIna: brahma.vIra.bala.Irita: |
शरीरयन्त्रपाषाणो न जाते क्वाशु गच्छति ॥७।१७।५॥
zarIra.yantra.pASANa: na jAte kva Azu gacchati ||7|17|5||
.
ahamtA.puTaka.uDDIna:
"I"ness.packet=emerging
brahma.vIra.bala.Irita:
brahma.
zarIra.yantra.pASANa:
na jAte kva Azu gacchati
when it's not born, where does it go
?
*sv.5.6.7 When self.knowledge dispels the ignorant notion of the egosense, the egosense which till then was believed to be a solid reality disappears and one does not know where it goes. Neither does one know where the prime mover of the body, which had also been assumed to be a solid reality, goes.
*vlm.5 After the stone of egoism is flung away by the great force of the knowledge of brahman , we cannot say where this engine of the body is lost forever.
#puT .> #puTa .> #puTaka.: a fold, pocket, slit, pur.; a bag or vessel made of a leaf doubled over in a funnelshape, rAjat.; #puTikA a bag or vessel (cf. m.) paJc. •.• #sampuTaka sam.puTaka m. (prob.) a wrapper, envelope • a round case or box or casket • a kind of coitus • .ikA f. a box filled with ornaments.
अहमर्थहिमम्त्वन्तरनहम्ता चिदर्चिषा ।
aham.artha.himam tu antar an.ahamtA cit.arciSA |
उड्डीयेव विलीनम् सन् न जाते क्वाशु गच्छति ॥७।१७।६॥
uDDIyA iva vilInam san na jAte kva Azu gacchati ||7|17|6||
.
but the "I".sense, like frost, becomes,
within, un."I".ness, melted by the radiance of Consciousness,
evaporating. So subdued,
not being born, where does it go? .6.
But the "I".sense, like frost, becomes,
within, un."I".ness, melted by the radiance of Consciousness,
evaporating. So subdued,
not being born, where does it go?
aham.artha=himam tv antar
But, the "I".sense=frost becomes within
an.aham.tA
un."I".ness
cid.arciSA
by Chit.radiance
uDDIyA iva as.if soaring
evaporating
vilInam san
being subdued
na jAte kva Azu gacchati
not being born, where does it go?
*sv.5.6.7 When self.knowledge dispels the ignorant notion of the egosense, the egosense which till then was believed to be a solid reality disappears and one does not know where it goes. Neither does one know where the prime mover of the body, which had also been assumed to be a solid reality, goes.
*vlm.6 The meaning of ego is frost in the heart of man. It melts under the sunshine of the lack of ego. It flies off in vapor, then disappears into nothing we know not where.
अहम्.रसः विलीनः अन्तर् अन्.अहम्ता.चित्.अर्चिषा ।
aham.rasa: vilIna: antar an.ahamtA.cit.arciSA |
शरीर.पर्णात् उद्वर्णात् न जाते क्व आशु गच्छति ॥७।१७।७॥
zarIra.parNAt udvarNAt na jAte kva Azu gacchati ||7|17|7||
.
aham.rasa: vilIna: antar
the taste of "I" subdued within
an.ahamtA.cidarciSA
by the un"I"ness Consciousness.radiance
zarIra.parNAt udvarNAt .
na jAte kva Azu gacchati
not being born where does it go?
*vlm.7 Ego is the juice of the inner part of the body and the lack of ego is the solar heat without. The former is sucked up by the latter and forsakes the dried body like a withered leaf, then flies off where we know not.
*sv.5.6.7 When self.knowledge dispels the ignorant notion of the egosense, the egosense which till then was believed to be a solid reality disappears and one does not know where it goes. Neither does one know where the prime mover of the body, which had also been assumed to be a solid reality, goes.
शरीर.पर्णात् निष्पीतः तु अहम्भाव.रस.आसवः ।
zarIra.parNAt niSpIta: tu ahambhAva.rasa.Asava: |
अनहम्ता.अर्क.मार्गेण परमाम् अधिगच्छति ॥७।१७।८॥
anahamtA.arka.mArgeNa paramAm adhigacchati ||7|17|8||
.
zarIra.parNAt niSpItas tu
but, sucked from the body.leaves
ahambhAva.rasa.asava:
the "I".feeling.sap.liquor
anahamtA.arka.mArgeNa
by un"I"ness.sun=road
paramAm adhigacchati
it approaches the Supreme.
#pA .> #pIta .> #niSpIta empty, sucked dry. y7017.008
*sv.8 The leaf (body) draws to itself the moisture (egosense) from the earth, but the sun (self.knowledge in which the egosense is seen to be false) evaporates it and turns it into subtle water.vapour (Brahman).
*vlm.8. The moisture of egoism, being sucked up from the leafy body of the living, flies by the process of its suction by the solar heat, to the unknown region of endless vacuum.
*vlm.8 The moisture of egoism, being sucked up from the leafy body of the living, flies by the process of suction by solar heat to the unknown region of endless vacuum.
शयने कर्दमे शैले गृहे व्योम्नि स्थले जले ।
zayane kardame zaile gRhe vyomni sthale jale |
स्थूला सूक्ष्मा निराकारा रूप.अन्तर.गता अपि च ॥७।१७।९॥
sthUlA sUkSmA nirAkArA rUpa.antara.gatA api ca ||7|17|9||
dhRtA nItA nimagnA ca
dUrasthA nikaTA satI
*sv. In the absence of the self.knowledge, however, the seed of egosense expands into a mighty tree in the twinkling of an eye, for in the seed is hidden the entire tree with all its innumerable branches, leaves, flowers and fruits. The men of wisdom perceive that the entire creation is hidden in the egosense.
*vlm.10 this formless egoism abides in him, either as gross matter, the subtle spirit, or in some state or the other which, though far away from him, seems to be united with him.
शरीर.वट.धान.अन्तः स्थित.अहम्त्व.नव.अङ्कुरा ।
zarIra.vaTa.dhAna.anta: sthita.ahamtva.nava.aGkurA |
शाखा.जालम् तनोति आशु संसार.आख्यम् इदम् क्षणात् ॥७।१७।११॥
zAkhA.jAlam tanoti Azu saMsAra.Akhyam idam kSaNAt ||7|17|11||
.
zarIra.vaTa.dhAna.anta: body.banyan=holding.within
sthita.ahamtva.nava.aGkurA seated as "I"ness the sprung shoot
zAkhA.jAlam tanoti Azu soon extends a net of branches
saMsAra.akhyam idam kSaNAt
this called saMsAra instantly.
*vlm.11. Egoism is seated as the minute seed, in the heart of the fig tree of the body; where it sprouts forth and stretches its branches, composing the different parts of the world (i. e. the seed of egoism develops itself in the form of the creation which is a creature of its own).
*sv. In the absence of the self.knowledge, however, the seed of egosense expands into a mighty tree in the twinkling of an eye, for in the seed is hidden the entire tree with all its innumerable branches, leaves, flowers and fruits. The men of wisdom perceive that the entire creation is hidden in the egosense.
अहम्त्व.वट.धान अन्तःस्थित.देह.बृहत्.द्रुमः ।
ahamtva.vaTa.dhAna anta:sthita.deha.bRhat.druma: |
संसार.शाखा.निवहम् यत्र तत्र तनोति अलम् ॥७।१७।१२॥
saMsAra.zAkhA.nivaham yatra tatra tanoti alam ||7|17|12||
.
ahamtva.vaTa.dhAna
anta.sthita=deha+bRhad.druma:
y egoity.vaTa.dhAna anta.sthita=deha+bRhad.druma +
saMsAra.zAkhA.nivaham yatra
tatra tanoti alam x.
*sv. In the absence of the self.knowledge, however, the seed of egosense expands into a mighty tree in the twinkling of an eye, for in the seed is hidden the entire tree with all its innumerable branches, leaves, flowers and fruits. The men of wisdom perceive that the entire creation is hidden in the egosense.
*vlm.12. Again the big tree of the body, is contained within the minute seed of egoism; which bursts out in the branches forming the several parts of the universe,
शाखा.शत.इद्ध.दल.पुष्प.फल.द्रुमः अस्ति
zAkhA.zata.iddha.dala.puSpa.phala.druma: asti
बीज.उदरे ननु दृशा परिदृश्यते असौ ।
bIja.udare nanu dRzA paridRzyate asau |
देहः अस्ति अहम्त्व.कणिक.अन्तर.शेष.दृश्य=
deha: asti ahamtva.kaNika.antara.zeSa.dRzya=
संवित्.परीत* इति बुद्धि.दृशा एव दृष्टम् ॥७।१७।१३॥
saMvit.parIta* iti buddhi.dRzA eva dRSTam ||7|17|13||
.
zAkhA.zata.iddha.dala.puSpa.phala.druma:
y branch.hundred.kindled.leaf.flower.fruit.tree =
asti being
bIja.udare nanu
within the seed now
by the seer is observed
dRzA paridRzyate
this body is
ahamtva.kaNika.antara.zeSa.dRzya.saMvit.parIta
y/i egoity.kaNika.within.zeSa.dRzya.saMvit.parIta/e
iti buddhi.dRzA eva dRSTam so by the inrellect of the seer only it is seen.
*sv. In the absence of the self.knowledge, however, the seed of egosense expands into a mighty tree in the twinkling of an eye, for in the seed is hidden the entire tree with all its innumerable branches, leaves, flowers and fruits. The men of wisdom perceive that the entire creation is hidden in the egosense.
*vlm.13. As the small seed is seen by every one, to contain within it a large tree, which develops itself into a hundred branches, bearing all their leaves, flowers and abundance of fruits; so doth the big body reside with the atomic seed of egoism, with all its endless parts of corporeal organs and mental faculties, which are discernible to the sight of the intelligent.
*vlm.13. As everyone sees the small seed as containing a large tree which develops itself into a hundred branches, bearing all their leaves, flowers and abundant fruit, so the big body resides within the atomic seed of egoism with all its endless parts of physical organs and mental faculties which are discernible to the sight of the intelligent.
देहादहम्त्वमनवाप्तवतो विचारैश्
dehAt ahamtvam an.avApta.vata: vicArai:
चिद्व्योममात्रवपुषो ऽथवोच्चैः ।
cit.vyoma.mAtra=vapuSa: athavA uccai: |
नाहम्तवबीजजठरादसतो ऽभ्युदेति
na aham.tava.bIja=jaTharAt asata: abhyudeti
संसारवृक्ष इह बोधमहाग्निदग्धात् ॥७।१७।१४॥
saMsAra.vRkSa* iha bodha.mahAgni=dagdhAt ||7|17|14||
.
VLM. ahantva*, ahantA / ahaMtvam
KG. ahaMtva, ahaMtA. note also the typo <ahaMtava>
TPD. always M in unbroken lines
FM. ahamtva, ahamtA / aham.tvam.
*this spelling must have been used to distinguish
the dvandva compound <ahaMtvam>, "I" o&r "You".
in the FM ed., I have abandoned M almost entirely,
retaining it mainly for cases like evaMvidha.
.
from the body
aham.tvam an*avApta.vata: "I"."you" not*acquiring.like
vicArai: by enquiries
cid.vyoma.mAtra=vapuSa: athavA uccai:
na aham.tava.bIja=jaTharAd
asata: abhyudeti
saMsAra.vRkSe iha here in the saMsAra Tree
bodha.mahAgni=dagdhAt from burning in the great fire of Bodha Realization.
*atha vA uccai: / athavA
*vlm.14 Egoism is not to be had in the body by reasoning, which points out the mind of everybody, but seek it in the sphere of Empty Consciousness. The seed of egoism does not spring from the heart of unreality. The blunder of the reality of the world is destroyed by the fire proceeding from the spiritual wisdom of the wise.
*sv. In the absence of the self.knowledge, however, the seed of egosense expands into a mighty tree in the twinkling of an eye, for in the seed is hidden the entire tree with all its innumerable branches, leaves, flowers and fruits. The men of wisdom perceive that the entire creation is hidden in the egosense.
.
oॐm
.
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
Jiva Das
FM7017 ALL ABOUT "I" 3.FB07 .z14
https://www.dropbox.com/s/6yrtvxmefmnuzh7/fm7017%203.fb07%20ALL%20ABOUT%20I%20.z14.docx?dl=0
FM.7.1.FM.7.24
https://www.dropbox.com/s/3nvhla56bx7jfnn/fm.7.1.fm.7.24.docx?dl=0
oॐm
ALL ABOUT "I"
VASISHTHA said—
अनहम्वेदनादेवम् शुभ्राशुभफलप्रदा । संसारफलिनी नूनमिच्छान्तरुपशाम्यति ॥७।१७।१॥
an.aham.vedanAt evam zubha.azubha.phala.pradA saMsAra.phalinI nUnam icchA antar upazAmyati
.
an.aham.vedanAt evam zubha.azubha.phala.pradA | saMsAra.phalinI nUnam icchA antar upazAmyati
.
अहम्.वेदनाद् एवम् thus, after your not.knowing "I" = शु bhaax शुभ.फल=प्रदा the sweet.bitter.fruit=yielding = संसार.फलिनी saMsAra.fruiting = नूनम् now.then = इच्छा अन्त rux पशाम्यति icchA Wish/Desire within approaches peace.
.
so
without knowing an 'I' as something that yields good o&r bad fruit
bearing the fruit of saMsAra
desire becomes inner peace.
*vlm.1 Vasishtha said:..it is by means of the knowledge of one's want of egoism, that the arbor of his desire, which is productive of the fruit of worldliness, and which is fraught with the taste of all kinds of sweet and bitterness; may be checked in its growth.
*sv.1.2.3 VASISTHA continued: This mighty tree known as creation which yields the sweet and bitter fruits of happiness and unhappiness (or good and evil) ceases the moment the egosense is known to be false.
अनहम्वेदनाभ्यासात्समलोष्टाश्मकाञ्चनः । भूत्वा शान्तभवापीडो न नरः परिताम्यति ॥७।१७।२॥
an.aham.vedana.abhyAsAt sama.loSTa.azma.kAJcana: bhUtvA zAnta.bhava.ApIDa: na nara: paritAmyati
.
an.aham.vedana.abhyAsAt / sama.loSTa.azma.kAJcana: | bhUtvA zAnta.bhava.ApIDa: \ na nara: paritAmyati
.
thru pracice of not knowing an 'I'
a clod or a stone are as good as gold
having.become so
the painful crush of being is appeased
:
a person does not suffocate
.
*अ nax हम्.वेदना=अभ्यासात् After the practice= of non."I".knowing / non."I".knowing सम.लो s2t2aax श्म.काञ्चनः one for whom equally.clod.stone=gold भूत्वा having.become, शान्त.भ vaax पीडः peaceful.being.crush the squeezing pain of being is brought to rest न नरः परिताम्यति a person does not suffocate
.
*vlm.2. It is by one's habit of thinking his unegoism, that he comes to view both gold and stone, as well as all sorts of rubbish in the same light; and by being calm and quiet at all events, has never any cause of sorrow at any thing whatsoever.
*sv.1.2.3 VASISTHA continued: This mighty tree known as creation which yields the sweet and bitter fruits of happiness and unhappiness (or good and evil) ceases the moment the egosense is known to be false.
*vlm.2 By the habit of thinking one has no egoism, one comes to view both gold and stone and all sorts of rubbish in the same light. By being calm and quiet in all events, one never has any cause for sorrow at anything whatsoever.
#loST .> #loSTa.: a lump of earth or clay, clod • #loSTa.m rust of iron. •• #loSTaghAta a blow with a clod • (loSTtam >han, to kill with clods i.e. stone to death. •• #loSTaka .m.. a small clod mbh. (loSTaka: kRta: "cut to bits").
#prim. >#azm* .> #azman .m.. a stone , rock, jewel RV. &c. • any stone tool • thunderbolt RV. &c. • a cloud naigh. • the firmament RV. v , 30 , 8 ; 56 , 4 ; vii , 88 , 2 [cf. Zd. {asman} ; Pers. {azma1n} ; Lith. {akmu} ; Slav. {kamy}].
#tam .> #paritam P. .ताम्यति, to gasp for breath, be oppressed suzr. .> #paritAmyati suffocates, pr. [4] ac. sg. 3 }[tam].
*अ nax हम्.वेदना=अभ्यासात् After the practice= of non."I".knowing / non."I".knowing सम.लो s2t2aax श्म.काञ्चनः one for whom equally.clod.stone=gold भूत्वा having.become, शान्त.भ vaax पीडः peaceful.being.crush the squeezing pain of being is brought to rest न नरः परिताम्यति a person does not suffocate. .2.
अहम्तापुटकोड्डीनपरबोधबलेरितः । अहमित्यर्थपाषाणो न जाते क्वाशु गच्छति ॥७।१७।३॥
ahamtA.puTaka.uDDIna.parabodha.bala.Irita: | aham.iti artha.pASANa: na jAte kva Azu gacchati
.
ahamtA.puTaka.uDDIna.parabodha.bala.Irita:
'I'.ness .pit. spreading.high.Realization.strongly.expressed
*baler ita:
aham.iti artha.pASANa:
'I'.sense is as still as stone
na jAte kva Azu gacchati
not being born, where does one go
?
#puT .> #puTaka .m.. fold , pocket , slit , cavity Ka1v. Pur.
#DI .> #uDDI उड्. √ डी ut.DI Â. #uDDayate, or #uDDIyate, to fly up, soar mbh. &c.: • Caus. #uDDApayati, to cause to fly up, scare. .•• #uDDIna उड्डीन .p.p.. Flown up, flying up. • *uDDInam .नम् Flying up, soaring [opp. #avaDIna, diving] • <उड्डीनमूर्ध्वगमनमवडीनमधोगतिः uDDInam Urdhva.gamanam avaDInam adho.gati:> Mb.8.41.26. •.•> arose, happened: as death in the #caNDAla village, maraNa.uDDIna, y3108.009.
*vlm/pal.3 When the cannonball of egoism is fired from the gun of the mind by force of divine knowledge, we are at a loss to know where it takes its flight.
अहम्ता.पुट kox ड्डीनः ब्रह्म.वीर.ब lex रितः ।
ahamtA.puTaka.uDDIna: brahma.vIra.bala.Irita: |
अह mix tyax र्थ.पाषाणः न जाते kvaax शु गच्छति ॥७।१७।४॥
aham.iti artha.pASANa: na jAte kva Azu gacchati ||7|17|4||
.
ahamtA.puTaka.uDDIna: / brahma.vIra.bala.Irita: | aham.iti artha.pASANa: \ na jAte kva Azu gacchati
.
*sv.4 He who knows the egosense to be false and who thereby gains the state of perfect equanimity never again comes to grief.
*vlm.4 The stone of egoism is flung from the parapets of the body by the gigantic force of spiritual knowledge. We do not know where this heavy egoism will land and be lost.
अहम्तापुटकोड्डीतोब्रह्मवीरबलेरितः । शरीरयन्त्रपाषाणो न जाते क्वाशु गच्छति ॥७।१७।५॥
ahamtA.puTaka.uDDIna: brahma.vIra.bala.Irita: zarIra.yantra.pASANa: na jAte kva Azu gacchati
.
ahamtA.puTaka.uDDIna:
"I"ness.packet=emerging
brahma.vIra.bala.Irita:
brahma.
zarIra.yantra.pASANa:
na jAte kva Azu gacchati
when it's not born, where does it go
?
*sv.5.6.7 When self.knowledge dispels the ignorant notion of the egosense, the egosense which till then was believed to be a solid reality disappears and one does not know where it goes. Neither does one know where the prime mover of the body, which had also been assumed to be a solid reality, goes.
*vlm.5 After the stone of egoism is flung away by the great force of the knowledge of brahman , we cannot say where this engine of the body is lost forever.
#puT .> #puTa .> #puTaka.: a fold, pocket, slit, pur.; a bag or vessel made of a leaf doubled over in a funnelshape, rAjat.; #puTikA a bag or vessel (cf. m.) paJc. •.• #sampuTaka sam.puTaka m. (prob.) a wrapper, envelope • a round case or box or casket • a kind of coitus • .ikA f. a box filled with ornaments.
अहमर्थहिमम्त्वन्तरनहम्ता चिदर्चिषा । उड्डीयेव विलीनम् सन् न जाते क्वाशु गच्छति ॥७।१७।६॥
aham.artha.himam tu antar an.ahamtA cit.arciSA uDDIyA iva vilInam san na jAte kva Azu gacchati
.
but the "I".sense, like frost, becomes,
within, un."I".ness, melted by the radiance of Consciousness,
evaporating. So subdued,
not being born, where does it go? .6.
But the "I".sense, like frost, becomes,
within, un."I".ness, melted by the radiance of Consciousness,
evaporating. So subdued,
not being born, where does it go?
aham.artha=himam tv antar
But, the "I".sense=frost becomes within
an.aham.tA
un."I".ness
cid.arciSA
by Chit.radiance
uDDIyA iva as.if soaring
evaporating
vilInam san
being subdued
na jAte kva Azu gacchati
not being born, where does it go?
*sv.5.6.7 When self.knowledge dispels the ignorant notion of the egosense, the egosense which till then was believed to be a solid reality disappears and one does not know where it goes. Neither does one know where the prime mover of the body, which had also been assumed to be a solid reality, goes.
*vlm.6 The meaning of ego is frost in the heart of man. It melts under the sunshine of the lack of ego. It flies off in vapor, then disappears into nothing we know not where.
अहम्.रसः विलीनः अन्तर् अ nax हम्ता.चित्.अर्चिषा ।
शरीर.पर्णात् उद्वर्णात् न जाते kvaax शु गच्छति ॥७।१७।७॥
aham.rasa: vilIna: antar an.ahamtA.cit.arciSA |
zarIra.parNAt udvarNAt na jAte kva Azu gacchati ||7|17|7||
.
aham.rasa: vilIna: antar
the taste of "I" subdued within
an.ahamtA.cidarciSA
by the un"I"ness Consciousness.radiance
zarIra.parNAt udvarNAt .
na jAte kva Azu gacchati
not being born where does it go?
*vlm.7 Ego is the juice of the inner part of the body and the lack of ego is the solar heat without. The former is sucked up by the latter and forsakes the dried body like a withered leaf, then flies off where we know not.
*sv.5.6.7 When self.knowledge dispels the ignorant notion of the egosense, the egosense which till then was believed to be a solid reality disappears and one does not know where it goes. Neither does one know where the prime mover of the body, which had also been assumed to be a solid reality, goes.
शरीर.पर्णात् निष्पीतः तु अहम्भाव.रस.आसवः ।
अनहम्ता.अर्क.मार्गेण परमाम् अधिगच्छति ॥७।१७।८॥
zarIra.parNAt niSpIta: tu ahambhAva.rasa.Asava: anahamtA.arka.mArgeNa paramAm adhigacchati
.
zarIra.parNAt niSpItas tu
but, sucked from the body.leaves
ahambhAva.rasa.asava:
the "I".feeling.sap.liquor
anahamtA.arka.mArgeNa
by un"I"ness.sun=road
paramAm adhigacchati
it approaches the Supreme.
#pA .> #pIta .> #niSpIta empty, sucked dry. y7017.008
*sv.8 The leaf (body) draws to itself the moisture (egosense) from the earth, but the sun (self.knowledge in which the egosense is seen to be false) evaporates it and turns it into subtle water.vapour (Brahman).
*vlm.8. The moisture of egoism, being sucked up from the leafy body of the living, flies by the process of its suction by the solar heat, to the unknown region of endless vacuum.
*vlm.8 The moisture of egoism, being sucked up from the leafy body of the living, flies by the process of suction by solar heat to the unknown region of endless vacuum.
शयने कर्दमे शैले गृहे व्योम्नि स्थले जले ।
स्थूला सूक्ष्मा निराकारा रूप.अन्तर.गता अपि च ॥७।१७।९॥
zayane kardame zaile gRhe vyomni sthale jale |
sthUlA sUkSmA nirAkArA rUpa.antara.gatA api ca ||7|17|9||
.
in bed,..in the mud,..in a stone house,..in the sky, upon the earth,
in the water,..gross, subtle, formless; maybe in some other form;..…
zayane
in bed
kardame
in mud
zaile gRhe
in a stone house
vyomni sthale jale
in the sky, on earth, in the water
sthUlA sUkSmA nirAkArA
gross, subtle, formless disembodied A>kR
rUpa.antara=gatA api ca
or even gone to some other form rUpa
*sv. In the absence of the self.knowledge, however, the seed of egosense expands into a mighty tree in the twinkling of an eye, for in the seed is hidden the entire tree with all its innumerable branches, leaves, flowers and fruits. The men of wisdom perceive that the entire creation is hidden in the egosense.
*vlm.9. Whether a man sleeps in his bed or sits on the ground, whether he remains at home or roves on rocks, whether he wanders over the land or water, wherever he sits or sleeps or is awake or not:..
यत्र तत्र स्थिता सुप्ता प्रबुद्धा भस्मताम् गता ।
धृता नीता निमग्ना च दूरस्था निकटा सती ॥७।१७।१०॥
yatra tatra sthitA suptA prabuddhA bhasmatAm gatA |
dhRtA nItA nimagnA ca dUrasthA nikaTA satI ||7|17|10||
.
yatra tatra where there Wherever
sthitA seated
suptA prabuddhA sleeping, awaking
bhasmatAm gatA
dhRtA nItA nimagnA ca
dUrasthA nikaTA satI
*sv. In the absence of the self.knowledge, however, the seed of egosense expands into a mighty tree in the twinkling of an eye, for in the seed is hidden the entire tree with all its innumerable branches, leaves, flowers and fruits. The men of wisdom perceive that the entire creation is hidden in the egosense.
*vlm.10 this formless egoism abides in him, either as gross matter, the subtle spirit, or in some state or the other which, though far away from him, seems to be united with him.
शरीर.वट.धा naax न्तः स्थित.अहम्त्व.नव.अङ्कुरा ।
शाखा.जालम् तनोति आशु संसार.आख्य mix दम् क्षणात् ॥७।१७।११॥
zarIra.vaTa.dhAna.anta: sthita.ahamtva.nava.aGkurA |
zAkhA.jAlam tanoti Azu saMsAra.Akhyam idam kSaNAt ||7|17|11||
.
zarIra.vaTa.dhAna.anta: body.banyan=holding.within
sthita.ahamtva.nava.aGkurA seated as "I"ness the sprung shoot
zAkhA.jAlam tanoti Azu soon extends a net of branches
saMsAra.akhyam idam kSaNAt
this called saMsAra instantly.
*vlm.11. Egoism is seated as the minute seed, in the heart of the fig tree of the body; where it sprouts forth and stretches its branches, composing the different parts of the world (i. e. the seed of egoism develops itself in the form of the creation which is a creature of its own).
*sv. In the absence of the self.knowledge, however, the seed of egosense expands into a mighty tree in the twinkling of an eye, for in the seed is hidden the entire tree with all its innumerable branches, leaves, flowers and fruits. The men of wisdom perceive that the entire creation is hidden in the egosense.
अहम्त्ववटधानान्तःस्थितदेहबृहद्द्रुमः । संसारशाखानिवहम् यत्र तत्र तनोत्यलम् ॥७।१७।१२॥
ahamtva.vaTa.dhAna anta:sthita.deha.bRhat.druma: saMsAra.zAkhA.nivaham yatra tatra tanoti alam
.
ahamtva.vaTa.dhAna
anta.sthita=deha+bRhad.druma:
y egoity.vaTa.dhAna anta.sthita=deha+bRhad.druma +
saMsAra.zAkhA.nivaham yatra
tatra tanoti alam x.
*sv. In the absence of the self.knowledge, however, the seed of egosense expands into a mighty tree in the twinkling of an eye, for in the seed is hidden the entire tree with all its innumerable branches, leaves, flowers and fruits. The men of wisdom perceive that the entire creation is hidden in the egosense.
*vlm.12. Again the big tree of the body, is contained within the minute seed of egoism; which bursts out in the branches forming the several parts of the universe,
शाखाशतेद्धदलपुष्पफलद्रुमोऽस्ति बीजोदरे ननु दृशा परिदृश्यते असौ ।
zAkhA.zata.iddha.dala.puSpa.phala.druma: asti bIja.udare nanu dRzA paridRzyate asau |
देहोऽस्त्य हम्त्वकणिकान्तरशेषदृश्य=संवित्परीत इति बुद्धिदृशैव दृष्टम् ॥७।१७।१३॥
deha: asti ahamtva.kaNika.antara.zeSa.dRzya=saMvit.parIta* iti buddhi.dRzA eva dRSTa.m
.
zAkhA.zata.iddha.dala.puSpa.phala.druma:
y branch.hundred.kindled.leaf.flower.fruit.tree =
asti being
bIja.udare nanu
within the seed now
by the seer is observed
dRzA paridRzyate
this body is
ahamtva.kaNika.antara.zeSa.dRzya.saMvit.parIta
y/i egoity.kaNika.within.zeSa.dRzya.saMvit.parIta/e
iti buddhi.dRzA eva dRSTa.m so by the inrellect of the seer only it is seen.
*sv. In the absence of the self.knowledge, however, the seed of egosense expands into a mighty tree in the twinkling of an eye, for in the seed is hidden the entire tree with all its innumerable branches, leaves, flowers and fruits. The men of wisdom perceive that the entire creation is hidden in the egosense.
*vlm.13. As the small seed is seen by every one, to contain within it a large tree, which develops itself into a hundred branches, bearing all their leaves, flowers and abundance of fruits; so doth the big body reside with the atomic seed of egoism, with all its endless parts of corporeal organs and mental faculties, which are discernible to the sight of the intelligent.
*vlm.13. As everyone sees the small seed as containing a large tree which develops itself into a hundred branches, bearing all their leaves, flowers and abundant fruit, so the big body resides within the atomic seed of egoism with all its endless parts of physical organs and mental faculties which are discernible to the sight of the intelligent.
देहादहम्त्वमनवाप्तवतो विचारैश् चिद्व्योममात्रवपुषो ऽथवोच्चैः ।
dehAt ahamtvam an.avApta.vata: vicArai: cit.vyoma.mAtra=vapuSa: athavA uccai:
नाहम्तवबीजजठरादसतोऽभ्युदेति संसारवृक्ष इह बोधमहाग्निदग्धात् ॥७।१७।१४॥
na aham.tava.bIja=jaTharAt asata: abhyudeti saMsAra.vRkSa* iha bodha.mahAgni=dagdhAt
.
VLM. ahantva*, ahantA / ahaMtvam
KG. ahaMtva, ahaMtA. note also the typo <ahaMtava>
TPD. always M in unbroken lines
FM. ahamtva, ahamtA / aham.tvam.
*this spelling must have been used to distinguish
the dvandva compound <ahaMtvam>, "I" o&r "You".
in the FM ed., I have abandoned M almost entirely,
retaining it mainly for cases like evaMvidha.
.
from the body
aham.tvam an*avApta.vata: "I"."you" not*acquiring.like
vicArai: by enquiries
cid.vyoma.mAtra=vapuSa: athavA uccai:
na aham.tava.bIja=jaTharAd
asata: abhyudeti
saMsAra.vRkSe iha here in the saMsAra Tree
bodha.mahAgni=dagdhAt from burning in the great fire of Bodha Realization.
*atha vA uccai: / athavA
*vlm.14 Egoism is not to be had in the body by reasoning, which points out the mind of everybody, but seek it in the sphere of Empty Consciousness. The seed of egoism does not spring from the heart of unreality. The blunder of the reality of the world is destroyed by the fire proceeding from the spiritual wisdom of the wise.
*sv. In the absence of the self.knowledge, however, the seed of egosense expands into a mighty tree in the twinkling of an eye, for in the seed is hidden the entire tree with all its innumerable branches, leaves, flowers and fruits. The men of wisdom perceive that the entire creation is hidden in the egosense.
@@@
fm7018
fm7018
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