fm6063 2.oc04-05 Dream of 100 rudras .z75

[jivadas]

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fm6063 2.oc04-05 Dream of 100 rudras .z75

https://www.dropbox.com/s/qgitd1fzpzpwbsk/fm6063%202.oc04..05%20Dream%20of%20100%20rudras%20.z75.docx?dl=0

 

 

 

Oॐm

 

 

 

 

 

 

 

 

vasiSTha said–

 

01|o/

वसिष्ठ उवाच ।

स कदा.चिद् ददर्श अथ रुद्रम् रुद्रपुरे खग: ।

वैरिञ्च-नलिनी-नाल-लीला-लाभेन लीलया ॥१॥

sa kadA.cit_dadarza atha rudram rudra.pure khaga: |

vairiJca-nalinI-nAla-lIlA-lAbhena lIlayA ||6|63|01||

.

he

somewhen saw then

rudra the Terrible

in Terrible City

he

was a skyfarer

splashing among the blue lotuses

for the fun of it

in the garden of vairincha.Creatorson

at play

.

~vlm.1 VASISHTHA continued:--This bird that sported beside the stalk of the lotus seat of Brahma, once went to the city of rudra with his god on his back, and there beheld the God rudra face to face. (The inferior Gods waited upon the superior deities).

 

02|o/

तत्र बुद्धिर् अभूत् तस्य "रुद्रो_स्हम्" इति निश्चिता ।

प्रतिबिम्ब.वद् आदर्शे द्राग्.इत्य्.एव हि बिम्बिता ॥२॥

tatra buddhi:_abhUt tasya "rudro_aham" iti nizcitA |

pratibimba.vat_Adarze drAk.iti_ eva hi bimbitA ||02||

.

there

his analytic mind came to Affect that

"rudra the Terrible am I"

—as when a reflection in a mirror is reflected—

in a flash

!

~vlm. ... the figure of the God was immediately imprest upon his mind, like the reflexion of an outward object in the mirror.

\

रुद्र-भूत.वपुस् तत्र तनुम् तत्याज ताम् असौ ।

rudra-bhUta.vapu:_ tatra tanum tatyAja tAm asau |

गन्ध: पवनताम् गच्छन् कुसुम-स्तबकम् यथा ॥३॥

gandha: pavanatAm gacchan kusuma-stabakam yathA ||3||

.

taking embodiment as a rudra-being

there & then

he abandoned his swan-body

as flowers release aroma to the air

.

~vlm.3. Being full of rudra in himself, he quitted his body of the bird, as the fragrance of a flower abandons the calyx, as it mixes with the breeze and flies in the open air.

 

04|o/

स रुद्रो रुद्र-भवने विजहार यथा .इच्छया ।

तैस् तै: शिव-पुराजारैर् गण-कोटि-गरिष्ठया ॥४॥

sa rudro rudra-bhavane vijahAra yathA_icchayA |

tai:_tai: ziva-purAjArai:_gaNa-koTi-gariSThayA ||04||

.

this rudra the Terrible dwelt in Fort Terrible

there at his ease

in company with some.ever ageless folk of shiva.City

:

a retinue of a thousand of the best

.

~vlm. ... in the company with the attendants and different classes of the dependant divinities of rudra.

 

05|Ø

रुद्रस् त्व् अन्.उत्तम-ज्ञान=विलास-एकतया तया ।

rudra:_ tu_ an.uttama-jJAna=vilAsa-ekatayA tayA |

स्वम् अशेषम् च वृत्तान्तम् अपश्यत् प्राक्तनम् धिया ॥५॥

svam azeSam ca vRttAntam apazyat_prAktanam dhiyA ||05||

.

but this Terrible rudra

thru

un.surpassed Wisdom at play in the Oneness

thru

That

he saw his accumulated history

he knew the past in his thoughts

.

#las —>#vilas —>#vilAsa m. shining forth, appearance, manifestation; sport, play, pleasure, diversion (esp. with women &c.; but also applied to any playful action or gesture) (vilAsAya, "for sport"); coquetry, affectation of coyness, wantonness (a form of feminine gesture considered as indicative of amorous sentiments); liveliness, joviality (considered as a masculine virtue); wantonness, lust; grace, charm, beauty; ‑gRha, ‑bhavana n. a pleasure-house; ‑dolA f. a pleasure-swing; ‑maya a. full of grace, charming. •• #vilAsana m play, sport, dalliance; fascination; vilasana m gleaming, flashing (of lightning); play, sport. - v.gRha, v.bhavana - n. ‑ a pleasure-house, Palace of Courtesans, whorehouse; v.dolA ‑ f. ‑ a pleasure-swing; v.maya ‑ adj. ‑ full of grace, charming. - v.kAnana –n. ‑ a pleasure-grove L.; - v.gRha, v.bhavana m a pleasure-house; - v.dolA ‑ f. ‑ a pleasure-swing; - v.maya - adj.I ‑ full of grace, charming; - v.vilAsatI ‑ f. ‑ a wanton or coquettish woman KAlid.; - v.vipina - n. ‑ a pleasure-grove; - v.vihAra ‑ m. ‑ a pleasure-walk, promenading bhartr.; - v.zayyA ‑ f. ‑ a pleasure-couch. y1.020.002 - y2.010.011— y3.004.003 -

~vlm.5. This rudra being then full of the best knowledge of divinity and spirituality; looked back in his understanding into the passed accounts of his prior lives, that were almost incalculable.

\

निरावरण-विज्ञान-वपु: स भगवांस् तदा ।

nirAvaraNa-vijJAna-vapu: sa bhagavAn*_ tadA |

उवाच स्वयम् एकान्ते स्वस्वप्न-शत-विस्मित: ॥६॥

uvAca svayam ekAnte svasvapna-zata-vismita: ||06||

.

embodying unveiled understanding

the Lord then spoke to himself alone in his own dream

spoke of a thousand amazing things

.

~vlm.6. Being then gifted with clear sightedness and clairvoyance, he was astonished at the view of naked truths, that appeared to him as sights in a dream, which he recounted to him as follows.

*Ott. #AvaraNa- वृ #vR – to withhold-> #varaNa – by enclosure #AvR – all.over -> #AvaraNam - the act of covering, &c. • in yv.FM the tt. is AvaraNa.Veiling – the Veil that Lady saMsArA wears in the brahman.Immensity •• #nirAvaraNa - unveiled, manifest, evident, veNis. •• #anAvaraNa - unveiling. •-• Comp. #anAvaraNa-buddha=jJAna - the unimpeded knowledge of a Buddha. •• #nirAvaraNa- - unveiled, manifest, evident, VeNis.

 

07|Ø

अहो नु चित्रा माया.इयम् तता विश्व-विमोहिनी ।

aho nu citrA mAyA_iyam tatA vizva-vimohinI |

असत्या.इव.अपि सद्-रूपा मरु-भूमिषु वारिवत् ॥७॥

asatyA_iva_api sad-rUpA maru-bhUmiSu vArivat ||07||

.

O

what a wonder

is

mAyA

this bewildering expanse of universe

:

altho it is not.So, a form seems.to.be So

like water in the desert

.

~vlm.7. O! how wonderful is this over spreading illusion, which is stretched all about us, and fascinates the world by its magic wand; it exhibits the palpable untruth as positive truth, as the dreary desert presents the appearance of limpid waters, in the sun beams spreading over its sterile sands.

 

08|Ø

इति प्रथमम् आज्ञातम् चिद् यो sहम् चित्तताम् गत: ।

iti prathamam AjJAtam cid_yo_'ham cittatAm gata: |

सर्व.संपन्न-सर्व.ज्ञ=गमनादि+विभावनात् ॥८॥

sarva.sampanna-sarva.jJa=gamanAdi+vibhAvanAt ||08||

.

thus ordained from the beginning

the Consciousness which is "I"

becomes Affective chitta

sarva.sampanna-

because of all-produced

sarva.jJa-gamana-Adi- allKnowing-going

vibhAvana - manifesting =

~vlm.8. I well remember my primary state of the pure intellect, and its conversion to the state of the mind; and how it was changed from its supremacy and omniscience, to the bondage of the limited body.

~AB. A iti smaraNa-dyotako nipAta: | aham prathamam prAktana-pAramArthika-sthityA cid eva | … ||

~sv.8 RUDRA recollected thus: Behold! How mysterious is this MAyA which deludes all the worlds: though it is unreal it appears to be real. First of all, in that indefinite consciousness which was myself there arose the mind with objective consciousness, though yet cosmic and omniscient.

ज्ञा jJA -> #jJA -> #AjJA -> #AjJA आज्ञा —direction • injunction + command, ordain <kartur AjJayA prApyate phalam / karma kim karma karma taj_jaDam>> ramana, upadeza.sAra.

 

09|Ø

यदृच्छया स्थितो जीवो भूत-तन्मात्र-रञ्जित: ।

yadRcchayA sthito_ jIvo_ bhUta-tanmAtra-raJjita: |

कस्मिंश्.चिद् अभवत् सर्गे भिक्षुर् अक्षुभितो ऽभित: ॥९॥

kasmin.cit_abhavat sarge bhikSu:_a‑kSubhita:_abhita: ||09||

.

as it happened

the Living.jIva existed as a being of that character

:

somewhere there came into creation

a Monk

who was unmoved by his surroundings

.

~sv.9 Then accidentally I happened to be the jîva which felt attracted to and charmed by the finest part of the cosmic elements. Therefore during a certain creation-cycle I became the mendicant who remained totally unagitated.

~vlm.9. It was by its own desire that the living soul assumed to itself a material body, formed and fashioned agreeably to its fancy, like a picture drawn in a painting; and became a mendicant in my person in one of its prior birth, when it was unattached to the objects exposed to view all around.

*Ott.part #yad -> #yadRccha‑ - Acting as one likes, self-will, independence (of action) • Chance, accident; usually used as yadRcchayA and translated by 'accidentally', 'by chance' •• #yadRcchA - self-will, spontaneity, accident, chance (beg.comp or yadRcchayA ind. - spontaneously, by accident, unexpectedly); (in gram.); yadRcchatas ind. by chance, accidentally; - y.lAbha-saMtuSTa- satisfied with obtaining what comes spontaneously, easily satisfied. -

 

10|Ø

तेन.अवयव-बन्धेन बहि: स्वैra-विहारिणी ।

tena_avayava-bandhena bahi: svaira-vihAriNI |

लीला ऽविलुलित-आकारा यदा रम्येति भावत: ॥१०॥

lIlA_avilulita_AkArA yadA ramyeti bhAvata: ||10||

.

tena avayava-bandhena – by that bondage of the body =

bahi: svaira-vihAriNI – external =

lIlA_avilulita-AkArA yadA ramyeti bhAvata: - x.

~vlm.10. The same mendicant sat in his devotion, by controlling the actions of the members of his body, and began to reflect on outward objects, with great pleasure in his mind.

~sv.10-12 He was able to overcome all distractions and remain immersed in the practice of contemplation. However, every subsequent action is more powerful than a previous act.

 

11|o/

सर्व.भाव-उपमर्देन तद्.अभ्यास-वशात् तदा ।

ताम् एव सो sन्वभूद् भिक्षुस् त्यक्त्वा.अन्यम् मनन-उदयम् ॥११॥

sarva.bhAva-upamardena tad.abhyAsa-vazAt_tadA |

tAm eva so_'nvabhUd_bhikSu:_ tyaktvA_anyam manana-udayam ||11||

.

exhausting every state thru intense Practice then, all his Play

the Monk experienced

abandoning the rise of any thought

.

~vlm.11. He buried all his former thoughts in oblivion, and thought only of the object that he was employed to reflect upon: and this thought so engrossed and worked upon his mind, that it prevented the rise of any other thought in it.

मृद् #mRd -> #upamarda – wearing.out -> #upamRd -> #upamardanam - the act of injuring, violation; suppression, oppression *Comm. on KAtyzr.

 

12|Ø

चमत्कृतिश् चेतसि या रूढा सा.एव विजृम्भते ।

camat.kRti:_ cetasi yA rUDhA sA_eva vijRmbhate |

वल्ली त्यजति नैदाघी पीतम् अप्यम्बु माधवम् ॥१२॥

vallI tyajati naidAghI pItam api_ ambu mAdhavam ||12||

.

camatkRti:_cetasi yA – a Wonder in chetas.Affectivity =

rUDhA arisen

sA_eva vi.jRmbhate – it soon opens.wide =

vallI tyajati naidAghI – a vine escapes the scorching heat =

pItam api_ambu mAdhavam – drinking a bit of water in spring.

~vlm.12. The phenomenon which appears in the mind, offers itself solely to the view also, (by supplanting the traces of the past); as the brownness of fading autumn, supercedes the vernal verdure of leaves and plants, so the man coming to his maturity, forgets the helpless state of his boyhood, and is thoughtless of his approaching decay and decline.

~AB. .. naidAghI nidAghoSNa-camatkRti-vyAptA ..

कृ #kR -> #camatkR - to express astonishment • to produce astonishment •• #camatkRti camat-kRti f. astonishment, surprise. {there is no root

#naidAgha- mf(ई)n. (न्/ऐ-) relating to the hot season , summer-like , scorching Megh. 

 

13|Ø

स भिक्षुर् जीवटो भूत्वा जन्तुर् जरठ-वासन: ।

sa bhikSu:_ jIvaTo bhUtvA jantu:_ jaraTha-vAsana: |

तेषु देहेषु प्रभ्राम रन्ध्रेष्व् इव पिपीलिका ॥१३॥

teSu deheSu prabhrAma randhreSu_ iva pipIlikA ||13||

.

the Monk has come.to.be

jIvaTa the Liver

a person whose conditioning, as it matures, has led him to wander

in these bodies

creeping like a termite from hole to hole

.

~vlm.13 Thus the mendicant became the Brahman Jivátá by his fallible and fickle desire, which laid him to wander from one body to another, as little ants enter into the holes of houses and things.

 

14|Ø

आत्मनि द्विज-भक्तत्वात् सो sपश्यद् द्विजताम् अथ ।

Atmani dvija-bhaktatvAt sa:_ apazyat_dvijatAm atha |

भाव.अभाव-विपर्यासे बलवान्.एव वर्धते ॥१४॥

bhAva.abhAva-viparyAse balavAn eva vardhate ||14||

.

in himself

there were the traces of a Twiceborn brAhmaNa

&

he knew the state of a Twice.born

then

from state to different state

he grew in strength

.

~vlm.14. Being fond of Brahma hood and reverential to Bramans in his mind, he became the wished for person in his own body; because the reality and unreality have the power of mutually displacing one another, according to the greater influence of either. (The weaker yeilds and makes room to the stronger, like the survival of the fittest).

 

15|Ø

सामन्तताम् अवाप.असौ विप्र: संतत-चिन्तताम् ।

sAmantatAm avApa_asau vipra: saMtata-cintatAm |

सातत्येन रस: पीत: फलताम् एति पादपे ॥१५॥

sAtatyena rasa: pIta: phalatAm eti pAdape ||15||

.

sAmantatAm – the state of a Prince =

avApa asau vipra: - this vipra.Seer got =

saMtata-cintatAm – continuous thoughtfulness

sAtatyena continually

rasa: pIta: the essence being drunk

phalatAm eti pAdape – goes to fruition in a thirsty tree.

तन् #tan -> #tata -> #satata- - constant, perpetual, continual, uninterrupted (only in comp. and #satatam -ind.- "constantly, always, ever"; with <na>, "never") •• #sAtatyam - continuity, uninterruptedness •• *sAtatyena - continually , permanently.

~sv.15 Then in course of time and on account of persistent contemplation, he became a king: surely, water imbibed by the plant becomes its fruit!

~vlm.15. The Brahman next obtained the chieftainship, from his strong predilection for the same; just as the tree becomes friutful by its continuous suction of the moisture of earth. (The common mother of all).

 

16|o/

राज्य.अर्थम् धर्म-कार्याणाम् कर्तृत्वात् सो sभवन्_नृप: ।

स कामुक​तया राजा सुर.स्त्रीत्वम् अवापह ॥१६॥

rAjya.artham dharma-kAryANAm kartRtvAt so_'bhavan_nRpa: |

sa kAmukatayA rAjA sura.strItvam avApaha ||16||

.

having performed the dharmic duties of government

he was a Man.Lord

.

he was

because of his longing

the rAjA.King

got the condition of a Water.Nymph

.

~vlm.16. Being desireous of dispensing justice, and discharging all legal affairs, the general wished for royalty, and had his wishes fulfilled by this becoming a prince; but as the prince was over fond of his courtezans, he was transformed to a heavenly nymph that he prized above all in his heart.

 

17|Ø

लोला लोचन-लोमेन सा मृगी रस-शालिनी ।

lolA locana-lomena sA mRgI rasa-zAlinI |

बभूव वासना-मोहश् च.आहो दु:खाय जन्तुषु ॥१७॥

babhUva vAsanA-moha:_ca_Aho du:khAya jantuSu ||17||

.

lolA locana-lomena

sA mRgI rasa-zAlinI - the doe full of play =

babhUva vAsanA-moha:_ca & was a delusive vAsanA.Imprint

Aho du:khAya jantuSu & O for people sorrowful!

~vlm.17. But as the celestial dame prized the tremulous eye sight of the temorous deer, above her heavenly form and station; she was soon metamorphosed to an antelope in the woods, and destined to graze as a miserable beast for her foolish choice.

~sv.17 Purely on account of infatuation this nymph became a deer.

 

18|Ø

मृगी सा बत चित्त.स्था बभूव विपिने लता ।

mRgI sA bata citta.sthA babhUva vipine latA |

अवश्यं.भावि लवनम् लतिका.अनुबभूव ह ॥१८॥

avazyam.bhAvi lavanam latikA_anubabhUva ha ||18||

.

mRgI - the doe =

sA bata citta-sthA - x =

babhUva vipine latA – became a vine in the woods

avazya.bhAvi - necessarily becoming =

lavanam - x =

latikA anubabhUva ha – x.

#bata

~vlm.18. The fawn that was very fond of browzing the tender blades and leaves, became at last the very creeping plant, that had crept into the crevice of her lickerish mind.

*AB. lavanam chedanam ||

 

19|Ø

अन्त:संज्ञा=चिर-अभ्यस्तम् भ्रमरत्वम् अथ_आत्मनि ।

anta:saMjJA=cira-abhyastam bhramaratvam atha_Atmani |

सा.अपश्यत् सावमर्देन सदा तद्-भाव=भाविता ॥१९॥

sA_apazyat sa=avamardena sadA tad-bhAva=bhAvitA ||19||

.

anta:saMjJA=cira-abhyastam - defines within thru long practice =

bhramaratvam atha_Atmani - there then is a bee.ness in itself =

sA_apazyat she saw

sAvamardena sadA

tad-bhAva=bhAvitA - x.

~vlm.19. The creeper being long accustomed to dote on the bee, that used to be in its company; found in its consciousness to be that insect, after the destruction of its veritable form.

~sv.19-20 Contemplating the bee, it became a bee which then pierced a hole in the creeper. The bee became an elephant.

मृद् #mRd -> #avamRd -> #avamarda: - oppression , giving pain MBh. xii , 2183 R.

 

20|Ø

स.वरण-खुर-क्षोदम् अनुभूय.अथ भावितम् ।

sa.varaNa-khura-kSodam anubhUya_atha bhAvitam |

भूयो.भूय: प्र.बभ्राम महा.संसृति-samभ्रमम् ॥२०॥

bhUyo_bhUya: pra.babhrAma mahA.saMsRti-sambhramam ||20||

.

sa.varaNa-khura-kSodam - x =

anubhUya atha bhAvitam - x =

bhUyas-bhUyas prababhrAma mahAsaMsRti-sambhramam - x.

#khura

~vlm.20. Though well aware of its being crushed under the elephant, together with the lotus flower in which it dwelt, yet it was foolish to take the form of the bee, for its pleasure of roving about the world. (So the living soul enters into various births and bodies only to perish with them).

~sv.19-20 Contemplating the bee, it became a bee which then pierced a hole in the creeper. The bee became an elephant.

 

21|Ø

संसार-शत=पर्यन्ते रुद्र: सः.अहम् अहम् स्थित: ।

saMsAra-zata=paryante rudra: sa:_aham aham sthita: |

अस्मिन् संसार-संरम्भे स्व.मनोमात्र-samभ्रमे ॥२१॥

asmin saMsAra-saMrambhe sva.manomAtra-sambhrame ||21||

.

saMsAra-zata=paryante – within a hundred saMsAras =

rudra: sa:_aham - rudra the Terrible am I =

aham sthita: - I am located =

asmin saMsAra-saMrambhe – in this saMsAric mess =

sva.manomAtra-sambhrame – a mess that measures.out my own Mind

.

~vlm.21. Being thus led into a hundred different forms, said he, I am at last become the self-same rudra; and it is because of the capriciousness of my erratic mind in this changeful world.

~sv.21-22 I am rudra who has been a rudra during the past one hundred creation-cycles, and I roam this world-appearance which is nothing more than a psychological delusion.

*Ott.part. #paryanta m. - circuit, circumference, edge, limit, border • side, flank, extremity, end (end-comp. "bounded by", "extending as far as" • or beg.-comp "adjoining, neighbouring") • paryantam - ind. - entirely, altogether • (end-comp.) to the end of, as far as • paryantAt paryantam, from one end to the other • paryante - ind. - at the end • - a. - coming to an end with, being a match for • extending in all directions -> #aparyanta - unbounded, unlimited +

*jd.21 - saMsAra-zata=paryante – within a hundred saMsAras = rudra: sa:_aham - rudra the Terrible am I = aham sthita: - I am located = asmin saMsAra-saMrambhe – in this saMsAric mess = sva.manomAtra-sambhrame – a mess that measures.out my own Mind.

 

22|o/

एवम् अत्यन्त-चित्रासु संसार-अरण्य-भूमिषु ।

वह्नीष्व् अहम् अति.भ्रान्तस् त्व् अशून्या.अस्त्व् .इव भूरिश: ॥२२॥

एवम् अत्यन्त-चित्रासु संसार-अरण्य-भूमिषु ।

evam atyanta-citrAsu saMsAra-araNya-bhUmiSu |

वह्नीष्व् अहम् अति.भ्रान्तस् त्व् अशून्या.अस्त्व् .इव भूरिश: ॥२२॥

vahnISu_ aham ati.bhrAnta:_ tu_ azUnyA_astu_ iva bhUriza: ||22||

.

evam atyanta-citrAsu - and so among unending wonders =

saMsAra-araNya-bhUmiSu – in the forest.lands of saMsAra =

vahnISu_ aham ati.bhrAnta:_ tu x

azUnyA_astu_ iva bhUriza: - x.

~vlm.22. Thus have I wandered through the variegated paths of life, in this wilderness of the world; and I have roamed in many aerial regions, as if I trod on solid and substantial ground.

~sv.21-22 I am rudra who has been a rudra during the past one hundred creation-cycles, and I roam this world-appearance which is nothing more than a psychological delusion.

 

23|o/

कस्मिंश्.चिद् अभवम् सर्गे त्व् अहम् जीवट-नामक: ।

कस्मिंश्.चिद् ब्रह्मण-श्रेष्ठ: कस्मिंश्.चिद् वसुधा.अधिप​: ॥२३॥

कस्मिंश्.चिद् अभवम् सर्गे त्व् अहम् जीवट-नामक: ।

कस्मिंश्.चिद् ब्रह्मण-श्रेष्ठ: कस्मिंश्.चिद् वसुधाधिप​: ॥२३॥

kasmiMz.cid_abhavam sarge tu_ aham jIvaTa-nAmaka: - and somewhere in creation I became "I jivaTa the Liver" =

kasmiMz.cid_brahmaNa-zreSTha: - somewhere a respected brAhmaNa =

kasmiMz.cid_vasudhA.adhipa: - somewhere an Earth.Overlord.

~vlm.23. In some one of my several births under the name of jivátá, and in another I became a great and respectable Brahman, I became quite another person again, and then found myself as a ruler and lord of the earth. (So every man thinks and acts himself, now as one person and in the stage of his life. Shakespeare).

~sv.23-24 In one creation-cycle I was Jivata, in another I was the brahmana, in another I was the king and in yet another I was the swan.

 

24|o/

हंस: पद्म-वने भूत्वा विन्ध्य-कच्छे च वारण: ।

हरिणो देह-यन्त्र-आदौ दशाम् अहम् इमाम् हत: ॥२४॥

haMsa: padma-vane bhUtvA vindhya-kacche ca vAraNa: |

hariNo deha-yantra-Adau dazAm aham imAm hata: ||24||

.

haMsa: padma-vane bhUtvA - having become a swan in a lotus patch =

vindhya-kacche ca vAraNa: - x =

hariNa: deha-yantra-Adau dazAm aham imAm hata: - x.

~vlm.24. I had been a drake in the lotus-bush; and an elephant in the vales of vindhya; I then became a stag in the form of my body, and fleetness of my limbs; (and in the formation of mind also).

 

25|Ø

अत्र वर्ष-सहस्राणि चतुर्-युग-शतानि च ।

atra varSa-sahasrANi catur-yuga-zatAni ca |

समतीतान्य् अनन्तानि दिनर्तु-चरितानि च ॥२५॥

samatItAni_ anantAni dinartu-caritAni ca ||25||

.

atra varSa-sahasrANi - now thousands of years =

catur-yuga-zatAni ca – hundreds of cycles of Ages =

samatItAni  - passed by =

anantAni  - unending =

dinartu-caritAni ca – and the seasons passed.

~vlm.25. After I had deviated at first from my state of godliness, I was still settled in the state of a devotee with devotedness to divine knowledge; and practicing the rites befitting my position, (such as listening to holy lectures, meditating on the mysteries of nature and so forth).

~vlm.26. In this state I passed very many years and ages, and many a day and night and season and century, glided on imperceptibly in their courses over me. (It is said that the sedate and meditative are generally long living men, as we learn in the accounts of the ancient patriarchs, and in those of the yogis and lámas in our own times).

~sv.25 Thus have I been revolving in this wheel known as the mind and the body.

 

26|Ø

मम प्रथमम् एव प्राक्.चलितस्य परात् पदात् ।

mama prathamam eva prAk.calitasya parAt padAt |

तत्त्व.ज्ञानितया रूढो भिक्षुत्वे योग्यताक्रम: ॥२६॥

tattva.jJAnitayA rUDho_ bhikSutve yogyatAkrama: ||26||

.

mama prathamam eva  - for me at the first =

prAk.calitasya – after hvg moved apart =

parAt_padAt – from the perfect state =

tattva.jJAnitayA - by the state of Thatness-Knower

rUDha: bhikSutve - risen in Monkhood =

yogyatA-krama: - according.with competence.

~vlm.26. In this state I passed very many years and ages, and many a day and night and season and century, glided on imperceptibly in their courses over me. (It is said that the sedate and meditative are generally long living men, as we learn in the accounts of the ancient patriarchs, and in those of the yogis and lámas in our own times).

~sv.26 It is aeons since I slipped from that supreme self or infinite consciousness.

 

27|Ø

भूयो-भूयो य एव.अस्य जीवस्य उदेत्य्.अविघ्नत: ।

bhUyo_bhUyo_ ya* eva_asya jIvasya udeti_ avighnata: |

सो sत्यन्तम् अ-रसेन.अपि तम् एव.आश्व् अनुधावति ॥२७॥

so_atyantam a-rasena_api tam eva_Azu_ anudhAvati ||27||

.

bhUyo-bhUyo x

ya eva_asya jIvasya udeti_ avighnata: - x =

so_atyantam a-rasena_api x

tam eva_Azu_ anudhAvati - x =

~vlm.27. But I deviated again and again from my wonted course, and was as often subjected to new births and forms; until at last I was changed to Brahma's vehicles of the hansaor anser, and this was by virtue of my former good conduct and company.

~sv.27-28 Soon after that fall I was that mendicant who was still endowed with knowledge of the truth. Then after passing through very many incarnations, through the grace of rudra whom I happened to behold, I have become rudra.

 

28|Ø

दृढ.अभ्यासो य एव.अस्य जीवस्य.उदेत्य्.अविघ्नत: ।

dRDha-abhyAso_ ya* eva_asya jIvasya_udeti_ avighnata: |

सो sत्यन्तम् अ-रसेन.अपि जीवस्य विनिवर्तते ॥२८॥

so_atyantam a-rasena_api jIvasya vi.nivartate ||28||

.

jd.28 - dRDha-abhyAsa: ya: eva - what is indeed the firm practice =

asya jIvasya - of this Living.jIva =

udeti - arises =

avighnata: - unobstructedly. =

sa: x

atyantam arasena api x

jIvasya vinivartate - x.

~vwv. var. arasena api tam eva Azu_ anudhAvati || Only that firm practice of this living being, which arises unobstructed, even with extremely inefficacious (lives intervening), pursues him quickly.

~vlm.28. The firm or wonted habit of a living beings, must come out unobstructed by any hindrance what sover; and though it may be retarded in many intermediate births for even a millennium; yet it must come and layhold on the person some time or other. (Habit is second nature, and is in bred in every being; and what is bred in the bone, must run in the blood).

~sv.27-28 Soon after that fall I was that mendicant who was still endowed with knowledge of the truth. Then after passing through very many incarnations, through the grace of rudra whom I happened to behold, I have become rudra.

 

29|Ø

काकतालीय-योगेन कदा.चित् साधु-संगमात् ।

kAkatAlIya-yogena kadA.cit sAdhu-saMgamAt |

अ.शुभो भावनाभ्यासो जीवस्य विनिवर्तते ॥२९॥

a.zubho_ bhAvanA.abhyAso_ jIvasya vinivartate ||29||

.

kAkatAlIya-yogena - by way of the Coconut.Crow =

kadA.cit sAdhu-saMgamAt – somewhen thru good company =

a.zubho bhAvanA-abhyAso jIvasya - the jIva's incorrect practice of bhAvanA.Feeling =

vinivartate – ceases / turns.back.

~vlm.29. It is by accident only, that one has the blessing of some good company in his life; and then his inborn want may be restrained for a time, but it is sure to break out with violence in the end, in utter defiance of every check and rule.

~sv.29 When the jîva by coincidence comes into contact with an enlightened person, then its impure _vAsanA s (tendencies) turn away.

 

n|Ø

संगत्य्-अधिगतम् च_एष केवलम् स्व.उदयम् प्रति ।

saMgati-adhigatam ca_eSa* kevalam sva.udayam prati |

प्राक्तनो वासना-अभ्यासो हातुर् उद्यमम् ईक्षते ॥३०॥

prAktano_ vAsanA-abhyAso_ hAtu:_ udyamam IkSate ||30||

.

saMgati-adhigatam ca_eSa: x

kevalam sva.udayam prati – Fulness arising in himself =

prAktano_ vAsanA-abhyAso x

hAtu:_ udyamam IkSate – x.

~vlm.30. But he who betakes himself to good society only, and strives always for his edification in what is good and great, is able to destroy the evil propensities which are inbred in him; because the desire to be good, is what actually makes one so. (Discipline conquers nature).

~AB.

~sv.30 This happens to that person who constantly longs for such contact with an enlightened person.

VA - pls, explain

One, who totally learned, .....

sees the end of past trained vasanas

AS:
Having learned from the interactions (with good people) (संगत्यधिगतं), (further progress) towards absolute elevation (केवलं स्वोदयं प्रति), his prior practice of desires 
(प्राक्तनो वासनाभ्यासो) awaits his efforts to discard them (the desires).
As AB explains, this clarifies that it is necessary to make efforts; this final change may not happen by chance as in the previous verse.

31|Ø

यच् च .इह.अभ्यस्यते ऽजस्रम् यच् च देह.अन्तरे ऽपि च ।

yat_ca_iha_abhyasyate_ajasram yat_ca deha-antare_api ca |

जाग्रत्.स्वप्नेष्व् असद् अपि तत् सद् इत्य् अनुभूयते ॥३१॥

jAgrat.svapneSu_ asat_ api tat sat_ iti_ anubhUyate ||31||

.

yat_ca_iha_abhyasyate_ajasram –whatever here is practiced constantly =

yat_ca deha-antare_api ca – and whatever in the body too =

jAgrat.svapneSu_asat_ api – in waking.dreams altho unreal =

tat sat_ iti_ anubhUyate – That is experienced as being.So.

~vlm.31. Whatever a man is accustomed to do or think upon constantly, in this life or in the next state of his being; the same appears as a reality to him in his waking state of day dream, as unreality appears as real in the sleeping or night dream of a man. (It is the imagination that figures unrealities in divers forms both in the day as also in the night dreams of men).

~sv.31-32 Such constant longing (or abhyasa) itself materialises and becomes an accomplished fact.

अस् #as -> #abhyas -> #abhyAsa - vairAgya is the absence of diffused thoughts • abhyAsa is concentration on one thought only. The one is the positive and the other the negative aspect of meditation. ramaNa, t.287. + #abhyAsayoga अस् #as -> #abhyAsa-yoga - Practical Yoga • hard work + abhyAsa has a particular sense in YV, as repetitive experience thru the practice of yoga, esp. the constant realization of Emptiness/Fullness +

 

32|Ø

तत्.तद् अर्थ-क्रियाकारि दु:खाय च सुखाय च ।

tat.tat_ artha-kriyAkAri du:khAya ca sukhAya ca |

उदेति भावनम् तस्माद् भावन-अभावनम् जय: ॥३२॥

udeti bhAvanam tasmAt_ bhAvana-abhAvanam jaya: ||32||

.

tat.tat_ artha-kriyAkAri - thatever-purpose-action-doer =

du:khAya ca sukhAya ca – of both misery and pleasure =

udeti bhAvanam tasmAd x

bhAvana-abhAvanam jaya: - x.

~vlm.32. Now the thoughts that employ our minds, appoint our bodies also to do their wished for works; and as these works are attended with some temporary good as well as evil also; it is better therefore to restrain and repress the rise of those tumultuous thoughts, than cherish them for our pleasure or pain.

~sv.31-32 Such constant longing (or abhyasa) itself materialises and becomes an accomplished fact.

VA - Thoughts prompting actions for whatever (worldly) goal bring

results with both joy and sorrow, therefore thoughts should be

destroyed.

AS:
I agree with the general meaning. I would reword it thus:
Thoughts of actions, for diverse purposes (तत्तदर्थक्रियाकारि) lead to (उदेति) the corresponding sorrow or joy, (hence) victory comes from making such thoughts absent.

33|o/

भावना.एव स्वम् आत्मानम् देहो sयम् इति पश्यति ।

अ-सत्ता.मात्र-विस्तारम् गुल्मकत्वम् इव.अङ्कुर: ॥३३॥

bhAvanA_eva svam AtmAnam deho_'yam iti pazyati |

a-sattA.mAtra-vistAram gulmakatvam iva_aGkura: ||33||

.

bhAvanA_eva - only Imagination =

svam AtmAnam – as its own self =

deha: ayam iti pazyati – Body sees it so =

a-sattA.mAtra-vistAram x

gulmakatvam iva_aGkura: - x.

~vwv.666 ... It is only imagination that sees ones Self thus: "This is the body".

~vlm.33. It is only the thought in our minds, that makes us to take our bodies for ourselves or souls; and that stretches wide this world of unrealities, as the incased seed sprouts forth and spreads itself into a bush. (The thought bears the world in it, as the will brings it to view).

~sv.33 Surely it is because of one's inner conviction 'This body is my self" that this unreal perception expands.

 

34|Ø

भावना प्रेक्ष्यमाणा.एषा न किम्.चिद् इह शिष्यते ।

bhAvanA prekSyamANA_eSA na kim.cid_iha ziSyate |

न च विद्यत एव.इति तद्.भ्रमेण.अलम् अस्तु न: ॥३४॥

na ca vidyata eva_iti tad.bhrameNa_alam astu na: ||34||

.

bhAvanA prekSyamANA_eSA x

na kim.cid_iha ziSyate |

na ca vidyate eva_iti - nor is it ever seen to be so =

tad.bhrameNa_alam astu na: |

~vlm.34. The world is but the thought in sight or a visible form of their visible thought, and nothing more in reality besides this phantasm of it, and an illusion of our sight.

~sv.34 If one were to enquire into its true nature, one would find that nothing remained! Enough of even such enquiry, which leads to nothing.

 

35|o/

भ्रमस्य जागतस्य.अस्य जातस्य.आकाश-वर्णवत् ।

bhramasya jAgatasya_asya jAtasya_AkAza-varNavat |

असंवेदन-मात्र_एकम् मार्जनाय.अलम् अस्तु न: ॥35||

asaMvedana-mAtra_ekam mArjanAya_alam astu na: ||35||

.

bhramasya jAgatasya_asya - of this delusion, the world, =

jAtasya_AkAza-varNavat - x =

asaMvedana-mAtra-ekam x

mArjanAya_alam astu na: - x.

~vlm.35. The illusive appearance of the world, presents itself to our sight, like the variegated hues of the sky, it is therefore by our ignoring of it, that we may be enabled to wipe off those tinges from our minds.

~sv.35 This world is an optical illusion like the blueness of the sky. It is ignorance. Enough of even this effort to purify that ignorance!

 

36|o/

अ-सन्मयीस्वरूपा_एषा परम् सत्ता.एव लालनी ।

वर्तते चेद् निनोदाय किम्.चित् सा न करिष्यति ॥३६॥

a-sanmayIsu_ arUpA_eSA param sattA_eva lAlanI |

vartate ced_ninodAya kim.cit sA na kariSyati ||36||

.

a-san.mayIsu_a-rUpA_eSA x

param sattA_eva lAlanI - x =

vartate cet_ninodAya x

kim.cit sA na kariSyati - x.

~vlm.36. It is an unreal appearance, displayed by the supreme Essence (of God or His intelligence); as a real existence at his pleasure only, and can not therefore do any harm to any body.

~sv.36 If this world-appearance which is unreal continues to appear, let it: it can do no harm.

 

37|Ø

तत्तान् सर्वान् स्व.संसारान् उत्थाय​.आलोकयाम्य्.अहम् ।

tattAn sarvAn sva.saMsArAn utthAya_AlokayAmi_aham |

सम्यग्.आलोकदानेन तेभ्य.एकी.करोम्य्.अहम् ॥३७॥

samyak.AlokadAnena tebhya:_ ekI.karomi_aham ||37||

.

tat

tAn sarvAn sva.saMsArAn - all those self.rememberings =

utthAya - hvg raised =

AlokayAmi aham - x =

samyag.Aloka-dAnena tebhya: x

ekI.karomi_ aham – I make one.

~vlm.37. I rise now and then to look into all these varieties in nature, for the sake of my pleasure and curiosity; but I have the true light of reason in me, whereby I discern the one unity quite apart from all varieties.

~sv.37 I shall retrace the chain of imaginary transformations and restore their underlying unity.

 

38|Ø

इति संचिन्त्य रुद्रो sसौ तम् सर्गम् प्रजगाम ह ।

iti saMcintya rudro_asau tam sargam prajagAma ha |

यत्र भिक्षुर् विहार.स्थ: सुप्त: शव इव स्थित: ॥३८॥

yatra bhikSu:_vihAra.stha: supta: zava iva sthita: ||38||

.

so he thought

&

this rudra the Terrible set.out for that creation

where the Monk was asleep in his cell

settled like a corpse

.

~vlm.38. After all these recapitulations, the incarnate rudra returned to his former state, and reflected on this condition of the mendicant, whose body was now lying as a dead corpse on the barren ground.

~sv.38 VASISTHA continued: Thus having resolved, rudra went to where the body of the mendicant lay.

 

39|o/

बोधयित्वा.अथ तम् भिक्षुम् चेतसा चेतनेन हि ।

bodhayitvA_atha tam bhikSum cetasA cetanena hi |

भोजयाम्.आस सस्मार भिक्षुर् अपि.आत्मनो भ्रमम् ॥३९॥

bhojayAm.Asa sasmAra bhikSu:_ api_Atmano bhramam ||39||

.

bodhayitvA_atha tam bhikSum - he awoke the Monk =

cetasA cetanena hi - with affective affectation =

bhojayAm.Asa sasmAra x

bhikSu:_ api_Atmano bhramam |

~vlm.39. ... by infusing his intelligence into it; when the resuscitated Bhikshu came to understand, that all his wonderings were but hallucinations of his mind.

~sv.39 He awakened it and inspired it to remember all that had taken place.

 

40|Ø

रुद्रम् आत्मानम् आलोक्य जीवता.आदि-मयम् तथा ।

rudram AtmAnam Alokya jIvatA.Adi-mayam tathA |

बोधाद् अविस्मय-अर्हो sपि स भिक्षुर् विस्मयम् ययौ ॥४०॥

bodhAt_a-vismaya-arha:_api sa* bhikSu:_vismayam yayau ||40||

.

rudram AtmAnam Alokya – beholding rudra himself =

jIvaTA.Adi-mayam tathA – just like the Liver and the rest =

bodhAt - on waking =

avismaya-arho_api - tho not a matter for amazement =

sa bhikSu:_ vismayam yayau – the Monk became amazed.

~vlm.40. The mendicant finding himself the same with rudra standing in his presence, as also with the bygone onces that he recollected in his remembrance; was astonished to think how he could be one and so many, though it is no wonder to the intelligent, who well know that one man acts many parts in life.

~sv.40 The mendicant saw rudra as his own self and also recollected all that had happened.

 

41|o/

अथ रुद्रस् तथा भिक्षुर् द्वाव्.एव.उत्थाय जग्मतु: ।

क्व.अपि जीवट-संस्मारम् चिद्.आकाश-एक.कोण=गम् ॥४१॥

atha rudra:_tathA bhikSu:_dvau_eva_utthAya jagmatu: |

kva_api jIvaTa-saMsmAram cid.AkAza-eka.koNa=gam ||41||

.

atha rudras – and then rudra

tathA bhikSu: - thus the Monk

dvau_eva_utthAya jagmatu: - both of them got up =

kva_api jIvaTa-saMsmAram - x =

cid.AkAza-eka.koNa=gam - x.

~vlm.41. Afterwards both rudra and the medicant got up from their seats, and proceeded to the abode of the Jivátá, situated in corner of the intellectual sphere, (i.e. the mundane world which lies in the divine intellect).

~sv.41-43 Then both of them went to where Jivata lived in the same infinite consciousness. They revived his body.

 

42|Ø

तत्र तद्.भुवनम् गत्वा तद्.द्वीपम् तच् च मण्डलम् ।

tatra tad.bhuvanam gatvA tad.dvIpam tac_ca maNDalam |

विषयम् तत्.पुरम् तच् च तम् च पाणाव् असि-ग्रहम् ॥४२॥

viSayam tat.puram tat_ca tam ca pANAv asi-graham ||42||

.

tatra – there =

tad.bhuvanam gatvA – to that place hvg gone =

tad.dvIpam – that Land =

tac_ca maNDalam - and to its capital =

viSayam tat.puram tac_ca x

tam ca pANAv asi-graham – x.

~vlm.42. They then passed over many Continents, Islands, provinces and districts, until they arrive at the abode of Jivátá, where they found him lying down with a sword in hand.

~sv.41-43 Then both of them went to where Jivata lived in the same infinite consciousness. They revived his body.

 

43|o/

सुप्तम् ददृशतुर् नष्ट-संज्ञम् जीवटकम् शवम् ।

स्थापयित्वा वपुर् भावम् प्रभान्तम् भव-भूमिषु ॥४३॥

suptam dadRzatu:_ naSTa-saMjJam jIvaTakam zavam |

sthApayitvA vapu:_ bhAvam prabhAntam bhava-bhUmiSu ||43||

.

suptam dadRzatu: - him asleep they saw =

naSTa-saMjJam - conceptionless =

jIvaTakam zavam – a Liverlike corpse =

sthApayitvA vapu: - the body stopped =

bhAvam prabhAntam x

bhava-bhUmiSu - x.

~vlm.43. They saw Jivátá lying asleep and insensible as a dead body, whep rudra laid aside his bright celestial form, in order to enter into the earthly abode of the deceased. (The Gods are said to assume human shapes in order to mix with mankind).

~sv.41-43 Then both of them went to where Jivata lived in the same infinite consciousness. They revived his body.

 

44|Ø

तम् प्रबोध्य नियोज्य.आशु चेतसा चेतनेन च ।

tam prabodhya niyojya_Azu cetasA cetanena ca |

एक-रूपास् त्रि.रूपास् ते रुद्र-जीवट-भिक्षुका: ॥४४॥

eka-rUpA:_ tri.rUpA:_ te rudra-jIvaTa-bhikSukA: ||44||

.

tam prabodhya niyojya_Azu - him awakened & functioning =

cetasA cetanena ca – thru affective Affectivity =

eka-rUpA:_ tri.rUpA:_ te - one form as three forms are they =

rudra-jIvaTa-bhikSukA: - rudra the Terrible & jIvaTa the Lifer, & the Monk.

~vlm.44. They brought him back to life and intelligence, by imparting to him portion of their spirit and intellect; and thus was this one soul exhibited in the triple forms of rudra, Jivátá and the mendicant.

~sv.44-45 The three were indeed one.

 

45|Ø

बोधवन्तो.अप्य् अबुद्धा.आभा विस्मिता अप्य् अविस्मिता: ।

bodhavanto_api_ abuddhA_AbhA vismitA:_ api_ avismitA: |

बभुस् तूष्णीम्.स्थिताश् चित्र-कृत-आकारा इव क्षणम् ॥४५॥

babhu:_ tUSNIm.sthitA:_ citra-kRta-AkArA iva kSaNam ||45||

.

bodhavanto_'pi_ abuddhA_AbhA x

vismitA api_ a-vismitA: |

babhu:_ tUSNIm.sthitA:_ citra-kRta-AkArA iva kSaNam |

~vlm.45. They wish all their intelligence, remained ignorant of one another, and they marvelled to look on each other in mute ashtonishment, as if they were the figures in painting.

~sv.44-45 The three were indeed one.

 

46|Ø

अथ जग्मुश् च ते सर्वे क्व.चिद् व्योमनि संस्थितम् ।

atha jagmu:_ ca te sarve kva.cid_vyomani saMsthitam |

विप्र-संसारम् आरब्धम् परिभूत-स.घुंघुमम् ॥४६॥

vipra-saMsAram Arabdham paribhUta-sa.ghuMghumam ||46||

.

atha jagmu:_ ca te sarve - and then they all went =

kva.cid_vyomani saMsthitam - somewhere in the spacious sky =

vipra-saMsAram Arabdham x

paribhUta-sa.ghuMghumam |

~vlm.46. Then the three went together in their aerial course, to the air built abode of the Brahman; who had erected his baseless fabric in empty air, and which resounded with empty sounds all around. (The open air being the receptacle of sounds, the aerial abodes of celestials are incessantly infested by the sounds and cries of peoples rising upwards from the nether world).

~sv.46-48 These three who were wonder-struck at this mystery, then proceeded to the place of the brahmana who was asleep embraced by his wife.

 

47|o/

ते तत्र भुवनम् गत्वा तद् द्वीपम् तच् च मण्डलम् ।

विषयम् तच् च तम् ग्रामम् प्रापुस्तम् ब्राह्मण-आलयम् ॥४७॥

te tatra bhuvanam gatvA tat_ dvIpam tac_ca maNDalam |

viSayam tac_ca tam grAmam prApustam brAhmaNa-Alayam ||47||

.

te tatra bhuvanam gatvA x

tat_ dvIpam tac_ca maNDalam - x =

viSayam tac_ca tam grAmam prApustam brAhmaNa-Alayam – x.

~vlm.47. They passed through many aerial regions, and barren and populaus tracts of air; until they found out at last the heavenly residence of the Brahman.

~sv.46-48 These three who were wonder-struck at this mystery, then proceeded to the place of the brahmana who was asleep embraced by his wife.

 

48|o/

विप्रम् ते ददृशु: सुप्तम् कलत्र-वलितम् गृहे ।

कण्ठे गृहीतम् ब्राह्मण्या बहिर् जीवम् इव स्थितम् ॥४८॥

vipram te dadRzu: suptam kalatra-valitam gRhe |

kaNThe gRhItam brAhmaNyA bahi:_ jIvam iva sthitam ||48||

.

vipram te dadRzu: suptam they saw the sleeping Seer

kalatra-valitam gRhe – surrounded by his family at home =

kaNThe gRhItam brAhmaNyA

bahi:_ jIvam iva sthitam - x.

~vlm.48. They saw him sleeping in his house; beset by the members of his family about him; while his Brahmani folded her arms about his neck, as if unwilling to part with her deceased husband. (The Brahman in heaven, was seen in the state of his parting life).

~sv.46-48 These three who were wonder-struck at this mystery, then proceeded to the place of the brahmana who was asleep embraced by his wife.

 

49|o/

तम् प्रबोध्य नियोज्य_आशु चेतसा चेतनेन च ।

तत्.स्थास् ते बहवो sप्य्.अन्ये स-विस्मय-विविस्मया: ॥४९॥

tam prabodhya niyojya_Azu cetasA cetanena ca |

tat.sthA:_ te bahavo_'pi_ anye sa-vismaya-vivismayA: ||49||

.

tam prabodhya - having realized that.one

niyojya_Azu

cetasA cetanena ca

by chetas.Affectivity & its Affect

tat.sthA:_te bahava:_api_

anye sa-vismaya-vivismayA: - x.

~vlm.49. They awakened his drowsy intelligence, by means of their own intelligence, as a waking man raises a sleeping soul, by means of his own sensibility.

 

50|Ø

अथ जग्मुश् चिद्.आकाश-कचितम् चेतितम् चिते: ।

atha jagmu:_ cid.AkAza-kacitam cetitam cite: |

सामन्तम् नृप-संसारम् प्रमणाभोग-सुन्दरम् ॥५०॥

sAmantam nRpa-saMsAram pramaNAbhoga-sundaram ||50||

.

jd.50 - atha jagmu:_cid.AkAza-kacitam - x =

cetitam cite: - x =

sAmantam nRpa-saMsAram - x =

pramaNAbhoga-sundaram - x.

~vlm.50. Thence they went on in their pleasant journey to the realms of the chief and the prince mentioned before; and these were situated in the bright regions of their intellectual sphere, and illumined by their effulgence of the intellect. (It means to say, that all these journeys, places and persons, were but reveries of the mind, and creations of fancy).

~sv.50-53 Then they went to where the king was asleep in his royal bedchamber surrounded by nymphs.

 

51|o/

ततस् ते भुवनम् प्राप्तास् तद् द्वीपम् तच् च मण्डलम् ।

सामन्तम् ददृशुर् मत्तम् सुप्तम् पर्यङ्क-पङ्कजे ॥५१॥

tata:_ te bhuvanam prAptA:_ tat_ dvIpam tac_ca maNDalam |

sAmantam dadRzu:_ mattam suptam paryaGka-paGkaje ||51||

.

tata:_ te bhuvanam prAptAs - x =

tat_dvIpam - x =

tac_ca maNDalam - x =

sAmantam dadRzu: - x =

mattam suptam paryaGka-paGkaje - x.

#samanta -mfn."being on every side", universal, whole, entire, all (स्/अमन्तम् #samantam -ind. "in conjunction with", "together with"; समन्त्/अम् -ind. or #samantAt °तात् -ind. or #samantatas °त-तस् -ind. "on all sides, around", "or, wholly, completely"; °तेन ind. " all round "; with न = "nowhere") AV. &c. •-•>#sAmanta -adj. being on all sides; bordering, limiting; • –m. a neighbour; a subject prince or district chief of a district (paying tribute) • -n. a neighbourhood.

#aJc —> #paryaJc —>#paryaGka, #palyaGka –m. a bed , couch , sofa , litter , palanquin KaushUp. MBh.&c (also°किका f. Ka1d. ; °की-कृत mfn. turned into a couch Gi1t. ).

~vlm.51. Having at that region and that very spot, they observed the haughty chief lying on his lotus like bed.

~sv.50-53 Then they went to where the king was asleep in his royal bedchamber surrounded by nymphs.

 

52|Ø

हेम-अवदातम् हेम-अङ्ग्या निहितम् कुच-कोटरे ।

hema-avadAtam hema-aGgyA nihitam kuca-koTare |

भ्रमर्य्.एव.अन्वितम् पद्म-कोश=सुप्तम् मधु-व्रतम् ॥५२॥

bhramari_ eva_anvitam padma-koza=suptam madhu-vratam ||52||

.

hema-avadAtam - Him golden-bright -

hema-aGgyA - with her golden body -

nihitam - lain-down -

kuca-koTare - in the hollow of her breasts -

bhramaryA iva anvitam - as-if joined-with a female bee -

padma-koza=suptam - asleep in the heart of a lotus -

madhu-vratam - he were a bumblebee.

avadAta‑ - (>das), cleansed, clean, clear; pure, blameless, excellent, of white splendour, dazzling white; clear, intelligible; . avadAta: white colour. - y3004.022 -

 nihita- - (ni>dhA) - laid , placed , deposited , fixed or kept in (loc.) RV. &c; delivered , given , bestowed , intrusted ib.; laid down or aside , removed (» below) , laid (as dust by rain) Ghat2.; encamped (as an army) Bhat2t2.

 kuca‑: - (generally du. औ ; ifc. f(आ).) , the female breast , teat Sus3r. S3ak. &c

~vlm.52. He lay with his gold coloured body, in company with the partner of his bed of golden hue; as the honey sucking bee lies in the lotus cell, enfolded in the embrace of his mate.

 

53|o/

कान्ताभिर् अभ्यावलितम् मञ्जरीभिर् इव द्रुमम् ।

दीप-जालक-मध्य.स्थम् रत्न-ओघ_ इव काञ्चनम् ॥५३॥

kAntAbhi:_abhyAvalitam maJjarIbhi:_iva drumam |

dIpa-jAlaka-madhya.stham ratna-ogha_ iva kAJcanam ||53||

.

he was garnished with girls as blossoms garnish a tree

+

he was like solid gold set with a flashing of jewels

.

~vlm.53. He was beset by his mistresses, hanging about him, like the tender stalks and tufts of flowers pendent upon a tree; and was encircled by a belt of lighted lamps, as when a golden plate is studded about by brilliant gems.

 

54|o/

तम् प्रबोध्य नियोज्य.आशु चेतसा चेतनेन च ।

तत्.स्थास् ते बहवो sप्य् एके स-विस्मय-विविस्मया: ॥५४॥

tam prabodhya niyojya_Azu cetasA cetanena ca |

tat.sthA:_te bahava:_api_eke sa-vismaya-vivismayA: ||54||

.

tam prabodhya him awakened

niyojya_Azu quickly interfaced

cetasA cetanena ca - w Affectivity and its Affect +

tat.sthA: in that state

te bahava_'py tho many

eke in one state

sa-vismaya-vivismayA: mutually amazed

.

~vlm.54. They awakened him shortly by infusing their own spirit and intelligence in his body and mind, and then they sat together marvelling at each other, as the self-same man in so many forms (or the self-same person in so many bodies).

~sv.54 They awakened his intelligence, too.

 

55|o/

अथ ते राज-संसारम् जग्मुस् तत्र विबोध्य तम् ।

चेतसा एवम् अथ अन्यासु भ्रेमु: संसार-भूमिषु ॥५५॥

atha te rAja-saMsAram jagmu:_ tatra vibodhya tam |

cetasA evam atha anyAsu bhremu: saMsAra-bhUmiSu ||55||

.

atha te rAja-saMsAram jagmu: x

tatra vibodhya tam - x =

cetasA evam x

atha anyAsu x

bhremu: saMsAra-bhUmiSu - x =

~vlm.55. They next repaired to the palace of the prince, and after awakening him with their intelligence, they all roamed about the different parts of the world.

~sv.55 He too was amazed at the realisation of the truth.

 

56|Ø

प्राप्य ताम् ब्रह्म.हंस=ईहाम् रुद्रताम् सर्व. एव ते ।

prApya tAm brahma.haMsa=IhAm rudratAm sarva. eva te |

समाजग्मुर् विरेजुश् च रुद्राणाम् उत्तमम् शतम् ॥५६॥

samAjagmu:_vireju:_ca rudrANAm uttamam zatam ||56||

.

jd.56 - prApya  - hvg come.to =

tAm brahma.haMsa=IhAm x

rudratAm - x =

sarve eva te - x =

samAjagmu: - x =

vireju:_ca rudrANAm uttamam zatam – x.

~vlm.56. They came at last to the #haMsa of #brahman, and being all transformed to that form in their minds (i e having come to know the aham-sa I am he, or their self-identity), they all became the one rudra Personality in a hundred persons.

~sv.56 Thus they went to where the swan lived - the swan that became rudra. They roamed the world of the one hundred rudras of the past.

 

57|Ø

एक-संविद्-भिन्न-तनु चित्र-चेष्टित-वेष्टितम् ।

eka.saMvit_bhinna-tanu citra-ceSTita-veSTitam |

एकरूपम् अनेकभम् रूपम् तत् पारमेश्वरम् ॥५७॥

eka.rUpam aneka.bham rUpam tat pAramezvaram ||57||

.

eka-saMvit-bhinna-tanu – one awareness-divided-body =

citra-ceSTita-veSTitam - x =

ekarUpam  - one form =  

aneka-bham rUpam  - more.than.one-appearing form =

tat_pAramezvaram – x.

~vlm.57. Thus the one intellect is reprisented in different forms and shapes, according to the various inclinations of their minds, like so many figures in a painting. Such is the unity of the deity represented as different personalities, according to the various tendencies of individual minds. (There is the same intellect and soul in all living beings, that differ from one another in their minds only).

~sv.57 They realised that it was all one infinite consciousness in which all these diverse illusory events had apparently taken place.

 

58|Ø

रुद्राणाम् तच् छतम् अथ निरावरण-चिन्.मयम् ।

rudrANAm tat_zatam atha nirAvaraNa-cit.mayam |

सर्व.संसार-संबन्धि स्थितम् सर्व.जगत्-स्थितम् ॥५८॥

sarva.saMsAra-sambandhi sthitam sarva.jagat-sthitam ||58||

.

rudrANAm - of the rudras =

tat-chatam atha - that hundred now =

nirAvaraNa-cin.mayam - unveiled chit-made =

sarva.saMsAra-sambandhi - all-samsAra.connected =

sthitam - situate =

sarva.jagat-sthitam - all-world-situate.

~vlm.58. There a hundred rudras, who are the forms of the uncovered intellect (i. e. unclouded by mists of error); and they are acquainted with the truths of all things in the world, and the secrets of all hearts (antaryámin).

~sv.58 The one form had become many, as it were.

 

59|Ø

शत-रुद्र-शतानि.इह सन्ति राम महान्ति हि ।

zata-rudra-zatAni_iha santi rAma mahAnti hi |

एतद् एकादशम् विद्धि संसारम् प्रतिसंस्थितम् ॥५९॥

etat_ ekAdazam viddhi saMsAram prati.saMsthitam ||59||

.

zata-rudra-zatAni iha - hundreds of hundred-rudras here =

santi rAma mahAnti hi - there are, rAma, great ones =

ekAdazam viddhi - know as eleven-fold =

etad saMsAram - this samsAra =

prati-saMsthitam - is divided.

~vlm.59. There are a hundred and some hundreds of rudras, "who are known as very great beings in the world; among whom there are eleven only (Ekadasa rudras), that are situated in so many worlds (Ekadasa Bhubanas). (The Vedas have thousands and thousands of rudras in their hymns[ ..]).

~sv.59 These one hundred rudras pervaded the entire universe and were omnipresent.

 

60|Ø

यो यो sभित: स जीवस्य संसार: समुदेति हि ।

yo yo_abhita: sa* jIvasya saMsAra: samudeti hi |

तत्र.अप्रबुद्धा जीव.ओघा: पश्यन्ति न परस्परम् ॥६०॥

tatra_aprabuddhA:_ jIva_oghA: pazyanti na parasparam ||60||

.

yo yo 'bhita: sa jIvasya - whatever they are connected-with =

saMsAra: samudeti hi - that samsAra indeed arises =

tatra_aprabuddhA: jIva_oghA: - there the many unawakened LivingjIvas =

pazyanti na parasparam - do not see mutually / from one to another.

~vlm.60. All living beings that are not awakened to reason, are ignorant of the identity of one another; and view them in different and not in the same light; they are not farsighted to see any other world, That which is the most proximate to them.

~sv.60 On account of the fact that the jîva is surrounded on all sides by the world that arises from it, the unawakened jîvas do not see one another, do not understand one another.

* yo yo 'bhita: sa jIvasya - whatever they are connected-with = saMsAra: samudeti hi - that samsAra indeed arises = tatra_aprabuddhA: jIva_oghA: - there the many unawakened LivingjIvas = pazyanti na parasparam - do not see mutually / from one to another.

 

61|Ø

मिलन्ति हि मनो-बुद्धास् तरङ्गा इव वारिधौ ।

milanti hi mano_buddhA:_ taraGgA:_ iva vAridhau |

अप्रबुद्धास् तु तन्मात्र-निष्ठा लोष्टवद् आस्थिता: ॥६१॥

aprabuddhA:_ tu tanmAtra-niSThA:_ loSTavat_AsthitA: ||61||

.

milanti hi mano-buddhA: x

taraGgA iva vAridhau - x =

aprabuddhA:_ tu x

tanmAtra-niSThA: x

loSTavat_ AsthitA: - x.

~vlm.61. Wise men see the minds of others and all things to rise in their minds, like the wave rising in the sea; but unenlightened minds remain dormant in themselves, like the inert stones and blocks. (Another explanation of it is, that all wise men are of the same mind as Birbal said to Akbar:--Sao Siyane ekmatá).

~sv.61-62 Just as all waves are of the same substance and are therefore one, the awakened jîvas realise their oneness and thus understand one another.

 

62|Ø

यथा द्रवत्वाद् वीच्य्.अम्बु त्व् अन्योन्यम् सम्मिलत्य् अलम् ।

yathA dravatvAt_ vIci.ambu tu_ anyonyam sammilati_ alam |

तथा प्रबुद्धा जीव.ओघा मिथ्यश् चित्त्वान् मिलन्त्य् अलम् ॥६२॥

tathA prabuddhA jIva-oghA mithya:_ cittvAn_milanti_ alam ||62||

.

yathA dravatvAt_vIcy.ambu tu - but as water thru its flow =

anyonyam sammilati_alam - gets well.mixed together =

tathA prabuddhA jIva-oghA

mithya:

cittvAt_milanti_alam - x.

~vlm.62. As the waves mix with themselves, by the fluidity of their waters; so the minds of wise unite with one another, by the solubility of their understandings, like elastic fluids and liquids. (So says Mrityunjaya:--the oily or serous understanding readily penetrates into the minds of others).

~sv.61-62 Just as all waves are of the same substance and are therefore one, the awakened jîvas realise their oneness and thus understand one another.

 

63|o/

प्रत्येकम् उदिते च.एते संसारे जीव-राशय: ।

pratyekam udite ca_ete saMsAre jIva-rAzaya: |

चिद्.धातो: सर्व.गत्वेन त्व् असत्या: सत्यवत्-स्थिता: ॥६३॥

cit_dhAto: sarva.gatvena tu_ asatyA: satyavat-sthitA: ||63||

.

pratyekam udite ca_ete saMsAre jIva-rAzaya: - and separately arisen in the saMsAra.Convolution are these jIva-rays =

cid.dhAto: sarva.gatvena tu_ asatyA: satyavat-sthitA: - x.

~vlm.63. Now in all these muiltitudes of living beings, that are presented to our sight in this world; We find the one invariable element of the intellect to be diffused in all of them, and making unreal appear as real ones to view.

~sv.63 Each jîva has its own illusory world-appearance.

 

64|Ø

यद्.यद् आखन्यते भूमेस् तत्.तन् नाम यथा नभ: ।

yat.yat_Akhanyate bhUme:_ tat.tat_nAma yathA nabha: |

सर्व.गायाश् चितेर् यद्.यद् उह्यते तत्.तथा.एव चित् ॥६४॥

sarva.gAyA:_ cite:_ yat.yat_uhyate tat.tathA_eva cit ||64||

.

yad.yat_ Akhanyate bhUme:_ tat.tan_nAma yathA nabha: - x =

sarva.gAyA:_ cite:_ yad.yat_ uhyate tat.tathA_eva cit - x.

~vlm.64. This real but invisible entity of the Divine intellect remains for ever, after all the unreal but visible appearances disappear into nothing; as there remains an empty space 0f hollow vacuity, after the removal of a thing from its place, and the excavation of the ground by digging it. (This empty vacuum with the chit or Intellect in it, is the universal god of the vacuist Vasishtha).

~sv.64-67 However, even as one finds empty space wherever one digs the ground, when this world-appearance of the jîvas is enquired into it invariably leads to the same infinite consciousness.

 

65|Ø

सर्व.प्रपञ्च-भूतानि यथानुभवसि.इह हि ।

sarva.prapaJca-bhUtAni yathA_anubhavasi_iha hi |

तथा.इह सर्व.भूत-आत्म चित्त्वम् सर्वत्र विद्यते ॥६५॥

tathA_iha sarva.bhUta-Atma cittvam sarvatra vidyate ||65||

.

sarva.prapaJca-bhUtAni yathA anubhavasi iha hi - just as you experience all material beings here =

tathA iha sarva.bhUta-Atma cittvam sarva.tra vidyate - thus here the Self of all beings is everywhere known as a state of Consciousness.

~vlm.65. As you can well conceive the idea of existence, of the quintuple elemental principles in nature; so you can comprehend also the notion of the Omnipresence of the Divine intellect, which i$ the substratum of the elemental principles.

~sv.64-67 However, even as one finds empty space wherever one digs the ground, when this world-appearance of the jîvas is enquired into it invariably leads to the same infinite consciousness.

 

66|o/

यच् छाल-भञ्जिका वृक्षे शैले श्वभ्रे गते sन्तकम् ।

प्रेक्ष्यते तद्.वद् एक-आत्मा तथा चिति जगत्-स्थितम् ॥६६॥

yat_zAla-bhaJjikA vRkSe zaile zvabhre gate_antakam |

prekSyate tat.vat_eka-AtmA tathA citi jagat-sthitam ||66||

.

yat zAla-bhaJjikA what is a statue

vRkSe in wood

zaile in stone

zvabhre gate_antakam – contained within it =

prekSyate tad.vat_ eka-AtmA – the one Self is seen that way

tathA citi jagat-sthitam – and thus the world-condition in Consciousness.

* this is the Michelangelo principle (the statue is hidden in the uncarved stone).

in a somewhat similar way I chip at the saMskRta to find the meaning in English...

 

67|Ø

अ-वेदने परे शुद्धे वेदनम् यज् जगत्-स्थितम् ।

a-vedane pare zuddhe vedanam yat_jagat-sthitam |

अ-कारणम् अ-चैतन्यम् शून्यत्वेन यथा नभ: ॥६७॥

a-kAraNam a-caitanyam zUnyatvena yathA nabha: ||67||

.

a-vedane pare zuddhe - x =

vedanam yaj_jagat-sthitam - x =

a-kAraNam a-caitanyam - without cause or conception =

zUnyatvena yathA nabha: - like the emptiness of the sky.

~vlm.67. The knowledge of the known and the visible world, in the pure intellect of the unknown and invisible deity, resembles the view of the variegated skies, with their uncaused and insensible figures, in the causeless substratum of ever lasting and all pervading vacuity,

~sv.64-67 However, even as one finds empty space wherever one digs the ground, when this world-appearance of the jîvas is enquired into it invariably leads to the same infinite consciousness.

 

68|Ø

विद्यते वेदनम् दृश्य-बन्धो मोक्षस् त्व् अ-वेदनम् ।

vidyate vedanam dRzya-bandho_ mokSa:_ tu_ a-vedanam |

यदेव रुचिरम् ते स्यात् तदेव.आशु दृढी.कुरु ॥६८॥

yadeva ruciram te syAt_tadeva_Azu dRDhI.kuru ||68||

.

vidyate vedanam x

dRzya-bandha: mokSa:_tu x

a-vedanam - x =

yadeva ruciram te syAt x

tadeva_Azu dRDhI.kuru – x.

~vlm.68. The knowledge of the phenomenal, is the bondage of the soul, and the ignoring of this conduces to its liberation; do therefore as you like; either towards this or that; (i. e. for your liberation and bondage).

~sv.68-69 Differentiated consciousness is bondage: liberation is its absence. Whatever pleases you, affirm that and be firm in that. There is no difference between the two, for awareness is the same in both.

 

69|Ø

सर्ग-अ.सर्गौ बन्ध.मोक्षौ वेदना-अ.वेदना=आत्मकौ ।

sarga-a.sargau bandha.mokSau vedanA-a.vedanA=Atmakau |

अ.भिन्नौ बोधनाच् च.उभौ यथा.इच्छसि तथा कुरु ॥६९॥

a.bhinnau bodhanAt_ca_ubhau yathA.icchasi tathA kuru ||69||

.

sarga-a.sargau - creation & non.creation =

bandha.mokSau - bodage & freedom =

vedanA-a.vedanA=Atmakau - knowing & un.knowing by their nature =

a.bhinnau bodhanAt_ca_ubhau - both are undivided after Realization =

yathA.icchasi - as you will =

tathA kuru - thus do.

~vlm.69. The cognition and nescience of the world, are the causes of the bondage and liberation of the soul, and these again are productive of the transmigration and final emancipation of the animal spirit. It is by your indifference to them that you can avoid them both, do therefore as you may best choose for yourself.

~sv.68-69 Differentiated consciousness is bondage: liberation is its absence. Whatever pleases you, affirm that and be firm in that. There is no difference between the two, for awareness is the same in both.

 

70|o/

असंवित्तेस् तु यन्_न.अस्ति तन्.नशे का कद्.अर्थना ।

तूष्णीम्.भावेन यत् प्राप्यम् प्राप्तम् एव.आशु विद्धि तत् ॥७०॥

asaMvitte:_ tu yan_na_asti tan.naze kA kad.arthanA |

tUSNIm.bhAvena yat_prApyam prAptam eva_Azu viddhi tat ||70||

asaMvitte:_ tu yan_na_asti tan.naze kA kad.arthanA |

tUSNIm.bhAvena yat_prApyam prAptam eva_Azu viddhi tat ||70||

~vlm.70. What is lost at its disappearance, (as our friends and properties), is neither worth seeking or searching after, nor sorrowing for when it is lost and gone from us. That which is gained of itself in our calm and quiet with any anxiety or assiduity on our part, is truly reckoned to be our best gain. (so says the Moha-Mudgura:--Be content with what offers of itself to thee. Sanskrit: ~)

~sv.70 Who will bemoan the loss of what exists only in ignorance?

 

71|Ø

यद् वै वेदन-मात्र.आत्म तद् अङ्ग अवेदन-क्षयम् ।

yat_ vai vedana-mAtra_Atma tat_ aGga avedana-kSayam |

तद् वेदनम् वेदनाया यद् इष्टम् तत् समाचरेत् ॥७१॥

tat_ vedanam vedanAyA:_ yat_ iSTam tat samAcaret ||71||

.

yat_ vai vedana-mAtra-Atma x

tat_ aGga a-vedana-kSayam - x =

tat_ vedanam vedanAyA: yat_ iSTam x

tat samAcaret - x =

~vlm.71. That which is no more than our knowledge of it, (as the object of our senses and the objective world), is no right knowledge but mere fallacy; the true knowledge is that of the subjective consciousness, which is always to be attended to.

~sv.71-75 That which is gained by 'being still', that exists already and has therefore already been 'gained'!

 

72|Ø

वीचिर् यथा.अम्भस: स्पन्दो जगच् च.एव तथा चितौ ।

vIci:_yathA_ambhasa: spanda:_ jagat_ca_eva tathA citau |

एतावन्.मात्र.एव.अत्र भेदो यद् रघुनन्दन ॥७२॥

etAvat.mAtra_ eva_atra bheda:_ yat_raghunandana ||72||

.

like a wave in water = spanda.Vibration = jagat ca eva tathA citau – even so the world in Consciousness = etAvat.mAtra_ eva atra – so indeed is measured here = bheda: yat which is its difference, best of the raghu clan.

~vlm.72, As the wave is the agitation of the water, so is this creation but an oscillation of the divine intellect ...

* vIci: yathA ambhasa: like a wave in water = spanda.Vibration = jagat ca eva tathA citau – even so the world in Consciousness = etAvat.mAtra_ eva atra – such indeed is the measure here = bheda: yat which is its difference, best of the raghu clan.

 

73|o/

देशकालस्वरूपेषु सत्सु वीच्यादिताम्भसि ।

जगदादौ तु देशाद्या असन्तो जगतीक्षिताः ।। ७३

deza-kAla-svarUpeSu satsu vIci.AditA_ambhasi |

jagat-Adau tu deza.AdyA:_ a.santa:_ jagati_IkSitA: ||73||

.

deza.kAla-svarUpeSu satsu –

x Place.Time-svarUpeSu satsu =

vIci.AditA the state of waves

ambhasi – in the water =

jagad-Adau tu – but in worlds =

deza.AdyA: Place & Time

a.santo jagati_IkSitA: - not being seen in the world.

~vlm.73. Again the undulation of waves occurs, in conjunction with the existing elements at certain spots and times; but the production of the world is wholly without the junction of the elemental bodies, which were not in existence at its creation. (It means to say, that the world is only an ideal formation of the divine mind).

~sv.71-75 That which is gained by 'being still', that exists already and has therefore already been 'gained'!

~AB. .. jagata Adau .. ||

~VA - the manifestation of the world becomes visible from the initial

non-existence of the world by the causality of place etc, as waves and

whirls appear in water by action of factors of place, time and form.

~AS: The point is to clarify the difference between the analogy and the reality.
The analogy suggests that the world is like waves on water of cit, but the whole phenomenon being described is unreal at the beginning of the world.
Thus, the waves are as unreal as the water itself(:-))

74|o/

आ-भास्वरम् त्रि.जगद् इत्य्.अति.भाति भास्वत्

स्वम् वेदनम् विदनम् एव चिते: स्वरूपम् ।

वाचि स्थितम् भवति च_एतद् उपोह-भेद-

क्लिष्टम् प्रशान्त-वचनस् तु शिव: ॥७४॥

A-bhAsvaram tri.jagat_ iti_ ati.bhAti bhAsvat

svam vedanam vidanam eva cite: svarUpam |

vAci sthitam bhavati ca_etat_ upoha-bheda-

kliSTam prazAnta-vacana:_ tu ziva: ||74||

A-bhAsvaram tri.jagad – from bhAsvara.Radiance is the Triple world =

iti_ ati.bhAti bhAsvat – so it appears from bhAsvat.light =

svam vedanam Ur knowing

vidanam eva given forth

cite: svarUpam – nature of Consciousness =

vAci sthitam bhavati ca & existing in speech it becomes

etat_ upoha-bheda-kliSTam - x =

prazAnta-vacana:_ tu ziva: - x.

~vlm.74. The shining worlds shines with the light of the divine intellect, in which they are situated as the thoughts in its consciousness. It transcends the power of speech to define what it is, and yet it is expressed in the veda in the words that, "It is the supreme soul and perfect felicity" (Siva Parátmá).

~sv.71-75 That which is gained by 'being still', that exists already and has therefore already been 'gained'!

 

75|Ø

संवेदनम् सर्व इति .इह शब्दाद्

saMvedanam sarva iti_iha zabdAt_

अर्थाद् अ-भिन्नौ न कदा.चिद् एतौ ।

arthAt_ a-bhinnau na kadA.cit_etau |

वीच्य्-अम्भसी द्वे इति न.उचित-उक्तिर्

vIci-ambhasI dve iti na_ucita-uktir

यस्य.अज्ञतायाम् त्व् इदम् एव युक्तम् ॥७५॥

yasya_ajJatAyAm tu_ idam eva yuktam ||75||

.

saMvedanam sarva.

iti iha

zabdAt arthAt abhinnau na kadA.cid etau -

vIcy-ambhasI dve

iti na ucita-uktir -

yasya ajJatAyAm tv idam eva yuktam -

~vlm.75. Thus the world is the form of its consciousness in the divine intellect, and they are not different from one another, as words are never separable from their senses. It is said that the world is the undulation of the Divine spirit, and none but the ignorant inveigh against, by saying that the wave and water are two different things. (Kalidása in the commencement of Raghuvansa, uses the same simile of words and their meanings, to denote the intimate union of Párvati and Siva, which is done to express the inseparability of the world with its maker; corresponding with the well known line of pope "whose body nature is, and god the soul)."

~sv.71-75 That which is gained by 'being still', that exists already and has therefore already been 'gained'!

 

 

 

oॐm

 

DAILY READINGS th 05October

 

fm6063 2.oc04-05 Dream of 100 rudras .z75

https://www.dropbox.com/s/qgitd1fzpzpwbsk/fm6063%202.oc04..05%20Dream%20of%20100%20rudras%20.z75.docx?dl=0

fm7160 3.oc05..06 Heavens and Hells .z56

https://www.dropbox.com/s/8cx9vl35myw7jbh/fm7160%203.oc05..06%20Heavens%20and%20Hells%20.z56.docx?dl=0

fm3110 1.oc05-06 AFFECTIVE PSYCHOLOGY .z67

https://www.dropbox.com/s/uhhymmz3nhgmwxn/fm3110%201.oc05-06%20AFFECTIVE%20PSYCHOLOGY%20.z67.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:

संक​ल्पात्स 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

 

 

Wordviewer is a free tool from Microsoft

that permits proper formatting

if you are not a Word user

downloadable at

 

https://www.dropbox.com/s/2mpmf55zplst5ru/WordViewer.docx?dl=0

 

+++

[Jiva Das]

FM6063 DREAM OF 100 RUDRAS 2.OC04.05 .z75

https://www.dropbox.com/s/qgitd1fzpzpwbsk/fm6063%202.oc04..05%20Dream%20of%20100%20rudras%20.z75.docx?dl=0

FM.6.50.FM.6.99

https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
<https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50-FM.6.99.docx?dl=0>



*o*ॐ*m*









FM.6.63



*A DREAM OF 100 RUDRAS*



*VASISHTHA** said—*



स* कदा.चित् ददर्श अथ रुद्रम् रुद्र.पुरे खग: ।

sa* kadA.cit dadarza atha rudram rudra.pure khaga: |

वैरिञ्च.नलिनी.नाल.लीला.लाभेन लीलया ॥६।६३।०१॥

vairiJca.nalinI.nAla.lIlA.lAbhena lIlayA ||6|63|01||

.

*he*

*somewhen saw then*

*rudra the Terrible*

*in Terrible City*

*he*

*was a skyfarer*

*splashing among the blue lotuses*

*for the fun of it*

*in the garden of vairincha.Creatorson*

*at play*

*.*

sa* kadA.cit dadarza atha rudram rudra.pure khaga:
vairiJca.nalinI.nAla.lIlA.lAbhena lIlayA

.

*vlm.1 VASISHTHA continued:..This bird that sported beside the stalk of the

lotus seat of Brahma, once went to the city of rudra with his god on his
back, and there beheld the God rudra face to face. (The inferior Gods
waited upon the superior deities).

तत्र बुद्धि: अभूत् तस्य "रुद्र: अहम्" इति निश्चिता ।

tatra buddhi: abhUt tasya "rudra: aham" iti nizcitA |

प्रतिबिम्ब.वत् आदर्शे द्राक्.इति एव हि बिम्बिता ॥६।६३।०२॥

pratibimba.vat Adarze drAk.iti eva hi bimbitA ||6|63|02||

.

*there *

*his analytic mind came to Affect that*

*"rudra the Terrible am I"*

*—**as when a reflection in a mirror is reflected—*

*in a flash*

*!*

tatra buddhi: abhUt tasya "rudra: aham" iti nizcitA pratibimba.vat Adarze
drAk.iti eva hi bimbitA

.

*vlm. ... the figure of the God was immediately imprest upon his mind, like

the reflexion of an outward object in the mirror.

रुद्र.भूत.वपु: तत्र तनुम् तत्याज ताम् असौ ।

rudra.bhUta.vapu: tatra tanum tatyAja tAm asau |

गन्ध: पवनताम् गच्छन् कुसुम.स्तबकम् यथा ॥६।६३।३॥

gandha: pavanatAm gacchan kusuma.stabakam yathA ||6|63|3||

.

*taking embodiment as a rudra.being*

*there & then*

*he abandoned his swan.body*

*as flowers release aroma to the air*

*.*

rudra.bhUta.vapu: tatra tanum tatyAja tAm asau gandha: pavanatAm gacchan
kusuma.stabakam yathA

.

*vlm.3. Being full of rudra in himself, he quitted his body of the bird, as

the fragrance of a flower abandons the calyx, as it mixes with the breeze
and flies in the open air.

स* रुद्र: रुद्र.भवने विजहार यथा इच्छया ।

sa* rudra: rudra.bhavane vijahAra yathA icchayA |

तै: तै: शिव.पुराजारै: गण.कोटि.गरिष्ठया ॥६।६३।०४॥

tai: tai: ziva.purAjArai: gaNa.koTi.gariSThayA ||6|63|04||

.

*this rudra the Terrible dwelt in Fort Terrible*

*there at his ease*

*in company with some.ever ageless folk of shiva.City*

*: *

*a retinue of a thousand of the best*

*.*

sa* rudra: rudra.bhavane vijahAra yathA icchayA tai: tai: ziva.purAjArai:
gaNa.koTi.gariSThayA

.

*vlm. ... in the company with the attendants and different classes of the
dependant divinities of rudra.



रुद्र: तु अन्.उत्तम.ज्ञान=विलास~एकतया तया ।

rudra: tu an.uttama.jJAna=vilAsa~ekatayA tayA |

स्वम् अशेषम् च वृत्तान्तम् अपश्यत् प्राक्तनम् धिया ॥६।६३।०५॥

svam azeSam ca vRttAntam apazyat prAktanam dhiyA ||6|63|05||

.

*but this Terrible rudra*

*thru*

*un.surpassed Wisdom at play in the Oneness*

*thru*

*That*

*he saw his accumulated history*

*he knew the past in his thoughts*

*. *

rudra: tu an.uttama.jJAna=vilAsa~ekatayA tayA svam azeSam ca vRttAntam
apazyat prAktanam dhiyA

.

#las —>#vilas —>#vilA*sa* *m. shining forth, appearance, manifestation;

sport, play, pleasure, diversion (esp. with women &c.; but also applied to
any playful action or gesture) (vilAsAya, "for sport"); coquetry,
affectation of coyness, wantonness (a form of feminine gesture considered
as indicative of amorous sentiments); liveliness, joviality (considered as

a masculine virtue); wantonness, lust; grace, charm, beauty; .gRha,
.bhavana n. a pleasure.house; .dolA f. a pleasure.swing; .maya a. full of

grace, charming. •• #vilAsana m play, sport, dalliance; fascination;

vilasana m gleaming, flashing (of lightning); play, sport. . v.gRha,
v.bhavana . n. . a pleasure.house, Palace of Courtesans, whorehouse; v.dolA
. f. . a pleasure.swing; v.maya . adj. . full of grace, charming. .
v.kAnana –n. . a pleasure.grove L.; . v.gRha, v.bhavana m a pleasure.house;
. v.dolA . f. . a pleasure.swing; . v.maya . adj.I . full of grace,
charming; . v.vilAsatI . f. . a wanton or coquettish woman KAlid.; .
v.vipina . n. . a pleasure.grove; . v.vihAra . m. . a pleasure.walk,
promenading bhartr.; . v.zayyA . f. . a pleasure.couch. y1.020.002 .
y2.010.011— y3.004.003 .

*vlm.5. This rudra being then full of the best knowledge of divinity and

spirituality; looked back in his understanding into the passed accounts of
his prior lives, that were almost incalculable.

निरावरण.विज्ञान.वपु: स* भगवान् तदा ।

nirAvaraNa.vijJAna.vapu: sa* bhagavAn tadA |

उवाच स्वयम् एकान्ते स्व.स्वप्न.शत.विस्मित: ॥६।६३।०६॥

uvAca svayam ekAnte sva.svapna.zata.vismita: ||6|63|06||

.

*embodying unveiled understanding*

*the Lord then spoke to himself alone in his own dream*

*spoke of a thousand amazing things*

*.*

nirAvaraNa.vijJAna.vapu: sa* bhagavAn tadA uvAca svayam ekAnte
sva.svapna.zata.vismita:

.

*vlm.6. Being then gifted with clear sightedness and clairvoyance, he was

astonished at the view of naked truths, that appeared to him as sights in a
dream, which he recounted to him as follows.

*Ott. #*AvaraNa.* वृ #vR – *to withhold*.> #varaNa – *by enclosure *#AvR –
*all.over* .> #*AvaraNam* *.* the act of covering, &c. • in yv.FM the tt.
is *AvaraNa.Veiling – *the Veil that Lady saMsArA wears in the
brahman.Immensity •• #*nir*AvaraNa . unveiled, manifest, evident, veNis. ••
#*anAvaraNa* . unveiling. •.• Comp. #anAvaraNa.buddha=jJAna . the unimpeded
knowledge of a Buddha. •• #*nirAvaraNa. . *unveiled, manifest, evident,
VeNis.



अहो नु चित्रा माया इयम् तता विश्व.विमोहिनी ।

aho nu citrA mAyA iyam tatA vizva.vimohinI |

असत्या इव अपि सत्.रूपा मरु.भूमिषु वारिवत् ॥६।६३।०७॥

asatyA iva api sat.rUpA maru.bhUmiSu vArivat ||6|63|07||

.

*O*

*what a wonder*

*is*

*mAyA*

*this bewildering expanse of universe*

*:*

*altho it is not.So, a form seems.to.be <http://seems.to.be> So*

*like water in the desert*

*.*

aho nu citrA mAyA iyam tatA vizva.vimohinI asatyA iva api sat.rUpA
maru.bhUmiSu vArivat

.

*vlm.7. O! how wonderful is this over spreading illusion, which is

stretched all about us, and fascinates the world by its magic wand; it
exhibits the palpable untruth as positive truth, as the dreary desert
presents the appearance of limpid waters, in the sun beams spreading over
its sterile sands.

इति प्रथमम् आज्ञातम् चित् य: अहम् चित्तताम् गत: ।

iti prathamam AjJAtam cit ya: aham cittatAm gata: |

सर्व.सम्पन्न.सर्व.ज्ञ=गमन.आदि+विभावनात् ॥६।६३।०८॥

sarva.sampanna.sarva.jJa=gamana.Adi+vibhAvanAt ||6|63|08||

.

thus ordained from the beginning

the *Consciousness* which is *"I"*

*becomes Affective chitta *

sarva.sampanna.

*because of all.produced *

sarva.jJa.gaman*a~A*di. *allKnowing.going*

vibhAvana – *manifesting*

*. *

iti prathamam AjJAtam cit ya: aham cittatAm gata:
sarva.sampanna.sarva.jJa=gamana.Adi+vibhAvanAt

*. *

*vlm.8. I well remember my primary state of the pure intellect, and its

conversion to the state of the mind; and how it was changed from its
supremacy and omniscience, to the bondage of the limited body.

~AB. A iti smaraNa.dyotako nipAta: | aham prathamam
prAktana.pAramArthika.sthityA cid eva | … ||6|63|

*sv.8 RUDRA recollected thus: Behold! How mysterious is this MAyA which

deludes all the worlds: though it is unreal it appears to be real. First of
all, in that indefinite consciousness which was myself there arose the mind
with objective consciousness, though yet cosmic and omniscient.

##jJA .> #jJA .> #AjJA .> #AjJA आज्ञा —direction • injunction + command,
ordain <kartur AjJayA prApyate phalam / karma kim karma karma taj jaDam>>
ramana, upadeza.sAra.



यदृच्छया स्थित: जीव: भूत.तन्मात्र.रञ्जित: ।

yadRcchayA sthita: jIva: bhUta.tanmAtra.raJjita: |

कस्मिन्.चित् अभवत् सर्गे भिक्षु: अक्षुभित: अभित: ॥६।६३।०९॥

kasmin.cit abhavat sarge bhikSu: akSubhita: abhita: ||6|63|09||

.

*as it happened*

*the Living.jIva existed as a being of that character*

*:*

*somewhere there came into creation*

*a Monk*

*who was unmoved by his surroundings*

*.*

yadRcchayA sthita: jIva: bhUta.tanmAtra.raJjita: kasmin.cit abhavat sarge
bhikSu: akSubhita: abhita:

*. *

*sv.9 Then accidentally I happened to be the jîva which felt attracted to

and charmed by the finest part of the cosmic elements. Therefore during a

certain creation.cycle I became the mendicant who remained totally
unagitated.

*vlm.9. It was by its own desire that the living soul assumed to itself a

material body, formed and fashioned agreeably to its fancy, like a picture
drawn in a painting; and became a mendicant in my person in one of its
prior birth, when it was unattached to the objects exposed to view all
around.

*Ott.part #yad .> #*yadRccha*. . Acting as one likes, self.will,

independence (of action) • Chance, accident; usually used as yadRcchayA and

translated by 'accidentally', 'by chance' •• #*yadRcchA* . self.will,
spontaneity, accident, chance (beg.comp or yadRcchayA ind. . spontaneously,

by accident, unexpectedly); (in gram.); yadRcchatas ind. by chance,

accidentally; . y.lAbha.saMtuSTa. satisfied with obtaining what comes
spontaneously, easily satisfied. .



तेन अवयव.बन्धेन बहि: स्वैर.विहारिणी ।

tena avayava.bandhena bahi: svaira.vihAriNI |

लीला अविलुलित आकारा यदा रम्येति भावत: ॥६।६३।१०॥

lIlA avilulita AkArA yadA ramyeti bhAvata: ||6|63|10||

.

tena avayava.bandhena – *by that bondage of the body = *

bahi: svaira.vihAriNI – *external = *

lIlA avilulit*a~A*kArA yadA ramyeti bhAvata: . *. *

**vlm.10. The same mendicant sat in his devotion, by controlling the

actions of the members of his body, and began to reflect on outward

objects, with great pleasure in his mind.*

*sv.10.12 He was able to overcome all distractions and remain immersed in

the practice of contemplation. However, every subsequent action is more
powerful than a previous act.

सर्व.भाव~उपमर्देन तत्.अभ्यास.वशात् तदा ।

sarva.bhAva~upamardena tat.abhyAsa.vazAt tadA |

ताम् एव स: अनु.अभूत् भिक्षु: त्यक्त्वा अन्यम् मनन~उदयम् ॥६।६३।११॥

tAm eva sa: anu.abhUt bhikSu: tyaktvA anyam manana~udayam ||6|63|11||

.

*exhausting every state thru intense Practice then, all his Play*

*the Monk experienced*

*abandoning the rise of any thought*

*.*

sarva.bhAva~upamardena tat.abhyAsa.vazAt tadA tAm eva sa: anu.abhUt bhikSu:
tyaktvA anyam manana~udayam

.

*vlm.11. He buried all his former thoughts in oblivion, and thought only of

the object that he was employed to reflect upon: and this thought so
engrossed and worked upon his mind, that it prevented the rise of any other
thought in it.

##mRd .> #upamarda – wearing.out .> #upamRd .> #*upamardanam . *the act of

injuring, violation; suppression, oppression *Comm. on KAtyzr.

चमत्.कृति: चेतसि या रूढा सा एव विजृम्भते ।

camat.kRti: cetasi yA rUDhA sA eva vijRmbhate |

वल्ली त्यजति नैदाघी पीतम् अपि अम्बु माधवम् ॥६।६३।१२॥

vallI tyajati naidAghI pItam api ambu mAdhavam ||6|63|12||

.

camatkRti: cetasi yA – *a Wonder in chetas.Affectivity = *rUDhA *arisen = *sA
eva vi.jRmbhate – *it soon opens.wide = *vallI tyajati naidAgha.*summery.*I
– *a vine escapes the scorching heat = *pItam api ambu mAdhavam – *drinking
a bit of water in spring. *

*vlm.12. The phenomenon which appears in the mind, offers itself solely to

the view also, (by supplanting the traces of the past); as the brownness of
fading autumn, supercedes the vernal verdure of leaves and plants, so the
man coming to his maturity, forgets the helpless state of his boyhood, and
is thoughtless of his approaching decay and decline.

~AB. .. naidAghI nidAgha.uSNa.camatkRti.vyAptA ..

##kR .> #camatkR . to express astonishment • to produce astonishment •• #
*camatkRti* camat.kRti f. astonishment, surprise. {there is no root

#naidAgha. mf(ई)n. (न्/ऐ.) relating to the hot season , summer.like ,
scorching Megh.

* camatkRti: cetasi yA – *a Wonder in chetas.Affectivity = *rUDhA *arisen =
*sA eva vi.jRmbhate – *it soon opens.wide = *vallI tyajati naidAgha.
*summery.*I – *a vine escapes the scorching heat = *pItam api ambu mAdhavam
– *drinking a bit of water in spring. *



स* भिक्षु: जीवट: भूत्वा जन्तु: जरठ.वासन: ।

sa* bhikSu: jIvaTa: bhUtvA jantu: jaraTha.vAsana: |

तेषु देहेषु प्रभ्राम रन्ध्रेषु इव पिपीलिका ॥६।६३।१३॥

teSu deheSu prabhrAma randhreSu iva pipIlikA ||6|63|13||

.

sa* bhikSu: jIvaTa: bhUtvA jantu: jaraTha.vAsana: teSu deheSu prabhrAma
randhreSu iva pipIlikA

.

*the Monk has come.to.be <http://come.to.be>*

*jIvaTa the Liver*

*a person whose conditioning, as it matures, has led him to wander *

*in these bodies*

*creeping like a termite from hole to hole*

*. *

*vlm.13 Thus the mendicant became the Brahman Jivátá by his fallible and

fickle desire, which laid him to wander from one body to another, as little
ants enter into the holes of houses and things.

आत्मनि द्विज.भक्तत्वात् स: अपश्यत् द्विजताम् अथ ।

Atmani dvija.bhaktatvAt sa: apazyat dvijatAm atha |

भाव.अभाव.विपर्यासे बलवान् एव वर्धते ॥६।६३।१४॥

bhAva.abhAva.viparyAse balavAn eva vardhate ||6|63|14||

.

*in himself*

*there were the traces of a Twiceborn brAhmaNa*

*& *

*he knew the state of a Twice.born*

*then*

*from state to different state *

*he grew in strength*

*.*

Atmani dvija.bhaktatvAt sa: apazyat dvijatAm atha bhAva.abhAva.viparyAse
balavAn eva vardhate

*. *

**vlm.14. Being fond of Brahma hood and reverential to Bramans in his mind,

he became the wished for person in his own body; because the reality and
unreality have the power of mutually displacing one another, according to
the greater influence of either. (The weaker yeilds and makes room to the

stronger, like the survival of the fittest).*



सामन्तताम् अवाप असौ विप्र: संतत.चिन्तताम् ।

sAmantatAm avApa asau vipra: saMtata.cintatAm |

सातत्येन रस: पीत: फलताम् एति पादपे ॥६।६३।१५॥

sAtatyena rasa: pIta: phalatAm eti pAdape ||6|63|15||

.

sAmantatAm – the state of *a Prince = *

avApa asau vipra: . *this vipra.Seer got = *

saMtata.cintatAm – *continuous thoughtfulness *

sAtatyena *continually *

rasa: pIta: *the essence being drunk*

phalatAm eti pAdape – *goes to fruition in a thirsty tree. *

तन् #tan .> #tata .> *#satata.* . constant, perpetual, continual,
uninterrupted (only in comp. and #*satatam* .ind.. "constantly, always,
ever"; with <na>, "never") •• #*sAtatya*m . continuity, uninterruptedness ••
**sAtatyena .* continually , permanently.

*sv.15 Then in course of time and on account of persistent contemplation,

he became a king: surely, water imbibed by the plant becomes its fruit!

*vlm.15. The Brahman next obtained the chieftainship, from his strong

predilection for the same; just as the tree becomes friutful by its
continuous suction of the moisture of earth. (The common mother of all).

राज्य.अर्थम् धर्म.कार्याणाम् कर्तृत्वात् स: अभवत् नृप: ।

rAjya.artham dharma.kAryANAm kartRtvAt s*a: a*bhavat nRpa: |

स* कामुकतया राजा सुर.स्त्रीत्वम् अवापह ॥६।६३।१६॥

sa* kAmukatayA, rAjA, sura.strItvam avApaha ||6|63|16||

.

*having performed the dharmic duties of government*

*he was a Man.Lord*

*.*

*he was*

*because of his longing*

*the rAjA.King*

*got the condition of a Water.Nymph*

*.*

rAjya.artham dharma.kAryANAm kartRtvAt sa: abhavat nRpa: sa* kAmukatayA,
rAjA, sura.strItvam avApaha

.

**vlm.16. Being desireous of dispensing justice, and discharging all legal

affairs, the general wished for royalty, and had his wishes fulfilled by
this becoming a prince; but as the prince was over fond of his courtezans,
he was transformed to a heavenly nymph that he prized above all in his

heart.*

#*kAmuka – *loving • a kAmuka.*lover* +



लोला लोचन.लोमेन सा मृगी रस.शालिनी ।

lolA locana.lomena sA mRgI rasa.zAlinI |

बभूव वासना.मोह: च आहो दु:खाय जन्तुषु ॥६।६३।१७॥

babhUva vAsanA.moha: ca Aho du:khAya jantuSu ||6|63|17||

.

lolA locana.lomena

sA mRgI rasa.zAlinI *. the doe full of play = *

babhUva vAsanA.moha: ca *& was a delusive **vAsanA.Imprint *

Aho du:khAya jantuSu *& O for people sorrowful*

*! *

*vlm.17. But as the celestial dame prized the tremulous eye sight of the

temorous deer, above her heavenly form and station; she was soon
metamorphosed to an antelope in the woods, and destined to graze as a
miserable beast for her foolish choice.

*sv.17 Purely on account of infatuation this nymph became a deer.

मृगी सा बत चित्त.स्था बभूव विपिने लता ।

mRgI sA bata citta.sthA babhUva vipine latA |

अवश्यम्.भावि लवनम् लतिका अनुबभूव ह ॥६।६३।१८॥

avazyam.bhAvi lavanam latikA anubabhUva ha ||6|63|18||

.

mRgI *. the doe = *

sA bata citta.sthA

babhUva vipine latA – *became a vine in the woods *

avazya.bhAvi *. necessarily becoming = *

lavanam latikA anubabhUva ha

.

#bata

*vlm.18. The fawn that was very fond of browzing the tender blades and

leaves, became at last the very creeping plant, that had crept into the
crevice of her lickerish mind.

*AB. lavanam chedanam ||6|63|



अन्त:संज्ञा=चिर.अभ्यस्तम् भ्रमरत्वम् अथ आत्मनि ।

anta:saMjJA=cira.abhyastam bhramaratvam atha Atmani |

सा अपश्यत् स=अवमर्देन सदा तत्.भाव=भाविता ॥६।६३।१९॥

sA apazyat sa=avamardena sadA tat.bhAva=bhAvitA ||6|63|19||

.

anta:saMjJA=cira.abhyastam . *defines within thru long practice = *

bhramaratvam atha Atmani . *there then is a bee.ness in itself = *

sA apazyat *she saw *

sAvamardena sadA tad.bhAva=bhAvitA

.

*vlm.19. The creeper being long accustomed to dote on the bee, that used to

be in its company; found in its consciousness to be that insect, after the
destruction of its veritable form.

*sv.19.20 Contemplating the bee, it became a bee which then pierced a hole

in the creeper. The bee became an elephant.

मृद् #mRd .> #avamRd .> #*avamarda*: . oppression , giving pain MBh. ii ,
2183 R.



स.वरण.खुर.क्षोदम् अनुभूय अथ भावितम् ।

sa.varaNa.khura.kSodam anubhUya atha bhAvitam |

भूय: भूय: प्र.बभ्राम महा.संसृति.सम्भ्रमम् ॥६।६३।२०॥

bhUya: bhUya: pra.babhrAma mahA.saMsRti.sambhramam ||6|63|20||

.

sa.varaNa.khura.kSodam anubhUya atha bhAvitam bhUyas.bhUyas prababhrAma
mahAsaMsRti.sambhramam

.

#khura

*vlm.20. Though well aware of its being crushed under the elephant,

together with the lotus flower in which it dwelt, yet it was foolish to
take the form of the bee, for its pleasure of roving about the world. (So
the living soul enters into various births and bodies only to perish with
them).

*sv.19.20 Contemplating the bee, it became a bee which then pierced a hole

in the creeper. The bee became an elephant.

संसार.शत=पर्यन्ते रुद्र: स: अहम् अहम् स्थित: ।

saMsAra.zata=paryante rudra: sa: aham aham sthita: |

अस्मिन् संसार.संरम्भे स्व.मन:मात्र.सम्भ्रमे ॥६।६३।२१॥

asmin saMsAra.saMrambhe sva.mana:mAtra.sambhrame ||6|63|21||

.

saMsAra.zata=paryante – *within a hundred saMsAras = *

rudra: sa: aham . *rudra the Terrible am I = *

aham sthita: . *I am located = *

asmin saMsAra.saMrambhe – *in this saMsAric mess = *

sva.manomAtra.sambhrame – *a mess that measures.out my own Mind*

*. *

*vlm.21. Being thus led into a hundred different forms, said he, I am at
last become the self.same rudra; and it is because of the capriciousness of

my erratic mind in this changeful world.

*sv.21.22 I am rudra who has been a rudra during the past one hundred
creation.cycles, and I roam this world.appearance which is nothing more
than a psychological delusion.

*Ott.part. #*paryanta m. .* circuit, circumference, edge, limit, border •
side, flank, extremity, end (end.comp. "bounded by", "extending as far as"
• or beg..comp "adjoining, neighbouring") • paryantam . ind. . entirely,
altogether • (end.comp.) to the end of, as far as • paryantAt paryantam,
from one end to the other • paryante . ind. . at the end • . a. . coming to
an end with, being a match for • extending in all directions .> #*aparyanta
*. unbounded, unlimited +

*jd.21 . saMsAra.zata=paryante – *within a hundred saMsAras = *rudra: sa:
aham . *rudra the Terrible am I = *aham sthita: . *I am located = *asmin
saMsAra.saMrambhe – *in this saMsAric mess = *sva.manomAtra.sambhrame – *a
mess that measures.out my own Mind.*



एवम् अत्यन्त.चित्रासु संसार.अरण्य.भूमिषु ।

evam atyanta.citrAsu saMsAra.araNya.bhUmiSu |

वह्नीषु अहम् अति.भ्रान्त: तु अशून्या अस्तु इव भूरिश: ॥६।६३।२२॥

vahnISu aham ati.bhrAnta: tu azUnyA astu iva bhUriza: ||6|63|22||

.

evam atyanta.citrAsu *. and so among unending wonders = *

saMsAra.araNya.bhUmiSu – *in the forest.lands of saMsAra = *

vahnISu aham ati.bhrAnta: tu azUnyA astu iva bhUriza:

.

*vlm.22. Thus have I wandered through the variegated paths of life, in this

wilderness of the world; and I have roamed in many aerial regions, as if I
trod on solid and substantial ground.

*sv.21.22 I am rudra who has been a rudra during the past one hundred
creation.cycles, and I roam this world.appearance which is nothing more
than a psychological delusion.



कस्मिन्.चित् अभवम् सर्गे तु अहम् जीवट.नामक: ।

kasmin.cit abhavam sarge tu aham jIvaTa.nAmaka: ।

कस्मिन्.चित् ब्रह्मण.श्रेष्ठ: कस्मिन्.चित् वसुधा.अधिप: ॥६।६३।२३॥

kasmin.cit brahmaNa.zreSTha: kasmin.cit vasudhA.adhipa: ॥६।६३।२३॥

.

kasmiMz.cid abhavam sarge tu aham jIvaTa.nAmaka: *. and somewhere in
creation I became "I jivaTa the Liver" = *

kasmiMz.cid brahmaNa.zreSTha: *. somewhere a respected brAhmaNa = *

kasmiMz.cid vasudhA.adhipa: . *somewhere an Earth.Overlord*

*. *

kasmin.cit abhavam sarge tu aham jIvaTa.nAmaka: kasmin.cit
brahmaNa.zreSTha: kasmin.cit vasudhA.adhipa:

*. *

*vlm.23. In some one of my several births under the name of jivátá, and in

another I became a great and respectable Brahman, I became quite another
person again, and then found myself as a ruler and lord of the earth. (So
every man thinks and acts himself, now as one person and in the stage of
his life. Shakespeare).

*sv.23.24 In one creation.cycle I was Jivata, in another I was the

brahmana, in another I was the king and in yet another I was the swan.

हंस: पद्म.वने भूत्वा विन्ध्य.कच्छे च वारण: ।

haMsa: padma.vane bhUtvA vindhya.kacche ca vAraNa: |

हरिण: देह.यन्त्र.आदौ दशाम् अहम् इमाम् हत: ॥६।६३।२४॥

hariNa: deha.yantra.Adau dazAm aham imAm hata: ||6|63|24||

.

haMsa: padma.vane bhUtvA . *having become a swan in a lotus patch = *

vindhya.kacche ca vAraNa:

hariNa: deha.yantr*a~A*dau dazAm aham imAm hata: . *. *

*vlm.24. I had been a drake in the lotus.bush; and an elephant in the vales

of vindhya; I then became a stag in the form of my body, and fleetness of
my limbs; (and in the formation of mind also).

अत्र वर्ष.सहस्राणि चतुर्.युग.शतानि च ।

atra varSa.sahasrANi catur.yuga.zatAni ca |

समतीतानि अनन्तानि दिनर्तु.चरितानि च ॥६।६३।२५॥

samatItAni anantAni dinartu.caritAni ca ||6|63|25||

.

atra varSa.sahasrANi . *now thousands of years = *

catur.yuga.zatAni ca – *hundreds of cycles of Ages = *

samatItAni *. passed by = *

anantAni *. unending = *

dinartu.caritAni ca – *and the seasons passed*

*. *

*vlm.25. After I had deviated at first from my state of godliness, I was

still settled in the state of a devotee with devotedness to divine
knowledge; and practicing the rites befitting my position, (such as
listening to holy lectures, meditating on the mysteries of nature and so
forth).

*vlm.26. In this state I passed very many years and ages, and many a day

and night and season and century, glided on imperceptibly in their courses
over me. (It is said that the sedate and meditative are generally long
living men, as we learn in the accounts of the ancient patriarchs, and in
those of the yogis and lámas in our own times).

*sv.25 Thus have I been revolving in this wheel known as the mind and the
body.

मम प्रथमम् एव प्राक्.चलितस्य परात् पदात् ।

mama prathamam eva prAk.calitasya parAt padAt |

तत्त्व.ज्ञानितया रूढ: भिक्षुत्वे योग्यता.क्रम: ॥६।६३।२६॥

tattva.jJAnitayA rUDha: bhikSutve yogyatA.krama: ||6|63|26||

.

mama prathamam eva *. for me at the first = *

prAk.calitasya – *after hvg moved apart = *

parAt padAt – *from the perfect state = *

tattva.jJAnitayA . *by the state of Thatness.Knower *

rUDha: bhikSutve *. risen in Monkhood = *

yogyatA.krama: . *according.with competence*

*. *

*vlm.26. In this state I passed very many years and ages, and many a day

and night and season and century, glided on imperceptibly in their courses
over me. (It is said that the sedate and meditative are generally long
living men, as we learn in the accounts of the ancient patriarchs, and in
those of the yogis and lámas in our own times).

*sv.26 It is aeons since I slipped from that supreme self or infinite
consciousness.



भूय: भूय: य* एव अस्य जीवस्य उदेति अविघ्नत: ।

bhUya: bhUya: ya* eva asya jIvasya udeti avighnata: |

स: अत्यन्तम् अ.रसेन अपि तम् एव आशु अनुधावति ॥६।६३।२७॥

sa: atyantam a.rasena api tam eva Azu anudhAvati ||6|63|27||

.

bhUyo.bhUyo ya eva asya jIvasya udeti avighnata: sa: atyantam a.rasena api
tam eva Azu anudhAvati

.

*vlm.27. But I deviated again and again from my wonted course, and was as

often subjected to new births and forms; until at last I was changed to
Brahma's vehicles of the hansaor anser, and this was by virtue of my former
good conduct and company.

*sv.27.28 Soon after that fall I was that mendicant who was still endowed

with knowledge of the truth. Then after passing through very many
incarnations, through the grace of rudra whom I happened to behold, I have
become rudra.

दृढ.अभ्यास: य* एव अस्य जीवस्य उदेति अविघ्नत: ।

dRDha.abhyAsa: ya* eva asya jIvasya udeti avighnata: |

स: अत्यन्तम् अ.रसेन अपि जीवस्य वि.निवर्तते ॥६।६३।२८॥

sa: atyantam a.rasena api jIvasya vi.nivartate ||6|63|28||

.

jd.28 . dRDha.abhyAsa: ya: eva . *what is indeed the firm practice *=

asya jIvasya . *of this Living.jIva *=

udeti . *arises *=

avighnata: . *unobstructedly. = *

sa: atyantam arasena api jIvasya vinivartate

.

*vwv. var. arasena api tam eva Azu anudhAvati ||6|63| Only that firm

practice of this living being, which arises unobstructed, even with
extremely inefficacious (lives intervening), pursues him quickly.

*vlm.28. The firm or wonted habit of a living beings, must come out

unobstructed by any hindrance what sover; and though it may be retarded in
many intermediate births for even a millennium; yet it must come and
layhold on the person some time or other. (Habit is second nature, and is
in bred in every being; and what is bred in the bone, must run in the
blood).

*sv.27.28 Soon after that fall I was that mendicant who was still endowed

with knowledge of the truth. Then after passing through very many
incarnations, through the grace of rudra whom I happened to behold, I have
become rudra.

काकतालीय.योगेन कदाचित् साधु.संगमात् ।

kAkatAlIya.yogena kadAcit sAdhu.saMgamAt |

अ.शुभ: भावना.अभ्यास: जीवस्य विनिवर्तते ॥६।६३।२९॥

a.zubha: bhAvanA.abhyAsa: jIvasya vinivartate ||6|63|29||

.

kAkatAlIya.yogena *. by way of the Coconut.Crow = *

kadA.cit sAdhu.saMgamAt – *somewhen thru good company = *

a.zubho bhAvanA.abhyAso jIvasya *. the jIva's incorrect practice of
bhAvanA.Feeling = *

vinivartate – *ceases / turns.back*

*. *

*vlm.29. It is by accident only, that one has the blessing of some good

company in his life; and then his inborn want may be restrained for a time,
but it is sure to break out with violence in the end, in utter defiance of
every check and rule.

*sv.29 When the jîva by coincidence comes into contact with an enlightened
person, then its impure vAsanA s (tendencies) turn away.



संगति~अधिगतम् च एष* केवलम् स्व.उदयम् प्रति ।

saMgati~adhigatam ca eSa* kevalam sva.udayam prati |

प्राक्तन: वासना.अभ्यास: हातु: उद्यमम् ईक्षते ॥६।६३।३०॥

prAktana: vAsanA.abhyAsa: hAtu: udyamam IkSate ||6|63|30||

.

saMgati.adhigatam ca eSa:

kevalam sva.udayam prati – *Fulness arising in himself = *

prAktan*a: *vAsanA.abhyAso

hAtu: udyamam IkSate

.

*vlm.30. But he who betakes himself to good society only, and strives

always for his edification in what is good and great, is able to destroy
the evil propensities which are inbred in him; because the desire to be
good, is what actually makes one so. (Discipline conquers nature).

~AB.

*sv.30 This happens to that person who constantly longs for such contact
with an enlightened person.

VA . pls, explain

One, who totally learned, .....

sees the end of past trained vasanas

~AS: Having learned from the interactions (with good people) (संगत्यधिगतं),

(further progress) towards absolute elevation (केवलं स्वोदयं प्रति), his
prior practice of desires
(प्राक्तनो वासनाभ्यासो) awaits his efforts to discard them (the desires).
As AB explains, this clarifies that it is necessary to make efforts; this
final change may not happen by chance as in the previous verse.

यत् च इह अभ्यस्यते अजस्रम् यत् च देह.अन्तरे अपि च ।

yat ca iha abhyasyate ajasram yat ca deha.antare api ca |

जाग्रत्.स्वप्नेषु असत् अपि तत् सत् इति अनुभूयते ॥६।६३।३१॥

jAgrat.svapneSu asat api tat sat iti anubhUyate ||6|63|31||

.

yat ca iha abhyasyate ajasram –*whatever here is practiced constantly = *

yat ca deha.antare api ca – *and whatever in the body too = *

jAgrat.svapneSu asat api – *in waking.dreams altho unreal = *

tat sat iti anubhUyate – *That is experienced as being.So. *

*vlm.31. Whatever a man is accustomed to do or think upon constantly, in

this life or in the next state of his being; the same appears as a reality
to him in his waking state of day dream, as unreality appears as real in
the sleeping or night dream of a man. (It is the imagination that figures
unrealities in divers forms both in the day as also in the night dreams of
men).

*sv.31.32 Such constant longing (or abhyasa) itself materialises and
becomes an accomplished fact.

अस् #as .> #abhyas .> #*abhyAsa* *. vairAgya is the absence of diffused
thoughts • abhyA*sa* *is concentration on one thought only. The one is the

positive and the other the negative aspect of meditation. ramaNa, t.287. +

#abhyAsayoga अस् #as .> #*abhyAsa.yoga* . Practical Yoga • hard work +
abhyA*sa*
*has a particular sense in YV, as repetitive experience thru the practice

of yoga, esp. the constant realization of Emptiness/Fullness +

तत्.तत् अर्थ.क्रियाकारि दु:खाय च सुखाय च ।

tat.tat artha.kriyAkAri du:khAya ca sukhAya ca |

उदेति भावनम् तस्मात् भावन.अभावनम् जय: ॥६।६३।३२॥

udeti bhAvanam tasmAt bhAvana.abhAvanam jaya: ||6|63|32||

.

tat.tat artha.kriyAkAri *. thatever.purpose.action.doer = *

du:khAya ca sukhAya ca – *of both misery and pleasure = *

udeti bhAvanam tasmAd bhAvana.abhAvanam jaya:

.

*vlm.32. Now the thoughts that employ our minds, appoint our bodies also to

do their wished for works; and as these works are attended with some
temporary good as well as evil also; it is better therefore to restrain and
repress the rise of those tumultuous thoughts, than cherish them for our
pleasure or pain.

*sv.31.32 Such constant longing (or abhyasa) itself materialises and
becomes an accomplished fact.

VA . Thoughts prompting actions for whatever (worldly) goal bring

results with both joy and sorrow, therefore thoughts should be

destroyed.

AS:I agree with the general meaning. I would reword it thus:
Thoughts of actions, for diverse purposes (तत्तदर्थक्रियाकारि) lead to (
उदेति) the corresponding sorrow or joy, (hence) victory comes from making
such thoughts absent.

भावना एव स्वम् आत्मानम् देह: अयम् इति पश्यति ।

bhAvanA eva svam AtmAnam deha: ayam iti pazyati |

अ.सत्ता.मात्र.विस्तारम् गुल्मकत्वम् इव अङ्कुर: ॥६।६३।३३॥

a.sattA.mAtra.vistAram gulmakatvam iva aGkura: ||6|63|33||

.

bhAvanA eva *. only Imagination = *

svam AtmAnam – *as its own self = *

deh*a: a*yam iti pazyati – *Body sees it so = *

a.sattA.mAtra.vistAram

gulmakatvam iva aGkura:

.

*vwv.666 ... It is only imagination that sees ones Self thus: "This is the
body".

*vlm.33. It is only the thought in our minds, that makes us to take our

bodies for ourselves or souls; and that stretches wide this world of
unrealities, as the incased seed sprouts forth and spreads itself into a
bush. (The thought bears the world in it, as the will brings it to view).

*sv.33 Surely it is because of one's inner conviction 'This body is my

self" that this unreal perception expands.

भावना प्रेक्ष्यमाणा एषा न किम्.चित् इह शिष्यते ।

bhAvanA prekSyamANA eSA na kim.cit iha ziSyate |

न च विद्यत* एव इति तत् भ्रमेण अलम् अस्तु न: ॥६।६३।३४॥

na ca vidyata* eva iti tat bhrameNa alam astu na: ||6|63|34||

.

bhAvanA prekSyamANA eSA na kim.cid iha ziSyate |

na ca vidyate eva iti *. nor is it ever seen to be so = *

tad.bhrameNa alam astu na:

.

*vlm.34. The world is but the thought in sight or a visible form of their

visible thought, and nothing more in reality besides this phantasm of it,
and an illusion of our sight.

*sv.34 If one were to enquire into its true nature, one would find that

nothing remained! Enough of even such enquiry, which leads to nothing.

भ्रमस्य जागतस्य अस्य जातस्य आकाश.वर्णवत् ।

bhramasya jAgatasya asya jAtasya AkAza.varNavat |

असंवेदन.मात्र एकम् मार्जनाय अलम् अस्तु न: ॥६।६३।३५॥

asaMvedana.mAtra ekam mArjanAya alam astu na: ||6|63|35||

.

bhramasya jAgatasya asya *. of this delusion, the world, = *

jAtasya AkAza.varNavat

asaMvedana.mAtr*a~e*kam

mArjanAya alam astu na: . *. *

*vlm.35. The illusive appearance of the world, presents itself to our

sight, like the variegated hues of the sky, it is therefore by our ignoring
of it, that we may be enabled to wipe off those tinges from our minds.

*sv.35 This world is an optical illusion like the blueness of the sky. It

is ignorance. Enough of even this effort to purify that ignorance!

अ.सन्मयीसु अरूपा एषा परम् सत्ता एव लालनी ।

a.sanmayIsu arUpA eSA param sattA eva lAlanI |

वर्तते चेत् निनोदाय किम्चित् सा न करिष्यति ॥६।६३।३६॥

vartate cet ninodAya kimcit sA na kariSyati ||6|63|36||

.

a.san.mayIsu a.rUpA eSA param sattA eva lAlanI vartate cet ninodAya kim.cit
sA na kariSyati

.

*vlm.36. It is an unreal appearance, displayed by the supreme Essence (of

God or His intelligence); as a real existence at his pleasure only, and can
not therefore do any harm to any body.

*sv.36 If this world.appearance which is unreal continues to appear, let

it: it can do no harm.

तत् तान् सर्वान् स्व.संसारान् उत्थाय आलोकयामि अहम् ।

tat tAn sarvAn sva.saMsArAn utthAya AlokayAmi aham |

सम्यक्.आलोक.दानेन तेभ्य* एकी.करोमि अहम् ॥६।६३।३७॥

samyak.Aloka.dAnena tebhya* ekI.karomi aham ||6|63|37||

.

tat

tAn sarvAn sva.saMsArAn *. all those self.rememberings = *

utthAya *. hvg raised = *

AlokayAmi aham

samyag.Aloka.dAnena tebhya:

ekI.karomi aham – *I make one*

*. *

*vlm.37. I rise now and then to look into all these varieties in nature,

for the sake of my pleasure and curiosity; but I have the true light of
reason in me, whereby I discern the one unity quite apart from all
varieties.

*sv.37 I shall retrace the chain of imaginary transformations and restore
their underlying unity.



इति संचिन्त्य रुद्र: असौ तम् सर्गम् प्रजगाम ह ।

iti saMcintya rudra: asau tam sargam prajagAma ha |

यत्र भिक्षु: विहार.स्थ: सुप्त: शव* इव स्थित: ॥६।६३।३८॥

yatra bhikSu: vihAra.stha: supta: zava* iva sthita: ||6|63|38||

.

*so he thought *

*& *

*this rudra the Terrible set.out* *for that creation *

*where the Monk was asleep in his cell *

*settled like a corpse*

*. *

iti saMcintya rudra: asau tam sargam prajagAma ha yatra bhikSu:
vihAra.stha: supta: zava* iva sthita:

*. *

*vlm.38. After all these recapitulations, the incarnate rudra returned to

his former state, and reflected on this condition of the mendicant, whose
body was now lying as a dead corpse on the barren ground.

*sv.38 VASISTHA continued: Thus having resolved, rudra went to where the

body of the mendicant lay.

बोधयित्वा अथ तम् भिक्षुम् चेतसा चेतनेन हि ।

bodhayitvA atha tam bhikSum cetasA cetanena hi |

भोजयाम्.आस सस्मार भिक्षु: अपि आत्मन: भ्रमम् ॥६।६३।३९॥

bhojayAm.Asa sasmAra bhikSu: api Atmana: bhramam ||6|63|39||

.

bodhayitvA atha tam bhikSum *. he awoke the Monk = *

cetasA cetanena hi *. with affective affectation = *

bhojayAm.Asa sasmAra bhikSu: api Atmano bhramam

.

*vlm.39. ... by infusing his intelligence into it; when the resuscitated

Bhikshu came to understand, that all his wonderings were but hallucinations
of his mind.

*sv.39 He awakened it and inspired it to remember all that had taken place.



रुद्रम् आत्मानम् आलोक्य जीवता.आदि.मयम् तथा ।

rudram AtmAnam Alokya jIvatA.Adi.mayam tathA |

बोधात् अ.विस्मय~आर्ह: अपि स* भिक्षु: विस्मयम् ययौ ॥६।६३।४०॥

bodhAt a.vismaya~Arha: api sa* bhikSu: vismayam yayau ||6|63|40||

.

rudram AtmAnam Alokya – *beholding rudra himself = *

jIvaTA.Adi.mayam tathA – *just like the Liver and the rest = *

bodhAt *. on waking = *

avismaya.arh*a: a*pi *. tho not a matter for amazement = *

*sa* *bhikSu: vismayam yayau – *the Monk became amazed*

*. *

*vlm.40. The mendicant finding himself the same with rudra standing in his

presence, as also with the bygone onces that he recollected in his
remembrance; was astonished to think how he could be one and so many,
though it is no wonder to the intelligent, who well know that one man acts
many parts in life.

*sv.40 The mendicant saw rudra as his own self and also recollected all
that had happened.



अथ रुद्र: तथा भिक्षु: द्वौ एव उत्थाय जग्मतु: ।

atha rudra: tathA bhikSu: dvau eva utthAya jagmatu: |

क्व अपि जीवट.संस्मारम् चित्.आकाश~एक.कोण=गम् ॥६।६३।४१॥

kva api jIvaTa.saMsmAram cit.AkAza~eka.koNa=gam ||6|63|41||

.

atha rudras – *and then rudra *

tathA bhikSu: . *thus the Monk *

dvau eva utthAya jagmatu: . *both of them got up = *

kva api jIvaTa.saMsmAram

cid.AkAza~eka.koNa=gam

.

*vlm.41. Afterwards both rudra and the medicant got up from their seats,

and proceeded to the abode of the Jivátá, situated in corner of the
intellectual sphere, (i.e. the mundane world which lies in the divine
intellect).

*sv.41.43 Then both of them went to where Jivata lived in the same infinite

consciousness. They revived his body.

तत्र तत् भुवनम् गत्वा तत् द्वीपम् तत् च मण्डलम् ।

tatra tat bhuvanam gatvA tat dvIpam tat ca maNDalam |

विषयम् तत् पुरम् तत् च तम् च पाणौ असि.ग्रहम् ॥६।६३।४२॥

viSayam tat puram tat ca tam ca pANau asi.graham ||6|63|42||

.

tatra – *there = *

tad.bhuvanam gatvA – *to that place hvg gone = *

tad.dvIpam – *that Land = *

tac ca maNDalam . *and to its capital = *

viSayam tat.puram tac ca

tam ca pANAv asi.graham – *. *

*vlm.42. They then passed over many Continents, Islands, provinces and

districts, until they arrive at the abode of Jivátá, where they found him
lying down with a sword in hand.

*sv.41.43 Then both of them went to where Jivata lived in the same infinite

consciousness. They revived his body.

सुप्तम् ददृशतु: नष्ट.संज्ञम् जीवटकम् शवम् ।

suptam dadRzatu: naSTa.saMjJam jIvaTakam zavam |

स्थापयित्वा वपु: भावम् प्रभान्तम् भव.भूमिषु ॥६।६३।४३॥

sthApayitvA vapu: bhAvam prabhAntam bhava.bhUmiSu ||6|63|43||

.

suptam dadRzatu: . him *asleep they saw = *

naSTa.saMjJam *. conceptionless = *

jIvaTakam zavam – *a Liverlike corpse = *

sthApayitvA vapu: . *the body stopped = *

bhAvam prabhAntam bhava.bhUmiSu

.

*vlm.43. They saw Jivátá lying asleep and insensible as a dead body, whep

rudra laid aside his bright celestial form, in order to enter into the
earthly abode of the deceased. (The Gods are said to assume human shapes in
order to mix with mankind).

*sv.41.43 Then both of them went to where Jivata lived in the same infinite

consciousness. They revived his body.

तम् प्रबोध्य नियोज्य आशु चेतसा चेतनेन च ।

tam prabodhya niyojya Azu cetasA cetanena ca |

एक.रूपा: त्रि.रूपा: ते रुद्र.जीवट.भिक्षुका: ॥६।६३।४४॥

eka.rUpA: tri.rUpA: te rudra.jIvaTa.bhikSukA: ||6|63|44||

.

tam prabodhya niyojya Azu *. him awakened & functioning = *

cetasA cetanena ca* – thru affective Affectivity = *

eka.rUpA: tri.rUpA: te *. one form as three forms are they = *

rudra.jIvaTa.bhikSukA:* . rudra the Terrible & jIvaTa the Lifer, & the
Monk. *

*vlm.44. They brought him back to life and intelligence, by imparting to

him portion of their spirit and intellect; and thus was this one soul
exhibited in the triple forms of rudra, Jivátá and the mendicant.

*sv.44.45 The three were indeed one.



बोधवन्त: अपि अबुद्धा आभा विस्मिता* अपि अविस्मिता: ।

bodhavanta: api abuddhA AbhA vismitA* api avismitA: |

बभु: तूष्णीम्.स्थिता: चित्र.कृत~आकारा* इव क्षणम् ॥६।६३।४५॥

babhu: tUSNIm.sthitA: citra.kRta~AkArA* iva kSaNam ||6|63|45||

.

bodhavanta: 'pi abuddhA AbhA vismitA api a.vismitA: babhu: tUSNIm.sthitA:
citra.kRta~AkArA iva kSaNam

.

*vlm.45. They wish all their intelligence, remained ignorant of one

another, and they marvelled to look on each other in mute ashtonishment, as
if they were the figures in painting.

*sv.44.45 The three were indeed one.



अथ जग्मु: च ते सर्वे क्व.चित् व्योमनि संस्थितम् ।

atha jagmu: ca te sarve kva.cit vyomani saMsthitam |

विप्र.संसारम् आरब्धम् परिभूत.स.घुंघुमम् ॥६।६३।४६॥

vipra.saMsAram Arabdham paribhUta.sa.ghuMghumam ||6|63|46||

.

atha jagmu: ca te sarve *. and then they all went = *

kva.cid vyomani saMsthitam *. somewhere in the spacious sky = *

vipra.saMsAram Arabdham paribhUta.sa.ghuMghumam

.

*vlm.46. Then the three went together in their aerial course, to the air

built abode of the Brahman; who had erected his baseless fabric in empty
air, and which resounded with empty sounds all around. (The open air being
the receptacle of sounds, the aerial abodes of celestials are incessantly
infested by the sounds and cries of peoples rising upwards from the nether
world).

*sv.46.48 These three who were wonder.struck at this mystery, then

proceeded to the place of the brahmana who was asleep embraced by his wife.

ते तत्र भुवनम् गत्वा तत् द्वीपम् तत् च मण्डलम् ।

te tatra bhuvanam gatvA tat dvIpam tat ca maNDalam |

विषयम् तत् च तम् ग्रामम् प्रापुस्तम् ब्राह्मण~आलयम् ॥६।६३।४७॥

viSayam tat ca tam grAmam prApustam brAhmaNa~Alayam ||6|63|47||

.

te tatra bhuvanam gatvA tat dvIpam tac ca maNDalam viSayam tac ca tam
grAmam prApustam brAhmaNa~Alayam

.

*vlm.47. They passed through many aerial regions, and barren and populaus

tracts of air; until they found out at last the heavenly residence of the
Brahman.

*sv.46.48 These three who were wonder.struck at this mystery, then

proceeded to the place of the brahmana who was asleep embraced by his wife.

विप्रम् ते ददृशु: सुप्तम् कलत्र.वलितम् गृहे ।

vipram te dadRzu: suptam kalatra.valitam gRhe |

कण्ठे गृहीतम् ब्राह्मण्या* बहिर् जीवम् इव स्थितम् ॥६।६३।४८॥

kaNThe gRhItam brAhmaNyA* bahir jIvam iva sthitam ||6|63|48||

.

vipram te dadRzu: suptam *they saw the sleeping Seer *

kalatra.valitam gRhe – *surrounded by his family at home = *

kaNThe gRhItam brAhmaNyA bahi: jIvam iva sthitam

.

*vlm.48. They saw him sleeping in his house; beset by the members of his

family about him; while his Brahmani folded her arms about his neck, as if
unwilling to part with her deceased husband. (The Brahman in heaven, was
seen in the state of his parting life).

*sv.46.48 These three who were wonder.struck at this mystery, then

proceeded to the place of the brahmana who was asleep embraced by his wife.

तम् प्रबोध्य नियोज्य आशु चेतसा चेतनेन च ।

tam prabodhya niyojya Azu cetasA cetanena ca |

तत्.स्था: ते बहव: अपि अन्ये स.विस्मय.वि.विस्मया: ॥६।६३।४९॥

tat.sthA: te bahava: api anye sa.vismaya.vi.vismayA: ||6|63|49||

.

tam prabodhya . *having** realized **that.one *

niyojya Azu

cetasA cetanena ca

*by chetas.Affectivity & its Affect *

tat.sthA: te bahava: api

anye sa.vismaya.vivismayA: . *. *

*vlm.49. They awakened his drowsy intelligence, by means of their own

intelligence, as a waking man raises a sleeping soul, by means of his own
sensibility.

अथ जग्मु: चित्.आकाश.कचितम् चेतितम् चिते: ।

atha jagmu: cit.AkAza.kacitam cetitam cite: |

सामन्तम् नृप.संसारम् प्रमणाभोग.सुन्दरम् ॥६।६३।५०॥

sAmantam nRpa.saMsAram pramaNAbhoga.sundaram ||6|63|50||

.

jd.50 . atha jagmu: cid.AkAza.kacitam cetitam cite: sAmantam nRpa.saMsAram
pramaNAbhoga.sundaram

.

*vlm.50. Thence they went on in their pleasant journey to the realms of the

chief and the prince mentioned before; and these were situated in the
bright regions of their intellectual sphere, and illumined by their
effulgence of the intellect. (It means to say, that all these journeys,
places and persons, were but reveries of the mind, and creations of fancy).

*sv.50.53 Then they went to where the king was asleep in his royal
bedchamber surrounded by nymphs.



तत: ते भुवनम् प्राप्ता: तत् द्वीपम् तत् च मण्डलम् ।

tata: te bhuvanam prAptA: tat dvIpam tat ca maNDalam |

सामन्तम् ददृशु: मत्तम् सुप्तम् पर्यङ्क.पङ्कजे ॥६।६३।५१॥

sAmantam dadRzu: mattam suptam paryaGka.paGkaje ||6|63|51||

.

tata: te bhuvanam prAptAs tat dvIpam tac ca maNDalam sAmantam dadRzu:

mattam suptam paryaGka.paGkaje

.

#samanta .mfn."being on every side", universal, whole, entire, all (स्/
अमन्तम् #samantam .ind. "in conjunction with", "together with";
समन्त्/अम् .ind.
or #samantAt °तात् .ind. or #samantatas °त.तस् .ind. "on all sides,

around", "or, wholly, completely"; °तेन ind. " all round "; with न =

"nowhere") AV. &c. •.•>#sAmanta .adj. being on all sides; bordering,

limiting; • –m. a neighbour; a subject prince or district chief of a

district (paying tribute) • .n. a neighbourhood.

#aJc —> #paryaJc —>#paryaGka, #palyaGka –m. a bed , couch , sofa , litter ,

palanquin KaushUp. MBh.&c (also°किका f. Ka1d. ; °की.कृत mfn. turned into a
couch Gi1t. ).

*vlm.51. Having at that region and that very spot, they observed the

haughty chief lying on his lotus like bed.

*sv.50.53 Then they went to where the king was asleep in his royal
bedchamber surrounded by nymphs.



हेम.अवदातम् हेम.अङ्ग्या निहितम् कुच.कोटरे ।

hema.avadAtam hema.aGgyA nihitam kuca.koTare |

भ्रमरि एव अन्वितम् पद्म.कोश=सुप्तम् मधु.व्रतम् ॥६।६३।५२॥

bhramari eva anvitam padma.koza=suptam madhu.vratam ||6|63|52||

.

hema.avadAtam . *Him golden.bright . *

hema.aGgyA . *with her golden body . *

nihitam . *lain.down . *

kuca.koTare . *in the hollow of her breasts .*

bhramaryA iva anvitam .* as.if joined.with a female bee .*

padma.koza=suptam . *asleep in the heart of a lotus . *

madhu.vratam .* he were a bumblebee*

*. *

avadAta. . (>das), cleansed, clean, clear; pure, blameless, excellent, of

white splendour, dazzling white; clear, intelligible; . avadAta: white

colour. . y3004.022 .

nihita. . (ni>dhA) . laid , placed , deposited , fixed or kept in (loc.)

RV. &c; delivered , given , bestowed , intrusted ib.; laid down or aside ,
removed (» below) , laid (as dust by rain) Ghat2.; encamped (as an army)
Bhat2t2.

kuca.: . (generally du. औ ; ifc. f(आ).) , the female breast , teat Sus3r.
S3ak. &c

*vlm.52. He lay with his gold coloured body, in company with the partner of

his bed of golden hue; as the honey sucking bee lies in the lotus cell,
enfolded in the embrace of his mate.

कान्ताभि: अभि.आवलितम् मञ्जरीभि: इव द्रुमम् ।

kAntAbhi: abhi.Avalitam maJjarIbhi: iva drumam |

दीप.जालक.मध्य.स्थम् रत्न.ओघ* इव काञ्चनम् ॥६।६३।५३॥

dIpa.jAlaka.madhya.stham ratna.ogha* iva kAJcanam ||6|63|53||

.

*he was garnished with girls **as blossoms garnish a tree*

*+*

*he was like solid gold set with a flashing of jewels*

*.*

kAntAbhi: abhi.Avalitam maJjarIbhi: iva drumam dIpa.jAlaka.madhya.stham
ratna.ogha* iva kAJcanam

*. *

*vlm.53. He was beset by his mistresses, hanging about him, like the tender

stalks and tufts of flowers pendent upon a tree; and was encircled by a
belt of lighted lamps, as when a golden plate is studded about by brilliant
gems.

तम् प्रबोध्य नियोज्य आशु चेतसा चेतनेन च ।

tam prabodhya niyojya Azu cetasA cetanena ca |

तत्.स्था: ते बहव: अपि एके स.विस्मय.विविस्मया: ॥६।६३।५४॥

tat.sthA: te bahava: api eke sa.vismaya.vivismayA: ||6|63|54||

.

tam prabodhya *him awakened *

niyojya Azu *quickly interfaced *

cetasA cetanena ca *. w Affectivity and its Affect + *

tat.sthA: *in that state *

te bahava 'py *tho many *

eke *in one state *

sa.vismaya.vivismayA: *mutually amazed*

*. *

*vlm.54. They awakened him shortly by infusing their own spirit and

intelligence in his body and mind, and then they sat together marvelling at

each other, as the self.same man in so many forms (or the self.same person
in so many bodies).

*sv.54 They awakened his intelligence, too.



अथ ते राज.संसारम् जग्मु: तत्र विबोध्य तम् ।

atha te rAja.saMsAram jagmu: tatra vibodhya tam |

चेतसा एवम् अथ अन्यासु भ्रेमु: संसार.भूमिषु ॥६।६३।५५॥

cetasA evam atha anyAsu bhremu: saMsAra.bhUmiSu ||6|63|55||

.

atha te rAja.saMsAram jagmu: tatra vibodhya tam cetasA evam atha anyAsu
bhremu: saMsAra.bhUmiSu

.

*vlm.55. They next repaired to the palace of the prince, and after

awakening him with their intelligence, they all roamed about the different
parts of the world.

*sv.55 He too was amazed at the realisation of the truth.



प्राप्य ताम् ब्रह्म.हंस~ईहाम् रुद्रताम् सर्व* एव ते ।

prApya tAm brahma.haMsa~IhAm rudratAm sarva* eva te |

समाजग्मु: विरेजु: च रुद्राणाम् उत्तमम् शतम् ॥६।६३।५६॥

samAjagmu: vireju: ca rudrANAm uttamam zatam ||6|63|56||

.

prApya *. hvg come.to <http://come.to> = *

tAm brahma.haMsa=IhAm rudratAm sarve eva te samAjagmu: vireju: ca rudrANAm
uttamam zatam

.

*vlm.56. They came at last to the #haM*sa* *of #brahman, and being all
transformed to that form in their minds (i e having come to know the aham.*sa*
*I am he, or their self.identity), they all became the one rudra

Personality in a hundred persons.

*sv.56 Thus they went to where the swan lived . the swan that became rudra.

They roamed the world of the one hundred rudras of the past.

एक.संवित् भिन्न.तनु चित्र.चेष्टित.वेष्टितम् ।

eka.saMvit bhinna.tanu citra.ceSTita.veSTitam |

एक.रूपम् अनेक.भम् रूपम् तत् पारमेश्वरम् ॥६।६३।५७॥

eka.rUpam aneka.bham rUpam tat pAramezvaram ||6|63|57||

.

eka.saMvit.bhinna.tanu – *one awareness.divided.body = *

citra.ceSTita.veSTitam

ekarUpam *. one form = *

aneka.bham rUpam *. more.than.one.appearing form = *

tat pAramezvaram – *. *

*vlm.57. Thus the one intellect is reprisented in different forms and

shapes, according to the various inclinations of their minds, like so many
figures in a painting. Such is the unity of the deity represented as
different personalities, according to the various tendencies of individual
minds. (There is the same intellect and soul in all living beings, that
differ from one another in their minds only).

*sv.57 They realised that it was all one infinite consciousness in which

all these diverse illusory events had apparently taken place.

रुद्राणाम् तत् शतम् अथ निरावरण.चित्.मयम् ।

rudrANAm tat zatam atha nirAvaraNa.cit.mayam |

सर्व.संसार.सम्बन्धि स्थितम् सर्व.जगत्.स्थितम् ॥६।६३।५८॥

sarva.saMsAra.sambandhi sthitam sarva.jagat.sthitam ||6|63|58||

.

rudrANAm . *of the rudras = *

tat.chatam atha . *that hundred now *=

nirAvaraNa.cin.mayam . *unveiled chit.made = *

sarva.saMsAra.sambandhi . *all.samsAra.connected *=

sthitam . *situate =*

sarva.jagat.sthitam . *all.world.situate*.

*vlm.58. There a hundred rudras, who are the forms of the uncovered

intellect (i. e. unclouded by mists of error); and they are acquainted with
the truths of all things in the world, and the secrets of all hearts
(antaryámin).

*sv.58 The one form had become many, as it were.



शत.रुद्र.शतानि इह सन्ति राम महान्ति हि ।

zata.rudra.zatAni iha santi rAma mahAnti hi |

एतत् एकादशम् विद्धि संसारम् प्रति.संस्थितम् ॥६।६३।५९॥

etat ekAdazam viddhi saMsAram prati.saMsthitam ||6|63|59||

.

zata.rudra.zatAni iha . *hundreds of hundred.rudras here = *

santi rAma mahAnti hi . *there are, rAma, great ones = *

ekAdazam viddhi . *know as eleven.fold =*

etad saMsAram . *this samsAra =*

prati.saMsthitam . *is divided. *

*vlm.59. There are a hundred and some hundreds of rudras, "who are known as
very great beings in the world; among whom there are eleven only (Ekada*sa*
*rudras), that are situated in so many worlds (Ekada*sa* *Bhubanas). (The

Vedas have thousands and thousands of rudras in their hymns[ ..]).

*sv.59 These one hundred rudras pervaded the entire universe and were
omnipresent.



य: य: अभित: स* जीवस्य संसार: समुदेति हि ।

ya: ya: abhita: sa* jIvasya saMsAra: samudeti hi |

तत्र अप्रबुद्धा* जीव.ओघा: पश्यन्ति न परस्परम् ॥६।६३।६०॥

tatra aprabuddhA* jIva.oghA: pazyanti na parasparam ||6|63|60||

.

yo yo 'bhita: *sa* *jIvasya . *whatever they are connected.with *=

saMsAra: samudeti hi . *that samsAra indeed arises =*

tatra aprabuddhA: jIva oghA: . *there the many unawakened LivingjIvas *=

pazyanti na parasparam . *do not see mutually / from one to another. *

**vlm.60. All living beings that are not awakened to reason, are ignorant

of the identity of one another; and view them in different and not in the
same light; they are not farsighted to see any other world, That which is

the most proximate to them.*

*sv.60 On account of the fact that the jîva is surrounded on all sides by

the world that arises from it, the unawakened jîvas do not see one another,
do not understand one another.

* yo yo 'bhita: *sa* *jIvasya . *whatever they are connected.with *=
saMsAra: samudeti hi . *that samsAra indeed arises =* tatra aprabuddhA:
jIva oghA: . *there the many unawakened LivingjIvas *= pazyanti na
parasparam . *do not see mutually / from one to another. *



मिलन्ति हि मन: बुद्धा: तरङ्गा* इव वारिधौ ।

milanti hi mana: buddhA: taraGgA* iva vAridhau |

अप्रबुद्धा: तु तन्मात्र.निष्ठा* लोष्टवत् आस्थिता: ॥६।६३।६१॥

aprabuddhA: tu tanmAtra.niSThA* loSTavat AsthitA: ||6|63|61||

.

milanti hi mano.buddhA:

taraGgA iva vAridhau

aprabuddhA: tu

tanmAtra.niSThA:

loSTavat AsthitA: . *. *

*vlm.61. Wise men see the minds of others and all things to rise in their

minds, like the wave rising in the sea; but unenlightened minds remain
dormant in themselves, like the inert stones and blocks. (Another
explanation of it is, that all wise men are of the same mind as Birbal said

to Akbar:..Sao Siyane ekmatá).

*sv.61.62 Just as all waves are of the same substance and are therefore

one, the awakened jîvas realise their oneness and thus understand one
another.

यथा द्रवत्वात् वीचि.अम्बु तु अन्योन्यम् सम्मिलति अलम् ।

yathA dravatvAt vIci.ambu tu anyonyam sammilati alam |

तथा प्रबुद्धा जीव.ओघा मिथ्य: चित्त्वान् मिलन्ति अलम् ॥६।६३।६२॥

tathA prabuddhA jIva.oghA mithya: cittvAn milanti alam ||6|63|62||

.

yathA dravatvAt vIcy.ambu tu . *but as water thru its flow = *

anyonyam sammilati alam . *gets well.mixed together = *

tathA prabuddhA jIv*a.o*ghA

mithya:

cittvAt milanti alam . *. *

*vlm.62. As the waves mix with themselves, by the fluidity of their waters;

so the minds of wise unite with one another, by the solubility of their

understandings, like elastic fluids and liquids. (So says Mrityunjaya:..the

oily or serous understanding readily penetrates into the minds of others).

*sv.61.62 Just as all waves are of the same substance and are therefore

one, the awakened jîvas realise their oneness and thus understand one
another.

प्रत्येकम् उदिते च एते संसारे जीव.राशय: ।

pratyekam udite ca ete saMsAre jIva.rAzaya: |

चित् धातो: सर्व.गत्वेन तु असत्या: सत्यवत्.स्थिता: ॥६।६३।६३॥

cit dhAto: sarva.gatvena tu asatyA: satyavat.sthitA: ||6|63|63||

.

pratyekam udite ca ete saMsAre jIva.rAzaya: . *and separately arisen in the
saMsAra.Convolution are these jIva.rays = *

cid.dhAto: sarva.gatvena tu asatyA: satyavat.sthitA: . *. *

*vlm.63. Now in all these muiltitudes of living beings, that are presented

to our sight in this world; We find the one invariable element of the
intellect to be diffused in all of them, and making unreal appear as real
ones to view.

*sv.63 Each jîva has its own illusory world.appearance.



यत्.यत् आखन्यते भूमे: तत्.तत् नाम यथा नभ: ।

yat.yat Akhanyate bhUme: tat.tat nAma yathA nabha: |

सर्व.गाया: चिते: यत्.यत् उह्यते तत्.तथा एव चित् ॥६।६३।६४॥

sarva.gAyA: cite: yat.yat uhyate tat.tathA eva cit ||6|63|64||

.

yad.yat Akhanyate bhUme: tat.tan nAma yathA nabha: sarva.gAyA: cite:
yad.yat uhyate tat.tathA eva cit

.

*vlm.64. This real but invisible entity of the Divine intellect remains for

ever, after all the unreal but visible appearances disappear into nothing;
as there remains an empty space 0f hollow vacuity, after the removal of a
thing from its place, and the excavation of the ground by digging it. (This
empty vacuum with the chit or Intellect in it, is the universal god of the
vacuist Vasishtha).

*sv.64.67 However, even as one finds empty space wherever one digs the
ground, when this world.appearance of the jîvas is enquired into it

invariably leads to the same infinite consciousness.

सर्व.प्रपञ्च.भूतानि यथा अनुभवसि इह हि ।

sarva.prapaJca.bhUtAni yathA anubhavasi iha hi |

तथा इह सर्व.भूत~आत्म चित्त्वम् सर्वत्र विद्यते ॥६।६३।६५॥

tathA iha sarva.bhUta~Atma cittvam sarvatra vidyate ||6|63|65||

.

sarva.prapaJca.bhUtAni yathA anubhavasi iha hi . *just as you experience
all material beings here = *

tathA iha sarva.bhUt*a~A*tma cittvam sarva.tra vidyate . *thus here the
Self of all beings is everywhere known as a state of **Consciousness*

*.*

*vlm.65. As you can well conceive the idea of existence, of the quintuple

elemental principles in nature; so you can comprehend also the notion of
the Omnipresence of the Divine intellect, which i$ the substratum of the
elemental principles.

*sv.64.67 However, even as one finds empty space wherever one digs the
ground, when this world.appearance of the jîvas is enquired into it

invariably leads to the same infinite consciousness.

यत् शाल.भञ्जिका वृक्षे शैले श्वभ्रे गते अन्तकम् ।

yat zAla.bhaJjikA vRkSe zaile zvabhre gate antakam |

प्रेक्ष्यते तत्.वत् एक~आत्मा तथा चिति जगत्.स्थितम् ॥६।६३।६६॥

prekSyate tat.vat eka~AtmA tathA citi jagat.sthitam ||6|63|66||

.

yat zAla.bhaJjikA *what is a statue *

vRkSe *in wood *

zaile *in stone *

zvabhre gate antakam – *contained within it = *

prekSyate tad.vat ek*a~A*tmA – *the one Self is seen that way *

tathA citi jagat.sthitam – *and thus the world.condition in Consciousness. *

* this is the Michelangelo principle (the statue is hidden in the uncarved
stone).

in a somewhat similar way I chip at the saMskRta to find the meaning in
English...

अ.वेदने परे शुद्धे वेदनम् यत् जगत्.स्थितम् ।

a.vedane pare zuddhe vedanam yat jagat.sthitam |

अ.कारणम् अ.चैतन्यम् शून्यत्वेन यथा नभ: ॥६।६३।६७॥

a.kAraNam a.caitanyam zUnyatvena yathA nabha: ||6|63|67||

.

a.vedane pare zuddhe

vedanam yaj jagat.sthitam

a.kAraNam a.caitanyam . *without cause or conception = *

zUnyatvena yathA nabha: . *like the emptiness of the sky. *

*vlm.67. The knowledge of the known and the visible world, in the pure

intellect of the unknown and invisible deity, resembles the view of the
variegated skies, with their uncaused and insensible figures, in the
causeless substratum of ever lasting and all pervading vacuity,

*sv.64.67 However, even as one finds empty space wherever one digs the
ground, when this world.appearance of the jîvas is enquired into it

invariably leads to the same infinite consciousness.

विद्यते वेदनम् दृश्य.बन्ध: मोक्ष: तु अ.वेदनम् ।

vidyate vedanam dRzya.bandha: mokSa: tu a.vedanam |

यदेव रुचिरम् ते स्यात् तदेव आशु दृढी.कुरु ॥६।६३।६८॥

yadeva ruciram te syAt tadeva Azu dRDhI.kuru ||6|63|68||

.

vidyate vedanam

dRzya.bandha: mokSa: tu

a.vedanam

yadeva ruciram te syAt

tadeva Azu dRDhI.kuru – *. *

*vlm.68. The knowledge of the phenomenal, is the bondage of the soul, and

the ignoring of this conduces to its liberation; do therefore as you like;
either towards this or that; (i. e. for your liberation and bondage).

*sv.68.69 Differentiated consciousness is bondage: liberation is its

absence. Whatever pleases you, affirm that and be firm in that. There is no
difference between the two, for awareness is the same in both.

सर्ग.असर्गौ बन्ध.मोक्षौ वेदना~अवेदना~आत्मकौ ।

sarga.asargau bandha.mokSau vedanA~avedanA~Atmakau |

अभिन्नौ बोधनात् च उभौ यथा इच्छसि तथा कुरु ॥६।६३।६९॥

abhinnau bodhanAt ca ubhau yathA icchasi tathA kuru ||6|63|69||

.

sarga.a.sargau . *creation & non.creation = *

bandha.mokSau . *bodage & freedom = *

vedanA.a.vedanA=Atmakau . *knowing & un.knowing by their nature = *

a.bhinnau bodhanAt ca ubhau . *both are undivided after Realization = *

yathA.icchasi . *as you will = *

tathA kuru . *thus do. *

*vlm.69. The cognition and nescience of the world, are the causes of the

bondage and liberation of the soul, and these again are productive of the
transmigration and final emancipation of the animal spirit. It is by your
indifference to them that you can avoid them both, do therefore as you may
best choose for yourself.

*sv.68.69 Differentiated consciousness is bondage: liberation is its

absence. Whatever pleases you, affirm that and be firm in that. There is no
difference between the two, for awareness is the same in both.

असंवित्ते: तु यत् न अस्ति तत्.नशे का कत्.अर्थना ।

asaMvitte: tu yat na asti tat.naze kA kat.arthanA |

तूष्णीम्.भावेन यत् प्राप्यम् प्राप्तम् एव आशु विद्धि तत् ॥६।६३।७०॥

tUSNIm.bhAvena yat prApyam prAptam eva Azu viddhi tat ||6|63|70||

.

asaMvitte: tu yat na asti

tat.naze kA kat.arthanA

tUSNIm.bhAvena yat prApyam

prAptam eva Azu viddhi tat

*. *

*vlm.70. What is lost at its disappearance, (as our friends and

properties), is neither worth seeking or searching after, nor sorrowing for
when it is lost and gone from us. That which is gained of itself in our
calm and quiet with any anxiety or assiduity on our part, is truly reckoned

to be our best gain. (so says the Moha.Mudgura:..Be content with what

offers of itself to thee. Sanskrit: ~)

*sv.70 Who will bemoan the loss of what exists only in ignorance?



यत् वै वेदन.मात्र आत्म तत् अङ्ग अवेदन.क्षयम् ।

yat vai vedana.mAtra Atma tat aGga avedana.kSayam |

तत् वेदनम् वेदनाया: यत् इष्टम् तत् समाचरेत् ॥६।६३।७१॥

tat vedanam vedanAyA: yat iSTam tat samAcaret ||6|63|71||

.

yat vai vedana.mAtr*a~A*tma

tat aGga a.vedana.kSayam

tat vedanam vedanAyA: yat iSTam

tat samAcaret

*vlm.71. That which is no more than our knowledge of it, (as the object of

our senses and the objective world), is no right knowledge but mere
fallacy; the true knowledge is that of the subjective consciousness, which
is always to be attended to.

*sv.71.75 That which is gained by 'being still', that exists already and

has therefore already been 'gained'!

वीचि: यथा अम्भस: स्पन्द: जगत् च एव तथा चितौ ।

vIci: yathA ambhasa: spanda: jagat ca eva tathA citau |

एतावत्.मात्र* एव अत्र भेद: यत् रघुनन्दन ॥६।६३।७२॥

etAvat.mAtra* eva atra bheda: yat raghunandana ||6|63|72||

.

vIci: yathA ambhasa: spanda:

jagat ca eva tathA citau

etAvat.mAtra* eva atra

bheda: yat raghunandana

*. *

*like a wave in water = spanda.Vibration* = jagat ca eva tathA citau – *even
so the world in Consciousness = *etAvat.mAtra eva atra – *so indeed is
measured here = *bheda: yat *which is its difference, best of the raghu
clan. *

*vlm.72, As the wave is the agitation of the water, so is this creation but

an oscillation of the divine intellect ...

* vIci: yathA ambhasa: *like a wave in water = spanda.Vibration* = jagat ca
eva tathA citau – *even so the world in Consciousness = *etAvat.mAtra eva
atra – *such indeed is the measure here = *bheda: yat *which is its
difference, best of the raghu clan. *



देश.काल.स्वरूपेषु सत्सु वीचि.आदिता अम्भसि ।

deza.kAla.svarUpeSu satsu vIci.AditA ambhasi |

जगत्.आदौ तु देश.आद्या* असन्त: जगति ईक्षिता: ॥६।६३।७३॥

jagat.Adau tu deza.AdyA* asanta: jagati IkSitA: ||6|63|73||

.

deza.kAla.svarUpeSu satsu –

*x Place.Time*.svarUpeSu satsu* = *

vIci.AditA *the state of waves *

ambhasi – *in the water = *

jagad.Adau tu – *but in worlds = *

deza.AdyA: *Place & Time *

a.santo jagati IkSitA: . *not being seen in the world. *

*vlm.73. Again the undulation of waves occurs, in conjunction with the

existing elements at certain spots and times; but the production of the
world is wholly without the junction of the elemental bodies, which were
not in existence at its creation. (It means to say, that the world is only
an ideal formation of the divine mind).

*sv.71.75 That which is gained by 'being still', that exists already and

has therefore already been 'gained'!

~AB. .. jagata Adau .. ||6|63|

~VA . the manifestation of the world becomes visible from the initial

non.existence of the world by the causality of place etc, as waves and

whirls appear in water by action of factors of place, time and form.

~AS: The point is to clarify the difference between the analogy and the
reality.
The analogy suggests that the world is like waves on water of cit, but the
whole phenomenon being described is unreal at the beginning of the world.

Thus, the waves are as unreal as the water itself(:.))


आ.भास्वरम् त्रि.जगत् इति अति.भाति भास्वत्

A.bhAsvaram tri.jagat iti ati.bhAti bhAsvat

स्वम् वेदनम् विदनम् एव चिते: स्वरूपम् ।

svam vedanam vidanam eva cite: svarUpam |

वाचि स्थितम् भवति च एतत् उपोह.भेद=

vAci sthitam bhavati ca etat upoha.bheda=

क्लिष्टम् प्रशान्त.वचन: तु शिव: ॥६।६३।७४॥

kliSTam prazAnta.vacana: tu ziva: ||6|63|74||

.

A.bhAsvaram tri.jagad – *from bhAsvara.Radiance is the Triple world = *

iti ati.bhAti bhAsvat – *so it appears from bhAsvat.light = *

svam vedanam *Ur knowing*

*???*vidanam eva *given forth*

cite: svarUpam – *nature of Consciousness = *

vAci sthitam bhavati ca *& existing in speech it becomes *

etat upoha.bheda.kliSTam

prazAnta.vacana: tu ziva: . *. *

*vlm.74. The shining worlds shines with the light of the divine intellect,

in which they are situated as the thoughts in its consciousness. It
transcends the power of speech to define what it is, and yet it is
expressed in the veda in the words that, "It is the supreme soul and
perfect felicity" (Siva Parátmá).

*sv.71.75 That which is gained by 'being still', that exists already and

has therefore already been 'gained'!

संवेदनम् सर्व* इति इह शब्दात्

saMvedanam sarva* iti iha zabdAt

अर्थात् अ.भिन्नौ न कदाचित् एतौ ।

arthAt a.bhinnau na kadAcit etau |

वीचि.अम्भसी द्वे इति न उचित~उक्ति:

vIci.ambhasI dve iti na ucit*a~u*kti:

यस्य अज्ञतायाम् तु इदम् एव युक्तम् ॥६।६३।७५॥

yasya ajJatAyAm tu idam eva yuktam ||6|63|75||

.

saMvedanam sarva.

iti iha

zabdAt arthAt abhinnau na kadA.cid etau .

vIcy.ambhasI dve

iti na ucit*a~u*ktir .

yasya ajJatAyAm tv idam eva yuktam .

*vlm.75. Thus the world is the form of its consciousness in the divine

intellect, and they are not different from one another, as words are never
separable from their senses. It is said that the world is the undulation of
the Divine spirit, and none but the ignorant inveigh against, by saying

that the wave and water are two different things. (Kalidá*sa* *in the

commencement of Raghuvansa, uses the same simile of words and their
meanings, to denote the intimate union of Párvati and Siva, which is done
to express the inseparability of the world with its maker; corresponding
with the well known line of pope "whose body nature is, and god the soul)."

*sv.71.75 That which is gained by 'being still', that exists already and

has therefore already been 'gained'!

@@@



DN6063 DREAM OF 100 RUDRAS 2.OC04.05

वसिष्ठ उवाच ।

vasiSTha uvAca |

स* कदा.चित् ददर्श अथ रुद्रम् रुद्र.पुरे खग: ।

sa* kadA.cit dadarza atha rudram rudra.pure khaga: |

वैरिञ्च.नलिनी.नाल.लीला.लाभेन लीलया ॥६।६३।०१॥

vairiJca.nalinI.nAla.lIlA.lAbhena lIlayA ||6|63|01||

तत्र बुद्धि: अभूत् तस्य "रुद्र: अहम्" इति निश्चिता ।

tatra buddhi: abhUt tasya "rudra: aham" iti nizcitA |

प्रतिबिम्ब.वत् आदर्शे द्राक्.इति एव हि बिम्बिता ॥६।६३।०२॥

pratibimba.vat Adarze drAk.iti eva hi bimbitA ||6|63|02||

रुद्र.भूत.वपु: तत्र तनुम् तत्याज ताम् असौ ।

rudra.bhUta.vapu: tatra tanum tatyAja tAm asau |

गन्ध: पवनताम् गच्छन् कुसुम.स्तबकम् यथा ॥६।६३।३॥

gandha: pavanatAm gacchan kusuma.stabakam yathA ||6|63|3||

स* रुद्र: रुद्र.भवने विजहार यथा इच्छया ।

sa* rudra: rudra.bhavane vijahAra yathA icchayA |

तै: तै: शिव.पुराजारै: गण.कोटि.गरिष्ठया ॥६।६३।०४॥

tai: tai: ziva.purAjArai: gaNa.koTi.gariSThayA ||6|63|04||

रुद्र: तु अन्.उत्तम.ज्ञान=विलास~एकतया तया ।

rudra: tu an.uttama.jJAna=vilAsa~ekatayA tayA |

स्वम् अशेषम् च वृत्तान्तम् अपश्यत् प्राक्तनम् धिया ॥६।६३।०५॥

svam azeSam ca vRttAntam apazyat prAktanam dhiyA ||6|63|05||

निरावरण.विज्ञान.वपु: स* भगवान् तदा ।

nirAvaraNa.vijJAna.vapu: sa* bhagavAn tadA |

उवाच स्वयम् एकान्ते स्व.स्वप्न.शत.विस्मित: ॥६।६३।०६॥

uvAca svayam ekAnte sva.svapna.zata.vismita: ||6|63|06||

अहो नु चित्रा माया इयम् तता विश्व.विमोहिनी ।

aho nu citrA mAyA iyam tatA vizva.vimohinI |

असत्या इव अपि सत्.रूपा मरु.भूमिषु वारिवत् ॥६।६३।०७॥

asatyA iva api sat.rUpA maru.bhUmiSu vArivat ||6|63|07||

इति प्रथमम् आज्ञातम् चित् य: अहम् चित्तताम् गत: ।

iti prathamam AjJAtam cit ya: aham cittatAm gata: |

सर्व.सम्पन्न.सर्व.ज्ञ=गमन.आदि+विभावनात् ॥६।६३।०८॥

sarva.sampanna.sarva.jJa=gamana.Adi+vibhAvanAt ||6|63|08||

यदृच्छया स्थित: जीव: भूत.तन्मात्र.रञ्जित: ।

yadRcchayA sthita: jIva: bhUta.tanmAtra.raJjita: |

कस्मिन्.चित् अभवत् सर्गे भिक्षु: अक्षुभित: अभित: ॥६।६३।०९॥

kasmin.cit abhavat sarge bhikSu: akSubhita: abhita: ||6|63|09||

तेन अवयव.बन्धेन बहि: स्वैर.विहारिणी ।

tena avayava.bandhena bahi: svaira.vihAriNI |

लीला अविलुलित आकारा यदा रम्येति भावत: ॥६।६३।१०॥

lIlA avilulita AkArA yadA ramyeti bhAvata: ||6|63|10||

सर्व.भाव~उपमर्देन तत्.अभ्यास.वशात् तदा ।

sarva.bhAva~upamardena tat.abhyAsa.vazAt tadA |

ताम् एव स: अनु.अभूत् भिक्षु: त्यक्त्वा अन्यम् मनन~उदयम् ॥६।६३।११॥

tAm eva sa: anu.abhUt bhikSu: tyaktvA anyam manana~udayam ||6|63|11||

चमत्.कृति: चेतसि या रूढा सा एव विजृम्भते ।

camat.kRti: cetasi yA rUDhA sA eva vijRmbhate |

वल्ली त्यजति नैदाघी पीतम् अपि अम्बु माधवम् ॥६।६३।१२॥

vallI tyajati naidAghI pItam api ambu mAdhavam ||6|63|12||

स* भिक्षु: जीवट: भूत्वा जन्तु: जरठ.वासन: ।

sa* bhikSu: jIvaTa: bhUtvA jantu: jaraTha.vAsana: |

तेषु देहेषु प्रभ्राम रन्ध्रेषु इव पिपीलिका ॥६।६३।१३॥

teSu deheSu prabhrAma randhreSu iva pipIlikA ||6|63|13||

आत्मनि द्विज.भक्तत्वात् स: अपश्यत् द्विजताम् अथ ।

Atmani dvija.bhaktatvAt sa: apazyat dvijatAm atha |

भाव.अभाव.विपर्यासे बलवान् एव वर्धते ॥६।६३।१४॥

bhAva.abhAva.viparyAse balavAn eva vardhate ||6|63|14||

सामन्तताम् अवाप असौ विप्र: संतत.चिन्तताम् ।

sAmantatAm avApa asau vipra: saMtata.cintatAm |

सातत्येन रस: पीत: फलताम् एति पादपे ॥६।६३।१५॥

sAtatyena rasa: pIta: phalatAm eti pAdape ||6|63|15||

राज्य.अर्थम् धर्म.कार्याणाम् कर्तृत्वात् स: अभवत् नृप: ।

rAjya.artham dharma.kAryANAm kartRtvAt sa: abhavat nRpa: |

स* कामुकतया राजा सुर.स्त्रीत्वम् अवापह ॥६।६३।१६॥

sa* kAmukatayA, rAjA, sura.strItvam avApaha ||6|63|16||

लोला लोचन.लोमेन सा मृगी रस.शालिनी ।

lolA locana.lomena sA mRgI rasa.zAlinI |

बभूव वासना.मोह: च आहो दु:खाय जन्तुषु ॥६।६३।१७॥

babhUva vAsanA.moha: ca Aho du:khAya jantuSu ||6|63|17||

मृगी सा बत चित्त.स्था बभूव विपिने लता ।

mRgI sA bata citta.sthA babhUva vipine latA |

अवश्यम्.भावि लवनम् लतिका अनुबभूव ह ॥६।६३।१८॥

avazyam.bhAvi lavanam latikA anubabhUva ha ||6|63|18||

अन्त:संज्ञा=चिर.अभ्यस्तम् भ्रमरत्वम् अथ आत्मनि ।

anta:saMjJA=cira.abhyastam bhramaratvam atha Atmani |

सा अपश्यत् स=अवमर्देन सदा तत्.भाव=भाविता ॥६।६३।१९॥

sA apazyat sa=avamardena sadA tat.bhAva=bhAvitA ||6|63|19||

स.वरण.खुर.क्षोदम् अनुभूय अथ भावितम् ।

sa.varaNa.khura.kSodam anubhUya atha bhAvitam |

भूय: भूय: प्र.बभ्राम महा.संसृति.सम्भ्रमम् ॥६।६३।२०॥

bhUya: bhUya: pra.babhrAma mahA.saMsRti.sambhramam ||6|63|20||

संसार.शत=पर्यन्ते रुद्र: स: अहम् अहम् स्थित: ।

saMsAra.zata=paryante rudra: sa: aham aham sthita: |

अस्मिन् संसार.संरम्भे स्व.मन:मात्र.सम्भ्रमे ॥६।६३।२१॥

asmin saMsAra.saMrambhe sva.mana:mAtra.sambhrame ||6|63|21||

एवम् अत्यन्त.चित्रासु संसार.अरण्य.भूमिषु ।

evam atyanta.citrAsu saMsAra.araNya.bhUmiSu |

वह्नीषु अहम् अति.भ्रान्त: तु अशून्या अस्तु इव भूरिश: ॥६।६३।२२॥

vahnISu aham ati.bhrAnta: tu azUnyA astu iva bhUriza: ||6|63|22||

कस्मिन्.चित् अभवम् सर्गे तु अहम् जीवट.नामक: ।

kasmin.cit abhavam sarge tu aham jIvaTa.nAmaka: ।

कस्मिन्.चित् ब्रह्मण.श्रेष्ठ: कस्मिन्.चित् वसुधा.अधिप: ॥६।६३।२३॥

kasmin.cit brahmaNa.zreSTha: kasmin.cit vasudhA.adhipa: ॥६।६३।२३॥

हंस: पद्म.वने भूत्वा विन्ध्य.कच्छे च वारण: ।

haMsa: padma.vane bhUtvA vindhya.kacche ca vAraNa: |

हरिण: देह.यन्त्र.आदौ दशाम् अहम् इमाम् हत: ॥६।६३।२४॥

hariNa: deha.yantra.Adau dazAm aham imAm hata: ||6|63|24||

अत्र वर्ष.सहस्राणि चतुर्.युग.शतानि च ।

atra varSa.sahasrANi catur.yuga.zatAni ca |

समतीतानि अनन्तानि दिनर्तु.चरितानि च ॥६।६३।२५॥

samatItAni anantAni dinartu.caritAni ca ||6|63|25||

मम प्रथमम् एव प्राक्.चलितस्य परात् पदात् ।

mama prathamam eva prAk.calitasya parAt padAt |

तत्त्व.ज्ञानितया रूढ: भिक्षुत्वे योग्यता.क्रम: ॥६।६३।२६॥

tattva.jJAnitayA rUDha: bhikSutve yogyatA.krama: ||6|63|26||

भूय: भूय: य* एव अस्य जीवस्य उदेति अविघ्नत: ।

bhUya: bhUya: ya* eva asya jIvasya udeti avighnata: |

स: अत्यन्तम् अ.रसेन अपि तम् एव आशु अनुधावति ॥६।६३।२७॥

sa: atyantam a.rasena api tam eva Azu anudhAvati ||6|63|27||

दृढ.अभ्यास: य* एव अस्य जीवस्य उदेति अविघ्नत: ।

dRDha.abhyAsa: ya* eva asya jIvasya udeti avighnata: |

स: अत्यन्तम् अ.रसेन अपि जीवस्य वि.निवर्तते ॥६।६३।२८॥

sa: atyantam a.rasena api jIvasya vi.nivartate ||6|63|28||

काकतालीय.योगेन कदाचित् साधु.संगमात् ।

kAkatAlIya.yogena kadAcit sAdhu.saMgamAt |

अ.शुभ: भावना.अभ्यास: जीवस्य विनिवर्तते ॥६।६३।२९॥

a.zubha: bhAvanA.abhyAsa: jIvasya vinivartate ||6|63|29||

संगति~अधिगतम् च एष* केवलम् स्व.उदयम् प्रति ।

saMgati~adhigatam ca eSa* kevalam sva.udayam prati |

प्राक्तन: वासना.अभ्यास: हातु: उद्यमम् ईक्षते ॥६।६३।३०॥

prAktana: vAsanA.abhyAsa: hAtu: udyamam IkSate ||6|63|30||

यत् च इह अभ्यस्यते अजस्रम् यत् च देह.अन्तरे अपि च ।

yat ca iha abhyasyate ajasram yat ca deha.antare api ca |

जाग्रत्.स्वप्नेषु असत् अपि तत् सत् इति अनुभूयते ॥६।६३।३१॥

jAgrat.svapneSu asat api tat sat iti anubhUyate ||6|63|31||

तत्.तत् अर्थ.क्रियाकारि दु:खाय च सुखाय च ।

tat.tat artha.kriyAkAri du:khAya ca sukhAya ca |

उदेति भावनम् तस्मात् भावन.अभावनम् जय: ॥६।६३।३२॥

udeti bhAvanam tasmAt bhAvana.abhAvanam jaya: ||6|63|32||

भावना एव स्वम् आत्मानम् देह: अयम् इति पश्यति ।

bhAvanA eva svam AtmAnam deha: ayam iti pazyati |

अ.सत्ता.मात्र.विस्तारम् गुल्मकत्वम् इव अङ्कुर: ॥६।६३।३३॥

a.sattA.mAtra.vistAram gulmakatvam iva aGkura: ||6|63|33||

भावना प्रेक्ष्यमाणा एषा न किम्.चित् इह शिष्यते ।

bhAvanA prekSyamANA eSA na kim.cit iha ziSyate |

न च विद्यत* एव इति तत् भ्रमेण अलम् अस्तु न: ॥६।६३।३४॥

na ca vidyata* eva iti tat bhrameNa alam astu na: ||6|63|34||

भ्रमस्य जागतस्य अस्य जातस्य आकाश.वर्णवत् ।

bhramasya jAgatasya asya jAtasya AkAza.varNavat |

असंवेदन.मात्र एकम् मार्जनाय अलम् अस्तु न: ॥६।६३।३५॥

asaMvedana.mAtra ekam mArjanAya alam astu na: ||6|63|35||

अ.सन्मयीसु अरूपा एषा परम् सत्ता एव लालनी ।

a.sanmayIsu arUpA eSA param sattA eva lAlanI |

वर्तते चेत् निनोदाय किम्चित् सा न करिष्यति ॥६।६३।३६॥

vartate cet ninodAya kimcit sA na kariSyati ||6|63|36||

तत् तान् सर्वान् स्व.संसारान् उत्थाय आलोकयामि अहम् ।

tat tAn sarvAn sva.saMsArAn utthAya AlokayAmi aham |

सम्यक्.आलोक.दानेन तेभ्य* एकी.करोमि अहम् ॥६।६३।३७॥

samyak.Aloka.dAnena tebhya* ekI.karomi aham ||6|63|37||

इति संचिन्त्य रुद्र: असौ तम् सर्गम् प्रजगाम ह ।

iti saMcintya rudra: asau tam sargam prajagAma ha |

यत्र भिक्षु: विहार.स्थ: सुप्त: शव* इव स्थित: ॥६।६३।३८॥

yatra bhikSu: vihAra.stha: supta: zava* iva sthita: ||6|63|38||

बोधयित्वा अथ तम् भिक्षुम् चेतसा चेतनेन हि ।

bodhayitvA atha tam bhikSum cetasA cetanena hi |

भोजयाम्.आस सस्मार भिक्षु: अपि आत्मन: भ्रमम् ॥६।६३।३९॥

bhojayAm.Asa sasmAra bhikSu: api Atmana: bhramam ||6|63|39||

रुद्रम् आत्मानम् आलोक्य जीवता.आदि.मयम् तथा ।

rudram AtmAnam Alokya jIvatA.Adi.mayam tathA |

बोधात् अ.विस्मय~आर्ह: अपि स* भिक्षु: विस्मयम् ययौ ॥६।६३।४०॥

bodhAt a.vismaya~Arha: api sa* bhikSu: vismayam yayau ||6|63|40||

अथ रुद्र: तथा भिक्षु: द्वौ एव उत्थाय जग्मतु: ।

atha rudra: tathA bhikSu: dvau eva utthAya jagmatu: |

क्व अपि जीवट.संस्मारम् चित्.आकाश~एक.कोण=गम् ॥६।६३।४१॥

kva api jIvaTa.saMsmAram cit.AkAza~eka.koNa=gam ||6|63|41||

तत्र तत् भुवनम् गत्वा तत् द्वीपम् तत् च मण्डलम् ।

tatra tat bhuvanam gatvA tat dvIpam tat ca maNDalam |

विषयम् तत् पुरम् तत् च तम् च पाणौ असि.ग्रहम् ॥६।६३।४२॥

viSayam tat puram tat ca tam ca pANau asi.graham ||6|63|42||

सुप्तम् ददृशतु: नष्ट.संज्ञम् जीवटकम् शवम् ।

suptam dadRzatu: naSTa.saMjJam jIvaTakam zavam |

स्थापयित्वा वपु: भावम् प्रभान्तम् भव.भूमिषु ॥६।६३।४३॥

sthApayitvA vapu: bhAvam prabhAntam bhava.bhUmiSu ||6|63|43||

तम् प्रबोध्य नियोज्य आशु चेतसा चेतनेन च ।

tam prabodhya niyojya Azu cetasA cetanena ca |

एक.रूपा: त्रि.रूपा: ते रुद्र.जीवट.भिक्षुका: ॥६।६३।४४॥

eka.rUpA: tri.rUpA: te rudra.jIvaTa.bhikSukA: ||6|63|44||

बोधवन्त: अपि अबुद्धा आभा विस्मिता* अपि अविस्मिता: ।

bodhavanta: api abuddhA AbhA vismitA* api avismitA: |

बभु: तूष्णीम्.स्थिता: चित्र.कृत~आकारा* इव क्षणम् ॥६।६३।४५॥

babhu: tUSNIm.sthitA: citra.kRta~AkArA* iva kSaNam ||6|63|45||

अथ जग्मु: च ते सर्वे क्व.चित् व्योमनि संस्थितम् ।

atha jagmu: ca te sarve kva.cit vyomani saMsthitam |

विप्र.संसारम् आरब्धम् परिभूत.स.घुंघुमम् ॥६।६३।४६॥

vipra.saMsAram Arabdham paribhUta.sa.ghuMghumam ||6|63|46||

ते तत्र भुवनम् गत्वा तत् द्वीपम् तत् च मण्डलम् ।

te tatra bhuvanam gatvA tat dvIpam tat ca maNDalam |

विषयम् तत् च तम् ग्रामम् प्रापुस्तम् ब्राह्मण~आलयम् ॥६।६३।४७॥

viSayam tat ca tam grAmam prApustam brAhmaNa~Alayam ||6|63|47||

विप्रम् ते ददृशु: सुप्तम् कलत्र.वलितम् गृहे ।

vipram te dadRzu: suptam kalatra.valitam gRhe |

कण्ठे गृहीतम् ब्राह्मण्या* बहिर् जीवम् इव स्थितम् ॥६।६३।४८॥

kaNThe gRhItam brAhmaNyA* bahir jIvam iva sthitam ||6|63|48||

तम् प्रबोध्य नियोज्य आशु चेतसा चेतनेन च ।

tam prabodhya niyojya Azu cetasA cetanena ca |

तत्.स्था: ते बहव: अपि अन्ये स.विस्मय.वि.विस्मया: ॥६।६३।४९॥

tat.sthA: te bahava: api anye sa.vismaya.vi.vismayA: ||6|63|49||

अथ जग्मु: चित्.आकाश.कचितम् चेतितम् चिते: ।

atha jagmu: cit.AkAza.kacitam cetitam cite: |

सामन्तम् नृप.संसारम् प्रमणाभोग.सुन्दरम् ॥६।६३।५०॥

sAmantam nRpa.saMsAram pramaNAbhoga.sundaram ||6|63|50||

तत: ते भुवनम् प्राप्ता: तत् द्वीपम् तत् च मण्डलम् ।

tata: te bhuvanam prAptA: tat dvIpam tat ca maNDalam |

सामन्तम् ददृशु: मत्तम् सुप्तम् पर्यङ्क.पङ्कजे ॥६।६३।५१॥

sAmantam dadRzu: mattam suptam paryaGka.paGkaje ||6|63|51||

हेम.अवदातम् हेम.अङ्ग्या निहितम् कुच.कोटरे ।

hema.avadAtam hema.aGgyA nihitam kuca.koTare |

भ्रमरि एव अन्वितम् पद्म.कोश=सुप्तम् मधु.व्रतम् ॥६।६३।५२॥

bhramari eva anvitam padma.koza=suptam madhu.vratam ||6|63|52||

कान्ताभि: अभि.आवलितम् मञ्जरीभि: इव द्रुमम् ।

kAntAbhi: abhi.Avalitam maJjarIbhi: iva drumam |

दीप.जालक.मध्य.स्थम् रत्न.ओघ* इव काञ्चनम् ॥६।६३।५३॥

dIpa.jAlaka.madhya.stham ratna.ogha* iva kAJcanam ||6|63|53||

तम् प्रबोध्य नियोज्य आशु चेतसा चेतनेन च ।

tam prabodhya niyojya Azu cetasA cetanena ca |

तत्.स्था: ते बहव: अपि एके स.विस्मय.विविस्मया: ॥६।६३।५४॥

tat.sthA: te bahava: api eke sa.vismaya.vivismayA: ||6|63|54||

अथ ते राज.संसारम् जग्मु: तत्र विबोध्य तम् ।

atha te rAja.saMsAram jagmu: tatra vibodhya tam |

चेतसा एवम् अथ अन्यासु भ्रेमु: संसार.भूमिषु ॥६।६३।५५॥

cetasA evam atha anyAsu bhremu: saMsAra.bhUmiSu ||6|63|55||

प्राप्य ताम् ब्रह्म.हंस~ईहाम् रुद्रताम् सर्व* एव ते ।

prApya tAm brahma.haMsa~IhAm rudratAm sarva* eva te |

समाजग्मु: विरेजु: च रुद्राणाम् उत्तमम् शतम् ॥६।६३।५६॥

samAjagmu: vireju: ca rudrANAm uttamam zatam ||6|63|56||

एक.संवित् भिन्न.तनु चित्र.चेष्टित.वेष्टितम् ।

eka.saMvit bhinna.tanu citra.ceSTita.veSTitam |

एक.रूपम् अनेक.भम् रूपम् तत् पारमेश्वरम् ॥६।६३।५७॥

eka.rUpam aneka.bham rUpam tat pAramezvaram ||6|63|57||

रुद्राणाम् तत् शतम् अथ निरावरण.चित्.मयम् ।

rudrANAm tat zatam atha nirAvaraNa.cit.mayam |

सर्व.संसार.सम्बन्धि स्थितम् सर्व.जगत्.स्थितम् ॥६।६३।५८॥

sarva.saMsAra.sambandhi sthitam sarva.jagat.sthitam ||6|63|58||

शत.रुद्र.शतानि इह सन्ति राम महान्ति हि ।

zata.rudra.zatAni iha santi rAma mahAnti hi |

एतत् एकादशम् विद्धि संसारम् प्रति.संस्थितम् ॥६।६३।५९॥

etat ekAdazam viddhi saMsAram prati.saMsthitam ||6|63|59||

य: य: अभित: स* जीवस्य संसार: समुदेति हि ।

ya: ya: abhita: sa* jIvasya saMsAra: samudeti hi |

तत्र अप्रबुद्धा* जीव.ओघा: पश्यन्ति न परस्परम् ॥६।६३।६०॥

tatra aprabuddhA* jIva.oghA: pazyanti na parasparam ||6|63|60||

मिलन्ति हि मन: बुद्धा: तरङ्गा* इव वारिधौ ।

milanti hi mana: buddhA: taraGgA* iva vAridhau |

अप्रबुद्धा: तु तन्मात्र.निष्ठा* लोष्टवत् आस्थिता: ॥६।६३।६१॥

aprabuddhA: tu tanmAtra.niSThA* loSTavat AsthitA: ||6|63|61||

यथा द्रवत्वात् वीचि.अम्बु तु अन्योन्यम् सम्मिलति अलम् ।

yathA dravatvAt vIci.ambu tu anyonyam sammilati alam |

तथा प्रबुद्धा जीव.ओघा मिथ्य: चित्त्वान् मिलन्ति अलम् ॥६।६३।६२॥

tathA prabuddhA jIva.oghA mithya: cittvAn milanti alam ||6|63|62||

प्रत्येकम् उदिते च एते संसारे जीव.राशय: ।

pratyekam udite ca ete saMsAre jIva.rAzaya: |

चित् धातो: सर्व.गत्वेन तु असत्या: सत्यवत्.स्थिता: ॥६।६३।६३॥

cit dhAto: sarva.gatvena tu asatyA: satyavat.sthitA: ||6|63|63||

यत्.यत् आखन्यते भूमे: तत्.तत् नाम यथा नभ: ।

yat.yat Akhanyate bhUme: tat.tat nAma yathA nabha: |

सर्व.गाया: चिते: यत्.यत् उह्यते तत्.तथा एव चित् ॥६।६३।६४॥

sarva.gAyA: cite: yat.yat uhyate tat.tathA eva cit ||6|63|64||

सर्व.प्रपञ्च.भूतानि यथा अनुभवसि इह हि ।

sarva.prapaJca.bhUtAni yathA anubhavasi iha hi |

तथा इह सर्व.भूत~आत्म चित्त्वम् सर्वत्र विद्यते ॥६।६३।६५॥

tathA iha sarva.bhUta~Atma cittvam sarvatra vidyate ||6|63|65||

यत् शाल.भञ्जिका वृक्षे शैले श्वभ्रे गते अन्तकम् ।

yat zAla.bhaJjikA vRkSe zaile zvabhre gate antakam |

प्रेक्ष्यते तत्.वत् एक~आत्मा तथा चिति जगत्.स्थितम् ॥६।६३।६६॥

prekSyate tat.vat eka~AtmA tathA citi jagat.sthitam ||6|63|66||

अ.वेदने परे शुद्धे वेदनम् यत् जगत्.स्थितम् ।

a.vedane pare zuddhe vedanam yat jagat.sthitam |

अ.कारणम् अ.चैतन्यम् शून्यत्वेन यथा नभ: ॥६।६३।६७॥

a.kAraNam a.caitanyam zUnyatvena yathA nabha: ||6|63|67||

विद्यते वेदनम् दृश्य.बन्ध: मोक्ष: तु अ.वेदनम् ।

vidyate vedanam dRzya.bandha: mokSa: tu a.vedanam |

यदेव रुचिरम् ते स्यात् तदेव आशु दृढी.कुरु ॥६।६३।६८॥

yadeva ruciram te syAt tadeva Azu dRDhI.kuru ||6|63|68||

सर्ग.असर्गौ बन्ध.मोक्षौ वेदना~अवेदना~आत्मकौ ।

sarga.asargau bandha.mokSau vedanA~avedanA~Atmakau |

अभिन्नौ बोधनात् च उभौ यथा इच्छसि तथा कुरु ॥६।६३।६९॥

abhinnau bodhanAt ca ubhau yathA icchasi tathA kuru ||6|63|69||

असंवित्ते: तु यत् न अस्ति तत्.नशे का कत्.अर्थना ।

asaMvitte: tu yat na asti tat.naze kA kat.arthanA |

तूष्णीम्.भावेन यत् प्राप्यम् प्राप्तम् एव आशु विद्धि तत् ॥६।६३।७०॥

tUSNIm.bhAvena yat prApyam prAptam eva Azu viddhi tat ||6|63|70||

यत् वै वेदन.मात्र आत्म तत् अङ्ग अवेदन.क्षयम् ।

yat vai vedana.mAtra Atma tat aGga avedana.kSayam |

तत् वेदनम् वेदनाया: यत् इष्टम् तत् समाचरेत् ॥६।६३।७१॥

tat vedanam vedanAyA: yat iSTam tat samAcaret ||6|63|71||

वीचि: यथा अम्भस: स्पन्द: जगत् च एव तथा चितौ ।

vIci: yathA ambhasa: spanda: jagat ca eva tathA citau |

एतावत्.मात्र* एव अत्र भेद: यत् रघुनन्दन ॥६।६३।७२॥

etAvat.mAtra* eva atra bheda: yat raghunandana ||6|63|72||

देश.काल.स्वरूपेषु सत्सु वीचि.आदिता अम्भसि ।

deza.kAla.svarUpeSu satsu vIci.AditA ambhasi |

जगत्.आदौ तु देश.आद्या* असन्त: जगति ईक्षिता: ॥६।६३।७३॥

jagat.Adau tu deza.AdyA* asanta: jagati IkSitA: ||6|63|73||

आ.भास्वरम् त्रि.जगत् इति अति.भाति भास्वत्

A.bhAsvaram tri.jagat iti ati.bhAti bhAsvat

स्वम् वेदनम् विदनम् एव चिते: स्वरूपम् ।

svam vedanam vidanam eva cite: svarUpam |

वाचि स्थितम् भवति च एतत् उपोह.भेद=

vAci sthitam bhavati ca etat upoha.bheda=

क्लिष्टम् प्रशान्त.वचन: तु शिव: ॥६।६३।७४॥

kliSTam prazAnta.vacana: tu ziva: ||6|63|74||

संवेदनम् सर्व* इति इह शब्दात्

saMvedanam sarva* iti iha zabdAt

अर्थात् अ.भिन्नौ न कदाचित् एतौ ।

arthAt a.bhinnau na kadAcit etau |

वीचि.अम्भसी द्वे इति न उचित~उक्ति:

vIci.ambhasI dve iti na ucita~ukti:

यस्य अज्ञतायाम् तु इदम् एव युक्तम् ॥६।६३।७५॥

yasya ajJatAyAm tu idam eva yuktam ||6|63|75||







*.*

*o*ॐ*m*

.

Group Page

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<https://groups.google.com/forum/#!forum/yoga-vasishtha>

Complete YVFiles

https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi P5w3QM0Y5kJANUFh.Ia?dl=0

<https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0>



चित् संवित्त्या.उच्यते जीव:

cit saMvittyA ucyate jIva:

संकल्पात्स मनो भवेत् ।

saMkalpAt sa: man*a: *bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया.इति.आदि.अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21



next Canto:

६०६४

FM6064 JIVATA—THE STORY'S END 2.OC06 .z36

https://www.dropbox.com/s/wgi3bg7ynay0rvr/fm6064%202.oc06%20jIvaTa%E2%80%94The%20Story%27s%20End%20.z36.docx?dl=0

FM.6.50.FM.6.99

https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
<https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50-FM.6.99.docx?dl=0>

FM.6.64 JIVATA—THE STORY'S END 2.OC06


santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
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


The complete YVFiles of this masterpiece can be found at

*http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

On Thu, Oct 5, 2017 at 9:04 PM jivadas <das....@gmail.com> wrote:

> work in progress .v17
>
> work in progress .v15,16
>
> latest update:
>
> fm6063 2.oc04-05 Dream of 100 rudras .z75
>
>
> https://www.dropbox.com/s/qgitd1fzpzpwbsk/fm6063%202.oc04..05%20Dream%20of%20100%20rudras%20.z75.docx?dl=0
>
>
>
>
>
>
>

> *O*ॐm
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
> *vasiSTha said**–*
>
>
>
> *01*|o/

>
> वसिष्ठ उवाच ।
>
> स कदा.चिद् ददर्श अथ रुद्रम् रुद्रपुरे खग: ।
>
> वैरिञ्च-नलिनी-नाल-लीला-लाभेन लीलया ॥१॥
>
> sa kadA.cit_dadarza atha rudram rudra.pure khaga: |
>
> vairiJca-nalinI-nAla-lIlA-lAbhena lIlayA ||6|63|01||
>
> .
>

> *he*
>
> *somewhen saw then*
>
> *rudra the Terrible*
>
> *in Terrible City*
>
> *he*
>
> *was a skyfarer*
>
> *splashing among the blue lotuses*
>
> *for the fun of it*
>
> *in the garden of vairincha.Creatorson*
>
> *at play*
>
> *.*

>
> ~vlm.1 VASISHTHA continued:--This bird that sported beside the stalk of
> the lotus seat of Brahma, once went to the city of rudra with his god on
> his back, and there beheld the God rudra face to face. (The inferior Gods
> waited upon the superior deities).
>
>
>

> *02*|o/

>
> तत्र बुद्धिर् अभूत् तस्य "रुद्रो_स्हम्" इति निश्चिता ।
>
> प्रतिबिम्ब.वद् आदर्शे द्राग्.इत्य्.एव हि बिम्बिता ॥२॥
>
> tatra buddhi:_abhUt tasya "rudro_aham" iti nizcitA |
>
> pratibimba.vat_Adarze drAk.iti_ eva hi bimbitA ||02||
>
> .
>

> *there *
>
> *his analytic mind came to Affect that*
>
> *"rudra the Terrible am I"*
>
> *—**as when a reflection in a mirror is reflected—*
>
> *in a flash*
>
> *!*

>
> ~vlm. ... the figure of the God was immediately imprest upon his mind,
> like the reflexion of an outward object in the mirror.
>
> \
>
> रुद्र-भूत.वपुस् तत्र तनुम् तत्याज ताम् असौ ।
>
> rudra-bhUta.vapu:_ tatra tanum tatyAja tAm asau |
>
> गन्ध: पवनताम् गच्छन् कुसुम-स्तबकम् यथा ॥३॥
>
> gandha: pavanatAm gacchan kusuma-stabakam yathA ||3||
>
> .
>

> *taking embodiment as a rudra-being*
>
> *there & then*
>
> *he abandoned his swan-body*
>
> *as flowers release aroma to the air*
>
> *.*

>
> ~vlm.3. Being full of rudra in himself, he quitted his body of the bird,
> as the fragrance of a flower abandons the calyx, as it mixes with the
> breeze and flies in the open air.
>
>
>

> *04*|o/

>
> स रुद्रो रुद्र-भवने विजहार यथा .इच्छया ।
>
> तैस् तै: शिव-पुराजारैर् गण-कोटि-गरिष्ठया ॥४॥
>
> sa rudro rudra-bhavane vijahAra yathA_icchayA |
>
> tai:_tai: ziva-purAjArai:_gaNa-koTi-gariSThayA ||04||
>
> .
>

> *this rudra the Terrible dwelt in Fort Terrible*
>
> *there at his ease*
>
> *in company with some.ever ageless folk of shiva.City*
>
> *: *
>
> *a retinue of a thousand of the best*
>
> *.*

>
> ~vlm. ... in the company with the attendants and different classes of the
> dependant divinities of rudra.
>
>
>

> *05*|*Ø*

>
> रुद्रस् त्व् अन्.उत्तम-ज्ञान=विलास-एकतया तया ।
>
> rudra:_ tu_ an.uttama-jJAna=vilAsa-ekatayA tayA |
>
> स्वम् अशेषम् च वृत्तान्तम् अपश्यत् प्राक्तनम् धिया ॥५॥
>
> svam azeSam ca vRttAntam apazyat_prAktanam dhiyA ||05||
>
> .
>

> *but this Terrible rudra*
>
> *thru*
>
> *un.surpassed Wisdom at play in the Oneness*
>
> *thru*
>
> *That*
>
> *he saw his accumulated history*
>
> *he knew the past in his thoughts*
>
> *. *

> *embodying unveiled understanding*
>
> *the Lord then spoke to himself alone in his own dream*
>
> *spoke of a thousand amazing things*
>
> *.*

>
> ~vlm.6. Being then gifted with clear sightedness and clairvoyance, he was
> astonished at the view of naked truths, that appeared to him as sights in a
> dream, which he recounted to him as follows.
>

> *Ott. #*AvaraNa-* वृ #vR – *to withhold*-> #varaNa – *by enclosure *#AvR
> – *all.over* -> #*AvaraNam* *-* the act of covering, &c. • in yv.FM the
> tt. is *AvaraNa.Veiling – *the Veil that Lady saMsArA wears in the
> brahman.Immensity •• #*nir*AvaraNa - unveiled, manifest, evident, veNis.
> •• #*anAvaraNa* - unveiling. •-• Comp. #anAvaraNa-buddha=jJAna - the
> unimpeded knowledge of a Buddha. •• #*nirAvaraNa- - *unveiled, manifest,
> evident, VeNis.
>
>
>
> *07*|*Ø*

>
> अहो नु चित्रा माया.इयम् तता विश्व-विमोहिनी ।
>
> aho nu citrA mAyA_iyam tatA vizva-vimohinI |
>
> असत्या.इव.अपि सद्-रूपा मरु-भूमिषु वारिवत् ॥७॥
>
> asatyA_iva_api sad-rUpA maru-bhUmiSu vArivat ||07||
>
> .
>

> *O*
>
> *what a wonder*
>
> *is*
>
> *mAyA*
>
> *this bewildering expanse of universe*
>
> *:*
>
> *altho it is not.So, a form seems.to.be <http://seems.to.be> So*
>
> *like water in the desert*
>
> *.*

>
> ~vlm.7. O! how wonderful is this over spreading illusion, which is
> stretched all about us, and fascinates the world by its magic wand; it
> exhibits the palpable untruth as positive truth, as the dreary desert
> presents the appearance of limpid waters, in the sun beams spreading over
> its sterile sands.
>
>
>

> *08*|*Ø*

>
> इति प्रथमम् आज्ञातम् चिद् यो sहम् चित्तताम् गत: ।
>
> iti prathamam AjJAtam cid_yo_'ham cittatAm gata: |
>
> सर्व.संपन्न-सर्व.ज्ञ=गमनादि+विभावनात् ॥८॥
>
> sarva.sampanna-sarva.jJa=gamanAdi+vibhAvanAt ||08||
>
> .
>
> thus ordained from the beginning
>

> the *Consciousness* which is *"I"*
>
> *becomes Affective chitta *
>
> sarva.sampanna-
>
> *because of all-produced *
>
> sarva.jJa-gamana-Adi- *allKnowing-going*
>
> vibhAvana - *manifesting =*

>
> ~vlm.8. I well remember my primary state of the pure intellect, and its
> conversion to the state of the mind; and how it was changed from its
> supremacy and omniscience, to the bondage of the limited body.
>
> ~AB. A iti smaraNa-dyotako nipAta: | aham prathamam
> prAktana-pAramArthika-sthityA cid eva | … ||
>
> ~sv.8 RUDRA recollected thus: Behold! How mysterious is this MAyA which
> deludes all the worlds: though it is unreal it appears to be real. First of
> all, in that indefinite consciousness which was myself there arose the mind
> with objective consciousness, though yet cosmic and omniscient.
>
> ज्ञा jJA -> #jJA -> #AjJA -> #AjJA आज्ञा —direction • injunction +
> command, ordain <kartur AjJayA prApyate phalam / karma kim karma karma
> taj_jaDam>> ramana, upadeza.sAra.
>
>
>

> *09*|*Ø*

>
> यदृच्छया स्थितो जीवो भूत-तन्मात्र-रञ्जित: ।
>
> yadRcchayA sthito_ jIvo_ bhUta-tanmAtra-raJjita: |
>
> कस्मिंश्.चिद् अभवत् सर्गे भिक्षुर् अक्षुभितो ऽभित: ॥९॥
>
> kasmin.cit_abhavat sarge bhikSu:_a‑kSubhita:_abhita: ||09||
>
> .
>

> *as it happened*
>
> *the Living.jIva existed as a being of that character*
>
> *:*
>
> *somewhere there came into creation*
>
> *a Monk*
>
> *who was unmoved by his surroundings*
>
> *.*

>
> ~sv.9 Then accidentally I happened to be the jîva which felt attracted to
> and charmed by the finest part of the cosmic elements. Therefore during a
> certain creation-cycle I became the mendicant who remained totally
> unagitated.
>
> ~vlm.9. It was by its own desire that the living soul assumed to itself a
> material body, formed and fashioned agreeably to its fancy, like a picture
> drawn in a painting; and became a mendicant in my person in one of its
> prior birth, when it was unattached to the objects exposed to view all
> around.
>

> *Ott.part #yad -> #*yadRccha*‑ - Acting as one likes, self-will,

> independence (of action) • Chance, accident; usually used as yadRcchayA

> and translated by 'accidentally', 'by chance' •• #*yadRcchA* - self-will,

> spontaneity, accident, chance (beg.comp or yadRcchayA ind. - spontaneously,
> by accident, unexpectedly); (in gram.); yadRcchatas ind. by chance,
> accidentally; - y.lAbha-saMtuSTa- satisfied with obtaining what comes
> spontaneously, easily satisfied. -
>
>
>

> *10*|*Ø*

>
> तेन.अवयव-बन्धेन बहि: स्वैra-विहारिणी ।
>
> tena_avayava-bandhena bahi: svaira-vihAriNI |
>
> लीला ऽविलुलित-आकारा यदा रम्येति भावत: ॥१०॥
>
> lIlA_avilulita_AkArA yadA ramyeti bhAvata: ||10||
>
> .
>

> tena avayava-bandhena – *by that bondage of the body = *
>
> bahi: svaira-vihAriNI – *external = *
>
> lIlA_avilulita-AkArA yadA ramyeti bhAvata: - *x. *
>
> *~vlm.10. The same mendicant sat in his devotion, by controlling the

> actions of the members of his body, and began to reflect on outward

> objects, with great pleasure in his mind.*

>
> ~sv.10-12 He was able to overcome all distractions and remain immersed in
> the practice of contemplation. However, every subsequent action is more
> powerful than a previous act.
>
>
>

> *11*|o/

>
> सर्व.भाव-उपमर्देन तद्.अभ्यास-वशात् तदा ।
>
> ताम् एव सो sन्वभूद् भिक्षुस् त्यक्त्वा.अन्यम् मनन-उदयम् ॥११॥
>
> sarva.bhAva-upamardena tad.abhyAsa-vazAt_tadA |
>
> tAm eva so_'nvabhUd_bhikSu:_ tyaktvA_anyam manana-udayam ||11||
>
> .
>

> *exhausting every state thru intense Practice then, all his Play*
>
> *the Monk experienced*
>
> *abandoning the rise of any thought*
>
> *.*

>
> ~vlm.11. He buried all his former thoughts in oblivion, and thought only
> of the object that he was employed to reflect upon: and this thought so
> engrossed and worked upon his mind, that it prevented the rise of any other
> thought in it.
>

> मृद् #mRd -> #upamarda – wearing.out -> #upamRd -> #*upamardanam - *the

> act of injuring, violation; suppression, oppression *Comm. on KAtyzr.
>
>
>

> *12*|*Ø*

>
> चमत्कृतिश् चेतसि या रूढा सा.एव विजृम्भते ।
>
> camat.kRti:_ cetasi yA rUDhA sA_eva vijRmbhate |
>
> वल्ली त्यजति नैदाघी पीतम् अप्यम्बु माधवम् ॥१२॥
>
> vallI tyajati naidAghI pItam api_ ambu mAdhavam ||12||
>
> .
>

> camatkRti:_cetasi yA – *a Wonder in chetas.Affectivity = *
>
> rUDhA *arisen *
>
> sA_eva vi.jRmbhate – *it soon opens.wide = *
>
> vallI tyajati naidAghI – *a vine escapes the scorching heat = *
>
> pItam api_ambu mAdhavam – *drinking a bit of water in spring. *

>
> ~vlm.12. The phenomenon which appears in the mind, offers itself solely to
> the view also, (by supplanting the traces of the past); as the brownness of
> fading autumn, supercedes the vernal verdure of leaves and plants, so the
> man coming to his maturity, forgets the helpless state of his boyhood, and
> is thoughtless of his approaching decay and decline.
>
> ~AB. .. naidAghI nidAghoSNa-camatkRti-vyAptA ..
>
> कृ #kR -> #camatkR - to express astonishment • to produce astonishment ••

> #*camatkRti* camat-kRti f. astonishment, surprise. {there is no root

>
> #naidAgha- mf(ई)n. (न्/ऐ-) relating to the hot season , summer-like ,
> scorching Megh.
>
>
>

> *13*|*Ø*

>
> स भिक्षुर् जीवटो भूत्वा जन्तुर् जरठ-वासन: ।
>
> sa bhikSu:_ jIvaTo bhUtvA jantu:_ jaraTha-vAsana: |
>
> तेषु देहेषु प्रभ्राम रन्ध्रेष्व् इव पिपीलिका ॥१३॥
>
> teSu deheSu prabhrAma randhreSu_ iva pipIlikA ||13||
>
> .
>

> *the Monk has come.to.be <http://come.to.be>*
>
> *jIvaTa the Liver*
>
> *a person whose conditioning, as it matures, has led him to wander *
>
> *in these bodies*
>
> *creeping like a termite from hole to hole*
>
> *. *

>
> ~vlm.13 Thus the mendicant became the Brahman Jivátá by his fallible and
> fickle desire, which laid him to wander from one body to another, as little
> ants enter into the holes of houses and things.
>
>
>

> *14*|*Ø*

>
> आत्मनि द्विज-भक्तत्वात् सो sपश्यद् द्विजताम् अथ ।
>
> Atmani dvija-bhaktatvAt sa:_ apazyat_dvijatAm atha |
>
> भाव.अभाव-विपर्यासे बलवान्.एव वर्धते ॥१४॥
>
> bhAva.abhAva-viparyAse balavAn eva vardhate ||14||
>
> .
>

> *in himself*
>
> *there were the traces of a Twiceborn brAhmaNa*
>
> *& *
>
> *he knew the state of a Twice.born*
>
> *then*
>
> *from state to different state *
>
> *he grew in strength*
>
> *.*
>
> *~vlm.14. Being fond of Brahma hood and reverential to Bramans in his

> mind, he became the wished for person in his own body; because the reality
> and unreality have the power of mutually displacing one another, according
> to the greater influence of either. (The weaker yeilds and makes room to

> the stronger, like the survival of the fittest).*
>
>
>
> *15*|*Ø*

>
> सामन्तताम् अवाप.असौ विप्र: संतत-चिन्तताम् ।
>
> sAmantatAm avApa_asau vipra: saMtata-cintatAm |
>
> सातत्येन रस: पीत: फलताम् एति पादपे ॥१५॥
>
> sAtatyena rasa: pIta: phalatAm eti pAdape ||15||
>
> .
>

> sAmantatAm – the state of *a Prince = *
>
> avApa asau vipra: - *this vipra.Seer got = *
>
> saMtata-cintatAm – *continuous thoughtfulness *
>
> sAtatyena *continually *
>
> rasa: pIta: *the essence being drunk*
>
> phalatAm eti pAdape – *goes to fruition in a thirsty tree. *
>
> तन् #tan -> #tata -> *#satata-* - constant, perpetual, continual,
> uninterrupted (only in comp. and #*satatam* -ind.- "constantly, always,
> ever"; with <na>, "never") •• #*sAtatya*m - continuity, uninterruptedness
> •• **sAtatyena -* continually , permanently.

>
> ~sv.15 Then in course of time and on account of persistent contemplation,
> he became a king: surely, water imbibed by the plant becomes its fruit!
>
> ~vlm.15. The Brahman next obtained the chieftainship, from his strong
> predilection for the same; just as the tree becomes friutful by its
> continuous suction of the moisture of earth. (The common mother of all).
>
>
>

> *16*|o/

>
> राज्य.अर्थम् धर्म-कार्याणाम् कर्तृत्वात् सो sभवन्_नृप: ।
>
> स कामुक​तया राजा सुर.स्त्रीत्वम् अवापह ॥१६॥
>
> rAjya.artham dharma-kAryANAm kartRtvAt so_'bhavan_nRpa: |
>
> sa kAmukatayA rAjA sura.strItvam avApaha ||16||
>
> .
>

> *having performed the dharmic duties of government*
>
> *he was a Man.Lord*
>
> *.*
>
> *he was*
>
> *because of his longing*
>
> *the rAjA.King*
>
> *got the condition of a Water.Nymph*
>
> *.*
>
> *~vlm.16. Being desireous of dispensing justice, and discharging all legal

> affairs, the general wished for royalty, and had his wishes fulfilled by
> this becoming a prince; but as the prince was over fond of his courtezans,
> he was transformed to a heavenly nymph that he prized above all in his

> heart.*
>
>
>
> *17*|*Ø*

>
> लोला लोचन-लोमेन सा मृगी रस-शालिनी ।
>
> lolA locana-lomena sA mRgI rasa-zAlinI |
>
> बभूव वासना-मोहश् च.आहो दु:खाय जन्तुषु ॥१७॥
>
> babhUva vAsanA-moha:_ca_Aho du:khAya jantuSu ||17||
>
> .
>
> lolA locana-lomena
>

> sA mRgI rasa-zAlinI *- the doe full of play = *
>
> babhUva vAsanA-moha:_ca *& was a delusive **vAsanA.Imprint *
>
> Aho du:khAya jantuSu *& O for people sorrowful! *

>
> ~vlm.17. But as the celestial dame prized the tremulous eye sight of the
> temorous deer, above her heavenly form and station; she was soon
> metamorphosed to an antelope in the woods, and destined to graze as a
> miserable beast for her foolish choice.
>
> ~sv.17 Purely on account of infatuation this nymph became a deer.
>
>
>

> *18*|*Ø*

>
> मृगी सा बत चित्त.स्था बभूव विपिने लता ।
>
> mRgI sA bata citta.sthA babhUva vipine latA |
>
> अवश्यं.भावि लवनम् लतिका.अनुबभूव ह ॥१८॥
>
> avazyam.bhAvi lavanam latikA_anubabhUva ha ||18||
>
> .
>

> mRgI *- the doe = *
>
> sA bata citta-sthA - *x = *
>
> babhUva vipine latA – *became a vine in the woods *
>
> avazya.bhAvi *- necessarily becoming = *
>
> lavanam - *x = *
>
> latikA anubabhUva ha – *x. *

>
> #bata
>
> ~vlm.18. The fawn that was very fond of browzing the tender blades and
> leaves, became at last the very creeping plant, that had crept into the
> crevice of her lickerish mind.
>
> *AB. lavanam chedanam ||
>
>
>

> *19*|*Ø*

>
> अन्त:संज्ञा=चिर-अभ्यस्तम् भ्रमरत्वम् अथ_आत्मनि ।
>
> anta:saMjJA=cira-abhyastam bhramaratvam atha_Atmani |
>
> सा.अपश्यत् सावमर्देन सदा तद्-भाव=भाविता ॥१९॥
>
> sA_apazyat sa=avamardena sadA tad-bhAva=bhAvitA ||19||
>
> .
>

> anta:saMjJA=cira-abhyastam - *defines within thru long practice = *
>
> bhramaratvam atha_Atmani - *there then is a bee.ness in itself = *
>
> sA_apazyat *she saw *
>
> sAvamardena sadA
>
> tad-bhAva=bhAvitA - *x. *

>
> ~vlm.19. The creeper being long accustomed to dote on the bee, that used
> to be in its company; found in its consciousness to be that insect, after
> the destruction of its veritable form.
>
> ~sv.19-20 Contemplating the bee, it became a bee which then pierced a hole
> in the creeper. The bee became an elephant.
>

> मृद् #mRd -> #avamRd -> #*avamarda*: - oppression , giving pain MBh. xii
> , 2183 R.
>
>
>
> *20*|*Ø*

>
> स.वरण-खुर-क्षोदम् अनुभूय.अथ भावितम् ।
>
> sa.varaNa-khura-kSodam anubhUya_atha bhAvitam |
>
> भूयो.भूय: प्र.बभ्राम महा.संसृति-samभ्रमम् ॥२०॥
>
> bhUyo_bhUya: pra.babhrAma mahA.saMsRti-sambhramam ||20||
>
> .
>

> sa.varaNa-khura-kSodam - *x = *
>
> anubhUya atha bhAvitam - *x = *
>
> bhUyas-bhUyas prababhrAma mahAsaMsRti-sambhramam - *x. *

>
> #khura
>
> ~vlm.20. Though well aware of its being crushed under the elephant,
> together with the lotus flower in which it dwelt, yet it was foolish to
> take the form of the bee, for its pleasure of roving about the world. (So
> the living soul enters into various births and bodies only to perish with
> them).
>
> ~sv.19-20 Contemplating the bee, it became a bee which then pierced a hole
> in the creeper. The bee became an elephant.
>
>
>

> *21*|*Ø*

>
> संसार-शत=पर्यन्ते रुद्र: सः.अहम् अहम् स्थित: ।
>
> saMsAra-zata=paryante rudra: sa:_aham aham sthita: |
>
> अस्मिन् संसार-संरम्भे स्व.मनोमात्र-samभ्रमे ॥२१॥
>
> asmin saMsAra-saMrambhe sva.manomAtra-sambhrame ||21||
>
> .
>

> saMsAra-zata=paryante – *within a hundred saMsAras = *
>
> rudra: sa:_aham - *rudra the Terrible am I = *
>
> aham sthita: - *I am located = *
>
> asmin saMsAra-saMrambhe – *in this saMsAric mess = *
>
> sva.manomAtra-sambhrame – *a mess that measures.out my own Mind*
>
> *. *

>
> ~vlm.21. Being thus led into a hundred different forms, said he, I am at
> last become the self-same rudra; and it is because of the capriciousness of
> my erratic mind in this changeful world.
>
> ~sv.21-22 I am rudra who has been a rudra during the past one hundred
> creation-cycles, and I roam this world-appearance which is nothing more
> than a psychological delusion.
>

> *Ott.part. #*paryanta m. -* circuit, circumference, edge, limit, border •

> side, flank, extremity, end (end-comp. "bounded by", "extending as far as"
> • or beg.-comp "adjoining, neighbouring") • paryantam - ind. - entirely,
> altogether • (end-comp.) to the end of, as far as • paryantAt paryantam,
> from one end to the other • paryante - ind. - at the end • - a. - coming to

> an end with, being a match for • extending in all directions -> #*aparyanta
> *- unbounded, unlimited +
>
> *jd.21 - saMsAra-zata=paryante – *within a hundred saMsAras = *rudra:
> sa:_aham - *rudra the Terrible am I = *aham sthita: - *I am located = *asmin
> saMsAra-saMrambhe – *in this saMsAric mess = *sva.manomAtra-sambhrame – *a
> mess that measures.out my own Mind.*
>
>
>
> *22*|o/

>
> एवम् अत्यन्त-चित्रासु संसार-अरण्य-भूमिषु ।
>
> वह्नीष्व् अहम् अति.भ्रान्तस् त्व् अशून्या.अस्त्व् .इव भूरिश: ॥२२॥
>
> एवम् अत्यन्त-चित्रासु संसार-अरण्य-भूमिषु ।
>
> evam atyanta-citrAsu saMsAra-araNya-bhUmiSu |
>
> वह्नीष्व् अहम् अति.भ्रान्तस् त्व् अशून्या.अस्त्व् .इव भूरिश: ॥२२॥
>
> vahnISu_ aham ati.bhrAnta:_ tu_ azUnyA_astu_ iva bhUriza: ||22||
>
> .
>

> evam atyanta-citrAsu *- and so among unending wonders = *
>
> saMsAra-araNya-bhUmiSu – *in the forest.lands of saMsAra = *

>
> vahnISu_ aham ati.bhrAnta:_ tu x
>

> azUnyA_astu_ iva bhUriza: - *x. *

>
> ~vlm.22. Thus have I wandered through the variegated paths of life, in
> this wilderness of the world; and I have roamed in many aerial regions, as
> if I trod on solid and substantial ground.
>
> ~sv.21-22 I am rudra who has been a rudra during the past one hundred
> creation-cycles, and I roam this world-appearance which is nothing more
> than a psychological delusion.
>
>
>

> *23*|o/

>
> कस्मिंश्.चिद् अभवम् सर्गे त्व् अहम् जीवट-नामक: ।
>
> कस्मिंश्.चिद् ब्रह्मण-श्रेष्ठ: कस्मिंश्.चिद् वसुधा.अधिप​: ॥२३॥
>
> कस्मिंश्.चिद् अभवम् सर्गे त्व् अहम् जीवट-नामक: ।
>
> कस्मिंश्.चिद् ब्रह्मण-श्रेष्ठ: कस्मिंश्.चिद् वसुधाधिप​: ॥२३॥
>

> kasmiMz.cid_abhavam sarge tu_ aham jIvaTa-nAmaka: *- and somewhere in
> creation I became "I jivaTa the Liver" = *
>
> kasmiMz.cid_brahmaNa-zreSTha: *- somewhere a respected brAhmaNa = *
>
> kasmiMz.cid_vasudhA.adhipa: - *somewhere an Earth.Overlord. *

>
> ~vlm.23. In some one of my several births under the name of jivátá, and in
> another I became a great and respectable Brahman, I became quite another
> person again, and then found myself as a ruler and lord of the earth. (So
> every man thinks and acts himself, now as one person and in the stage of
> his life. Shakespeare).
>
> ~sv.23-24 In one creation-cycle I was Jivata, in another I was the
> brahmana, in another I was the king and in yet another I was the swan.
>
>
>

> *24*|o/

>
> हंस: पद्म-वने भूत्वा विन्ध्य-कच्छे च वारण: ।
>
> हरिणो देह-यन्त्र-आदौ दशाम् अहम् इमाम् हत: ॥२४॥
>
> haMsa: padma-vane bhUtvA vindhya-kacche ca vAraNa: |
>
> hariNo deha-yantra-Adau dazAm aham imAm hata: ||24||
>
> .
>

> haMsa: padma-vane bhUtvA - *having become a swan in a lotus patch = *
>
> vindhya-kacche ca vAraNa: - *x = *
>
> hariNa: deha-yantra-Adau dazAm aham imAm hata: - *x. *

>
> ~vlm.24. I had been a drake in the lotus-bush; and an elephant in the
> vales of vindhya; I then became a stag in the form of my body, and
> fleetness of my limbs; (and in the formation of mind also).
>
>
>

> *25*|*Ø*

>
> अत्र वर्ष-सहस्राणि चतुर्-युग-शतानि च ।
>
> atra varSa-sahasrANi catur-yuga-zatAni ca |
>
> समतीतान्य् अनन्तानि दिनर्तु-चरितानि च ॥२५॥
>
> samatItAni_ anantAni dinartu-caritAni ca ||25||
>
> .
>

> atra varSa-sahasrANi - *now thousands of years = *
>
> catur-yuga-zatAni ca – *hundreds of cycles of Ages = *
>
> samatItAni * - passed by = *
>
> anantAni * - unending = *
>
> dinartu-caritAni ca – *and the seasons passed. *

>
> ~vlm.25. After I had deviated at first from my state of godliness, I was
> still settled in the state of a devotee with devotedness to divine
> knowledge; and practicing the rites befitting my position, (such as
> listening to holy lectures, meditating on the mysteries of nature and so
> forth).
>
> ~vlm.26. In this state I passed very many years and ages, and many a day
> and night and season and century, glided on imperceptibly in their courses
> over me. (It is said that the sedate and meditative are generally long
> living men, as we learn in the accounts of the ancient patriarchs, and in
> those of the yogis and lámas in our own times).
>
> ~sv.25 Thus have I been revolving in this wheel known as the mind and the
> body.
>
>
>

> *26*|*Ø*

>
> मम प्रथमम् एव प्राक्.चलितस्य परात् पदात् ।
>
> mama prathamam eva prAk.calitasya parAt padAt |
>
> तत्त्व.ज्ञानितया रूढो भिक्षुत्वे योग्यताक्रम: ॥२६॥
>
> tattva.jJAnitayA rUDho_ bhikSutve yogyatAkrama: ||26||
>
> .
>

> mama prathamam eva * - for me at the first = *
>
> prAk.calitasya – *after hvg moved apart = *
>
> parAt_padAt – *from the perfect state = *
>
> tattva.jJAnitayA - *by the state of Thatness-Knower *
>
> rUDha: bhikSutve *- risen in Monkhood = *
>
> yogyatA-krama: - *according.with competence. *

>
> ~vlm.26. In this state I passed very many years and ages, and many a day
> and night and season and century, glided on imperceptibly in their courses
> over me. (It is said that the sedate and meditative are generally long
> living men, as we learn in the accounts of the ancient patriarchs, and in
> those of the yogis and lámas in our own times).
>
> ~sv.26 It is aeons since I slipped from that supreme self or infinite
> consciousness.
>
>
>

> *27*|*Ø*

>
> भूयो-भूयो य एव.अस्य जीवस्य उदेत्य्.अविघ्नत: ।
>
> bhUyo_bhUyo_ ya* eva_asya jIvasya udeti_ avighnata: |
>
> सो sत्यन्तम् अ-रसेन.अपि तम् एव.आश्व् अनुधावति ॥२७॥
>
> so_atyantam a-rasena_api tam eva_Azu_ anudhAvati ||27||
>
> .
>
> bhUyo-bhUyo x
>

> ya eva_asya jIvasya udeti_ avighnata: *- x = *
>
> so_atyantam a-rasena_api x
>
> tam eva_Azu_ anudhAvati *- x = *

>
> ~vlm.27. But I deviated again and again from my wonted course, and was as
> often subjected to new births and forms; until at last I was changed to
> Brahma's vehicles of the hansaor anser, and this was by virtue of my former
> good conduct and company.
>
> ~sv.27-28 Soon after that fall I was that mendicant who was still endowed
> with knowledge of the truth. Then after passing through very many
> incarnations, through the grace of rudra whom I happened to behold, I have
> become rudra.
>
>
>

> *28*|*Ø*

>
> दृढ.अभ्यासो य एव.अस्य जीवस्य.उदेत्य्.अविघ्नत: ।
>
> dRDha-abhyAso_ ya* eva_asya jIvasya_udeti_ avighnata: |
>
> सो sत्यन्तम् अ-रसेन.अपि जीवस्य विनिवर्तते ॥२८॥
>
> so_atyantam a-rasena_api jIvasya vi.nivartate ||28||
>
> .
>

> jd.28 - dRDha-abhyAsa: ya: eva - *what is indeed the firm practice *=
>
> asya jIvasya - *of this Living.jIva *=
>
> udeti - *arises *=
>
> avighnata: - *unobstructedly. = *

>
> sa: x
>
> atyantam arasena api x
>

> jIvasya vinivartate - *x. *

>
> ~vwv. var. arasena api tam eva Azu_ anudhAvati || Only that firm practice
> of this living being, which arises unobstructed, even with extremely
> inefficacious (lives intervening), pursues him quickly.
>
> ~vlm.28. The firm or wonted habit of a living beings, must come out
> unobstructed by any hindrance what sover; and though it may be retarded in
> many intermediate births for even a millennium; yet it must come and
> layhold on the person some time or other. (Habit is second nature, and is
> in bred in every being; and what is bred in the bone, must run in the
> blood).
>
> ~sv.27-28 Soon after that fall I was that mendicant who was still endowed
> with knowledge of the truth. Then after passing through very many
> incarnations, through the grace of rudra whom I happened to behold, I have
> become rudra.
>
>
>

> *29*|*Ø*

>
> काकतालीय-योगेन कदा.चित् साधु-संगमात् ।
>
> kAkatAlIya-yogena kadA.cit sAdhu-saMgamAt |
>
> अ.शुभो भावनाभ्यासो जीवस्य विनिवर्तते ॥२९॥
>
> a.zubho_ bhAvanA.abhyAso_ jIvasya vinivartate ||29||
>
> .
>

> kAkatAlIya-yogena *- by way of the Coconut.Crow = *
>
> kadA.cit sAdhu-saMgamAt – *somewhen thru good company = *
>
> a.zubho bhAvanA-abhyAso jIvasya *- the jIva's incorrect practice of
> bhAvanA.Feeling = *
>
> vinivartate – *ceases / turns.back. *

>
> ~vlm.29. It is by accident only, that one has the blessing of some good
> company in his life; and then his inborn want may be restrained for a time,
> but it is sure to break out with violence in the end, in utter defiance of
> every check and rule.
>
> ~sv.29 When the jîva by coincidence comes into contact with an enlightened
> person, then its impure _vAsanA s (tendencies) turn away.
>
>
>

> *n*|*Ø*

>
> संगत्य्-अधिगतम् च_एष केवलम् स्व.उदयम् प्रति ।
>
> saMgati-adhigatam ca_eSa* kevalam sva.udayam prati |
>
> प्राक्तनो वासना-अभ्यासो हातुर् उद्यमम् ईक्षते ॥३०॥
>
> prAktano_ vAsanA-abhyAso_ hAtu:_ udyamam IkSate ||30||
>
> .
>
> saMgati-adhigatam ca_eSa: x
>

> kevalam sva.udayam prati – *Fulness arising in himself = *
>
> prAktano_ vAsanA-abhyAso x
>
> hAtu:_ udyamam IkSate – *x. *

>
> ~vlm.30. But he who betakes himself to good society only, and strives
> always for his edification in what is good and great, is able to destroy
> the evil propensities which are inbred in him; because the desire to be
> good, is what actually makes one so. (Discipline conquers nature).
>
> ~AB.
>
> ~sv.30 This happens to that person who constantly longs for such contact
> with an enlightened person.
>
> VA - pls, explain
>
> One, who totally learned, .....
>
> sees the end of past trained vasanas
>
> AS:
> Having learned from the interactions (with good people) (संगत्यधिगतं),
> (further progress) towards absolute elevation (केवलं स्वोदयं प्रति), his
> prior practice of desires
> (प्राक्तनो वासनाभ्यासो) awaits his efforts to discard them (the desires).
> As AB explains, this clarifies that it is necessary to make efforts; this
> final change may not happen by chance as in the previous verse.
>

> *31*|*Ø*

>
> यच् च .इह.अभ्यस्यते ऽजस्रम् यच् च देह.अन्तरे ऽपि च ।
>
> yat_ca_iha_abhyasyate_ajasram yat_ca deha-antare_api ca |
>
> जाग्रत्.स्वप्नेष्व् असद् अपि तत् सद् इत्य् अनुभूयते ॥३१॥
>
> jAgrat.svapneSu_ asat_ api tat sat_ iti_ anubhUyate ||31||
>
> .
>

> yat_ca_iha_abhyasyate_ajasram –*whatever here is practiced constantly = *
>
> yat_ca deha-antare_api ca – *and whatever in the body too = *
>
> jAgrat.svapneSu_asat_ api – *in waking.dreams altho unreal = *
>
> tat sat_ iti_ anubhUyate – *That is experienced as being.So. *

>
> ~vlm.31. Whatever a man is accustomed to do or think upon constantly, in
> this life or in the next state of his being; the same appears as a reality
> to him in his waking state of day dream, as unreality appears as real in
> the sleeping or night dream of a man. (It is the imagination that figures
> unrealities in divers forms both in the day as also in the night dreams of
> men).
>
> ~sv.31-32 Such constant longing (or abhyasa) itself materialises and
> becomes an accomplished fact.
>

> अस् #as -> #abhyas -> #*abhyAsa* - vairAgya is the absence of diffused

> thoughts • abhyAsa is concentration on one thought only. The one is the
> positive and the other the negative aspect of meditation. ramaNa, t.287. +

> #abhyAsayoga अस् #as -> #*abhyAsa-yoga* - Practical Yoga • hard work +

> abhyAsa has a particular sense in YV, as repetitive experience thru the
> practice of yoga, esp. the constant realization of Emptiness/Fullness +
>
>
>

> *32*|*Ø*

>
> तत्.तद् अर्थ-क्रियाकारि दु:खाय च सुखाय च ।
>
> tat.tat_ artha-kriyAkAri du:khAya ca sukhAya ca |
>
> उदेति भावनम् तस्माद् भावन-अभावनम् जय: ॥३२॥
>
> udeti bhAvanam tasmAt_ bhAvana-abhAvanam jaya: ||32||
>
> .
>

> tat.tat_ artha-kriyAkAri *- thatever-purpose-action-doer = *
>
> du:khAya ca sukhAya ca – *of both misery and pleasure = *
>
> udeti bhAvanam tasmAd x
>
> bhAvana-abhAvanam jaya: - *x. *

>
> ~vlm.32. Now the thoughts that employ our minds, appoint our bodies also
> to do their wished for works; and as these works are attended with some
> temporary good as well as evil also; it is better therefore to restrain and
> repress the rise of those tumultuous thoughts, than cherish them for our
> pleasure or pain.
>
> ~sv.31-32 Such constant longing (or abhyasa) itself materialises and
> becomes an accomplished fact.
>
> VA - Thoughts prompting actions for whatever (worldly) goal bring
>
> results with both joy and sorrow, therefore thoughts should be
>
> destroyed.
>
> AS:
> I agree with the general meaning. I would reword it thus:
> Thoughts of actions, for diverse purposes (तत्तदर्थक्रियाकारि) lead to (
> उदेति) the corresponding sorrow or joy, (hence) victory comes from making
> such thoughts absent.
>

> *33*|o/

>
> भावना.एव स्वम् आत्मानम् देहो sयम् इति पश्यति ।
>
> अ-सत्ता.मात्र-विस्तारम् गुल्मकत्वम् इव.अङ्कुर: ॥३३॥
>
> bhAvanA_eva svam AtmAnam deho_'yam iti pazyati |
>
> a-sattA.mAtra-vistAram gulmakatvam iva_aGkura: ||33||
>
> .
>

> bhAvanA_eva *- only Imagination = *
>
> svam AtmAnam – *as its own self = *
>
> deha: ayam iti pazyati – *Body sees it so = *
>
> a-sattA.mAtra-vistAram x
>
> gulmakatvam iva_aGkura: - *x. *

>
> ~vwv.666 ... It is only imagination that sees ones Self thus: "This is the
> body".
>
> ~vlm.33. It is only the thought in our minds, that makes us to take our
> bodies for ourselves or souls; and that stretches wide this world of
> unrealities, as the incased seed sprouts forth and spreads itself into a
> bush. (The thought bears the world in it, as the will brings it to view).
>
> ~sv.33 Surely it is because of one's inner conviction 'This body is my
> self" that this unreal perception expands.
>
>
>

> *34*|*Ø*

>
> भावना प्रेक्ष्यमाणा.एषा न किम्.चिद् इह शिष्यते ।
>
> bhAvanA prekSyamANA_eSA na kim.cid_iha ziSyate |
>
> न च विद्यत एव.इति तद्.भ्रमेण.अलम् अस्तु न: ॥३४॥
>
> na ca vidyata eva_iti tad.bhrameNa_alam astu na: ||34||
>
> .
>
> bhAvanA prekSyamANA_eSA x
>
> na kim.cid_iha ziSyate |
>

> na ca vidyate eva_iti *- nor is it ever seen to be so = *

>
> tad.bhrameNa_alam astu na: |
>
> ~vlm.34. The world is but the thought in sight or a visible form of their
> visible thought, and nothing more in reality besides this phantasm of it,
> and an illusion of our sight.
>
> ~sv.34 If one were to enquire into its true nature, one would find that
> nothing remained! Enough of even such enquiry, which leads to nothing.
>
>
>

> *35*|o/

>
> भ्रमस्य जागतस्य.अस्य जातस्य.आकाश-वर्णवत् ।
>
> bhramasya jAgatasya_asya jAtasya_AkAza-varNavat |
>
> असंवेदन-मात्र_एकम् मार्जनाय.अलम् अस्तु न: ॥35||
>
> asaMvedana-mAtra_ekam mArjanAya_alam astu na: ||35||
>
> .
>

> bhramasya jAgatasya_asya *- of this delusion, the world, = *
>
> jAtasya_AkAza-varNavat - *x = *
>
> asaMvedana-mAtra-ekam x
>
> mArjanAya_alam astu na: - *x. *

>
> ~vlm.35. The illusive appearance of the world, presents itself to our
> sight, like the variegated hues of the sky, it is therefore by our ignoring
> of it, that we may be enabled to wipe off those tinges from our minds.
>
> ~sv.35 This world is an optical illusion like the blueness of the sky. It
> is ignorance. Enough of even this effort to purify that ignorance!
>
>
>

> *36*|o/

>
> अ-सन्मयीस्वरूपा_एषा परम् सत्ता.एव लालनी ।
>
> वर्तते चेद् निनोदाय किम्.चित् सा न करिष्यति ॥३६॥
>
> a-sanmayIsu_ arUpA_eSA param sattA_eva lAlanI |
>
> vartate ced_ninodAya kim.cit sA na kariSyati ||36||
>
> .
>
> a-san.mayIsu_a-rUpA_eSA x
>

> param sattA_eva lAlanI - *x = *
>
> vartate cet_ninodAya x
>
> kim.cit sA na kariSyati - *x. *

>
> ~vlm.36. It is an unreal appearance, displayed by the supreme Essence (of
> God or His intelligence); as a real existence at his pleasure only, and can
> not therefore do any harm to any body.
>
> ~sv.36 If this world-appearance which is unreal continues to appear, let
> it: it can do no harm.
>
>
>

> *37*|*Ø*

>
> तत्तान् सर्वान् स्व.संसारान् उत्थाय​.आलोकयाम्य्.अहम् ।
>
> tattAn sarvAn sva.saMsArAn utthAya_AlokayAmi_aham |
>
> सम्यग्.आलोकदानेन तेभ्य.एकी.करोम्य्.अहम् ॥३७॥
>
> samyak.AlokadAnena tebhya:_ ekI.karomi_aham ||37||
>
> .
>
> tat
>

> tAn sarvAn sva.saMsArAn *- all those self.rememberings = *
>
> utthAya *- hvg raised = *
>
> AlokayAmi aham - *x = *
>
> samyag.Aloka-dAnena tebhya: x
>
> ekI.karomi_ aham – *I make one. *

>
> ~vlm.37. I rise now and then to look into all these varieties in nature,
> for the sake of my pleasure and curiosity; but I have the true light of
> reason in me, whereby I discern the one unity quite apart from all
> varieties.
>
> ~sv.37 I shall retrace the chain of imaginary transformations and restore
> their underlying unity.
>
>
>

> *38*|*Ø*

>
> इति संचिन्त्य रुद्रो sसौ तम् सर्गम् प्रजगाम ह ।
>
> iti saMcintya rudro_asau tam sargam prajagAma ha |
>
> यत्र भिक्षुर् विहार.स्थ: सुप्त: शव इव स्थित: ॥३८॥
>
> yatra bhikSu:_vihAra.stha: supta: zava iva sthita: ||38||
>
> .
>

> *so he thought *
>
> *& *
>
> *this rudra the Terrible set.out* *for that creation *
>
> *where the Monk was asleep in his cell *
>
> *settled like a corpse*
>
> *. *

>
> ~vlm.38. After all these recapitulations, the incarnate rudra returned to
> his former state, and reflected on this condition of the mendicant, whose
> body was now lying as a dead corpse on the barren ground.
>
> ~sv.38 VASISTHA continued: Thus having resolved, rudra went to where the
> body of the mendicant lay.
>
>
>

> *39*|o/

>
> बोधयित्वा.अथ तम् भिक्षुम् चेतसा चेतनेन हि ।
>
> bodhayitvA_atha tam bhikSum cetasA cetanena hi |
>
> भोजयाम्.आस सस्मार भिक्षुर् अपि.आत्मनो भ्रमम् ॥३९॥
>
> bhojayAm.Asa sasmAra bhikSu:_ api_Atmano bhramam ||39||
>
> .
>

> bodhayitvA_atha tam bhikSum *- he awoke the Monk = *
>
> cetasA cetanena hi *- with affective affectation = *

>
> bhojayAm.Asa sasmAra x
>
> bhikSu:_ api_Atmano bhramam |
>
> ~vlm.39. ... by infusing his intelligence into it; when the resuscitated
> Bhikshu came to understand, that all his wonderings were but hallucinations
> of his mind.
>
> ~sv.39 He awakened it and inspired it to remember all that had taken
> place.
>
>
>

> *40*|*Ø*

>
> रुद्रम् आत्मानम् आलोक्य जीवता.आदि-मयम् तथा ।
>
> rudram AtmAnam Alokya jIvatA.Adi-mayam tathA |
>
> बोधाद् अविस्मय-अर्हो sपि स भिक्षुर् विस्मयम् ययौ ॥४०॥
>
> bodhAt_a-vismaya-arha:_api sa* bhikSu:_vismayam yayau ||40||
>
> .
>

> rudram AtmAnam Alokya – *beholding rudra himself = *
>
> jIvaTA.Adi-mayam tathA – *just like the Liver and the rest = *
>
> bodhAt *- on waking = *
>
> avismaya-arho_api *- tho not a matter for amazement = *
>
> sa bhikSu:_ vismayam yayau – *the Monk became amazed. *

>
> ~vlm.40. The mendicant finding himself the same with rudra standing in his
> presence, as also with the bygone onces that he recollected in his
> remembrance; was astonished to think how he could be one and so many,
> though it is no wonder to the intelligent, who well know that one man acts
> many parts in life.
>
> ~sv.40 The mendicant saw rudra as his own self and also recollected all
> that had happened.
>
>
>

> *41*|o/

>
> अथ रुद्रस् तथा भिक्षुर् द्वाव्.एव.उत्थाय जग्मतु: ।
>
> क्व.अपि जीवट-संस्मारम् चिद्.आकाश-एक.कोण=गम् ॥४१॥
>
> atha rudra:_tathA bhikSu:_dvau_eva_utthAya jagmatu: |
>
> kva_api jIvaTa-saMsmAram cid.AkAza-eka.koNa=gam ||41||
>
> .
>

> atha rudras – *and then rudra *
>
> tathA bhikSu: - *thus the Monk *
>
> dvau_eva_utthAya jagmatu: - *both of them got up = *
>
> kva_api jIvaTa-saMsmAram - *x = *
>
> cid.AkAza-eka.koNa=gam - *x. *

>
> ~vlm.41. Afterwards both rudra and the medicant got up from their seats,
> and proceeded to the abode of the Jivátá, situated in corner of the
> intellectual sphere, (i.e. the mundane world which lies in the divine
> intellect).
>
> ~sv.41-43 Then both of them went to where Jivata lived in the same
> infinite consciousness. They revived his body.
>
>
>

> *42*|*Ø*

>
> तत्र तद्.भुवनम् गत्वा तद्.द्वीपम् तच् च मण्डलम् ।
>
> tatra tad.bhuvanam gatvA tad.dvIpam tac_ca maNDalam |
>
> विषयम् तत्.पुरम् तच् च तम् च पाणाव् असि-ग्रहम् ॥४२॥
>
> viSayam tat.puram tat_ca tam ca pANAv asi-graham ||42||
>
> .
>

> tatra – *there = *
>
> tad.bhuvanam gatvA – *to that place hvg gone = *
>
> tad.dvIpam – *that Land = *
>
> tac_ca maNDalam - *and to its capital = *
>
> viSayam tat.puram tac_ca x
>
> tam ca pANAv asi-graham – *x. *

>
> ~vlm.42. They then passed over many Continents, Islands, provinces and
> districts, until they arrive at the abode of Jivátá, where they found him
> lying down with a sword in hand.
>
> ~sv.41-43 Then both of them went to where Jivata lived in the same
> infinite consciousness. They revived his body.
>
>
>

> *43*|o/

>
> सुप्तम् ददृशतुर् नष्ट-संज्ञम् जीवटकम् शवम् ।
>
> स्थापयित्वा वपुर् भावम् प्रभान्तम् भव-भूमिषु ॥४३॥
>
> suptam dadRzatu:_ naSTa-saMjJam jIvaTakam zavam |
>
> sthApayitvA vapu:_ bhAvam prabhAntam bhava-bhUmiSu ||43||
>
> .
>

> suptam dadRzatu: - him *asleep they saw = *
>
> naSTa-saMjJam *- conceptionless = *
>
> jIvaTakam zavam – *a Liverlike corpse = *
>
> sthApayitvA vapu: - *the body stopped = *
>
> bhAvam prabhAntam x
>
> bhava-bhUmiSu - *x. *

>
> ~vlm.43. They saw Jivátá lying asleep and insensible as a dead body, whep
> rudra laid aside his bright celestial form, in order to enter into the
> earthly abode of the deceased. (The Gods are said to assume human shapes in
> order to mix with mankind).
>
> ~sv.41-43 Then both of them went to where Jivata lived in the same
> infinite consciousness. They revived his body.
>
>
>

> *44*|*Ø*

>
> तम् प्रबोध्य नियोज्य.आशु चेतसा चेतनेन च ।
>
> tam prabodhya niyojya_Azu cetasA cetanena ca |
>
> एक-रूपास् त्रि.रूपास् ते रुद्र-जीवट-भिक्षुका: ॥४४॥
>
> eka-rUpA:_ tri.rUpA:_ te rudra-jIvaTa-bhikSukA: ||44||
>
> .
>

> tam prabodhya niyojya_Azu *- him awakened & functioning = *
>
> cetasA cetanena ca* – thru affective Affectivity = *
>
> eka-rUpA:_ tri.rUpA:_ te *- one form as three forms are they = *
>
> rudra-jIvaTa-bhikSukA:* - rudra the Terrible & jIvaTa the Lifer, & the
> Monk. *

>
> ~vlm.44. They brought him back to life and intelligence, by imparting to
> him portion of their spirit and intellect; and thus was this one soul
> exhibited in the triple forms of rudra, Jivátá and the mendicant.
>
> ~sv.44-45 The three were indeed one.
>
>
>

> *45*|*Ø*

>
> बोधवन्तो.अप्य् अबुद्धा.आभा विस्मिता अप्य् अविस्मिता: ।
>
> bodhavanto_api_ abuddhA_AbhA vismitA:_ api_ avismitA: |
>
> बभुस् तूष्णीम्.स्थिताश् चित्र-कृत-आकारा इव क्षणम् ॥४५॥
>
> babhu:_ tUSNIm.sthitA:_ citra-kRta-AkArA iva kSaNam ||45||
>
> .
>
> bodhavanto_'pi_ abuddhA_AbhA x
>
> vismitA api_ a-vismitA: |
>
> babhu:_ tUSNIm.sthitA:_ citra-kRta-AkArA iva kSaNam |
>
> ~vlm.45. They wish all their intelligence, remained ignorant of one
> another, and they marvelled to look on each other in mute ashtonishment, as
> if they were the figures in painting.
>
> ~sv.44-45 The three were indeed one.
>
>
>

> *46*|*Ø*

>
> अथ जग्मुश् च ते सर्वे क्व.चिद् व्योमनि संस्थितम् ।
>
> atha jagmu:_ ca te sarve kva.cid_vyomani saMsthitam |
>
> विप्र-संसारम् आरब्धम् परिभूत-स.घुंघुमम् ॥४६॥
>
> vipra-saMsAram Arabdham paribhUta-sa.ghuMghumam ||46||
>
> .
>

> atha jagmu:_ ca te sarve *- and then they all went = *
>
> kva.cid_vyomani saMsthitam *- somewhere in the spacious sky = *

>
> vipra-saMsAram Arabdham x
>
> paribhUta-sa.ghuMghumam |
>
> ~vlm.46. Then the three went together in their aerial course, to the air
> built abode of the Brahman; who had erected his baseless fabric in empty
> air, and which resounded with empty sounds all around. (The open air being
> the receptacle of sounds, the aerial abodes of celestials are incessantly
> infested by the sounds and cries of peoples rising upwards from the nether
> world).
>
> ~sv.46-48 These three who were wonder-struck at this mystery, then
> proceeded to the place of the brahmana who was asleep embraced by his wife.
>
>
>

> *47*|o/

>
> ते तत्र भुवनम् गत्वा तद् द्वीपम् तच् च मण्डलम् ।
>
> विषयम् तच् च तम् ग्रामम् प्रापुस्तम् ब्राह्मण-आलयम् ॥४७॥
>
> te tatra bhuvanam gatvA tat_ dvIpam tac_ca maNDalam |
>
> viSayam tac_ca tam grAmam prApustam brAhmaNa-Alayam ||47||
>
> .
>
> te tatra bhuvanam gatvA x
>

> tat_ dvIpam tac_ca maNDalam - *x = *
>
> viSayam tac_ca tam grAmam prApustam brAhmaNa-Alayam – *x. *

>
> ~vlm.47. They passed through many aerial regions, and barren and populaus
> tracts of air; until they found out at last the heavenly residence of the
> Brahman.
>
> ~sv.46-48 These three who were wonder-struck at this mystery, then
> proceeded to the place of the brahmana who was asleep embraced by his wife.
>
>
>

> *48*|o/

>
> विप्रम् ते ददृशु: सुप्तम् कलत्र-वलितम् गृहे ।
>
> कण्ठे गृहीतम् ब्राह्मण्या बहिर् जीवम् इव स्थितम् ॥४८॥
>
> vipram te dadRzu: suptam kalatra-valitam gRhe |
>
> kaNThe gRhItam brAhmaNyA bahi:_ jIvam iva sthitam ||48||
>
> .
>

> vipram te dadRzu: suptam *they saw the sleeping Seer *
>
> kalatra-valitam gRhe – *surrounded by his family at home = *
>
> kaNThe gRhItam brAhmaNyA
>
> bahi:_ jIvam iva sthitam - *x. *

>
> ~vlm.48. They saw him sleeping in his house; beset by the members of his
> family about him; while his Brahmani folded her arms about his neck, as if
> unwilling to part with her deceased husband. (The Brahman in heaven, was
> seen in the state of his parting life).
>
> ~sv.46-48 These three who were wonder-struck at this mystery, then
> proceeded to the place of the brahmana who was asleep embraced by his wife.
>
>
>

> *49*|o/

>
> तम् प्रबोध्य नियोज्य_आशु चेतसा चेतनेन च ।
>
> तत्.स्थास् ते बहवो sप्य्.अन्ये स-विस्मय-विविस्मया: ॥४९॥
>
> tam prabodhya niyojya_Azu cetasA cetanena ca |
>
> tat.sthA:_ te bahavo_'pi_ anye sa-vismaya-vivismayA: ||49||
>
> .
>

> tam prabodhya - *having** realized **that.one *
>
> niyojya_Azu
>
> cetasA cetanena ca
>
> *by chetas.Affectivity & its Affect *
>
> tat.sthA:_te bahava:_api_
>
> anye sa-vismaya-vivismayA: - *x. *

>
> ~vlm.49. They awakened his drowsy intelligence, by means of their own
> intelligence, as a waking man raises a sleeping soul, by means of his own
> sensibility.
>
>
>

> *50*|*Ø*

>
> अथ जग्मुश् चिद्.आकाश-कचितम् चेतितम् चिते: ।
>
> atha jagmu:_ cid.AkAza-kacitam cetitam cite: |
>
> सामन्तम् नृप-संसारम् प्रमणाभोग-सुन्दरम् ॥५०॥
>
> sAmantam nRpa-saMsAram pramaNAbhoga-sundaram ||50||
>
> .
>

> jd.50 - atha jagmu:_cid.AkAza-kacitam - *x = *
>
> cetitam cite: - *x = *
>
> sAmantam nRpa-saMsAram - *x = *
>
> pramaNAbhoga-sundaram - *x. *

>
> ~vlm.50. Thence they went on in their pleasant journey to the realms of
> the chief and the prince mentioned before; and these were situated in the
> bright regions of their intellectual sphere, and illumined by their
> effulgence of the intellect. (It means to say, that all these journeys,
> places and persons, were but reveries of the mind, and creations of fancy).
>
> ~sv.50-53 Then they went to where the king was asleep in his royal
> bedchamber surrounded by nymphs.
>
>
>

> *51*|o/

>
> ततस् ते भुवनम् प्राप्तास् तद् द्वीपम् तच् च मण्डलम् ।
>
> सामन्तम् ददृशुर् मत्तम् सुप्तम् पर्यङ्क-पङ्कजे ॥५१॥
>
> tata:_ te bhuvanam prAptA:_ tat_ dvIpam tac_ca maNDalam |
>
> sAmantam dadRzu:_ mattam suptam paryaGka-paGkaje ||51||
>
> .
>

> tata:_ te bhuvanam prAptAs - *x = *
>
> tat_dvIpam - *x = *
>
> tac_ca maNDalam - *x = *
>
> sAmantam dadRzu: - *x = *
>
> mattam suptam paryaGka-paGkaje - *x. *

>
> #samanta -mfn."being on every side", universal, whole, entire, all (स्/
> अमन्तम् #samantam -ind. "in conjunction with", "together with"; समन्त्/अम् -ind.
> or #samantAt °तात् -ind. or #samantatas °त-तस् -ind. "on all sides,
> around", "or, wholly, completely"; °तेन ind. " all round "; with न =
> "nowhere") AV. &c. •-•>#sAmanta -adj. being on all sides; bordering,
> limiting; • –m. a neighbour; a subject prince or district chief of a
> district (paying tribute) • -n. a neighbourhood.
>
> #aJc —> #paryaJc —>#paryaGka, #palyaGka –m. a bed , couch , sofa , litter
> , palanquin KaushUp. MBh.&c (also°किका f. Ka1d. ; °की-कृत mfn. turned
> into a couch Gi1t. ).
>
> ~vlm.51. Having at that region and that very spot, they observed the
> haughty chief lying on his lotus like bed.
>
> ~sv.50-53 Then they went to where the king was asleep in his royal
> bedchamber surrounded by nymphs.
>
>
>

> *52*|*Ø*

>
> हेम-अवदातम् हेम-अङ्ग्या निहितम् कुच-कोटरे ।
>
> hema-avadAtam hema-aGgyA nihitam kuca-koTare |
>
> भ्रमर्य्.एव.अन्वितम् पद्म-कोश=सुप्तम् मधु-व्रतम् ॥५२॥
>
> bhramari_ eva_anvitam padma-koza=suptam madhu-vratam ||52||
>
> .
>
> hema-avadAtam - Him golden-bright -
>
> hema-aGgyA - with her golden body -
>
> nihitam - lain-down -
>
> kuca-koTare - in the hollow of her breasts -
>
> bhramaryA iva anvitam - as-if joined-with a female bee -
>
> padma-koza=suptam - asleep in the heart of a lotus -
>
> madhu-vratam - he were a bumblebee.
>
> avadAta‑ - (>das), cleansed, clean, clear; pure, blameless, excellent, of
> white splendour, dazzling white; clear, intelligible; . avadAta: white
> colour. - y3004.022 -
>
> nihita- - (ni>dhA) - laid , placed , deposited , fixed or kept in (loc.)
> RV. &c; delivered , given , bestowed , intrusted ib.; laid down or aside
> , removed (» below) , laid (as dust by rain) Ghat2.; encamped (as an
> army) Bhat2t2.
>
> kuca‑: - (generally du. औ ; ifc. f(आ).) , the female breast , teat
> Sus3r. S3ak. &c
>
> ~vlm.52. He lay with his gold coloured body, in company with the partner
> of his bed of golden hue; as the honey sucking bee lies in the lotus cell,
> enfolded in the embrace of his mate.
>
>
>

> *53*|o/

>
> कान्ताभिर् अभ्यावलितम् मञ्जरीभिर् इव द्रुमम् ।
>
> दीप-जालक-मध्य.स्थम् रत्न-ओघ_ इव काञ्चनम् ॥५३॥
>
> kAntAbhi:_abhyAvalitam maJjarIbhi:_iva drumam |
>
> dIpa-jAlaka-madhya.stham ratna-ogha_ iva kAJcanam ||53||
>
> .
>

> *he was garnished with girls **as blossoms garnish a tree*
>
> *+*
>
> *he was like solid gold set with a flashing of jewels*
>
> *.*

>
> ~vlm.53. He was beset by his mistresses, hanging about him, like the
> tender stalks and tufts of flowers pendent upon a tree; and was encircled
> by a belt of lighted lamps, as when a golden plate is studded about by
> brilliant gems.
>
>
>

> *54*|o/

>
> तम् प्रबोध्य नियोज्य.आशु चेतसा चेतनेन च ।
>
> तत्.स्थास् ते बहवो sप्य् एके स-विस्मय-विविस्मया: ॥५४॥
>
> tam prabodhya niyojya_Azu cetasA cetanena ca |
>
> tat.sthA:_te bahava:_api_eke sa-vismaya-vivismayA: ||54||
>
> .
>

> tam prabodhya *him awakened *
>
> niyojya_Azu *quickly interfaced *
>
> cetasA cetanena ca *- w Affectivity and its Affect + *
>
> tat.sthA: *in that state *
>
> te bahava_'py *tho many *
>
> eke *in one state *
>
> sa-vismaya-vivismayA: *mutually amazed*
>
> *. *

>
> ~vlm.54. They awakened him shortly by infusing their own spirit and
> intelligence in his body and mind, and then they sat together marvelling at
> each other, as the self-same man in so many forms (or the self-same person
> in so many bodies).
>
> ~sv.54 They awakened his intelligence, too.
>
>
>

> *55*|o/

>
> अथ ते राज-संसारम् जग्मुस् तत्र विबोध्य तम् ।
>
> चेतसा एवम् अथ अन्यासु भ्रेमु: संसार-भूमिषु ॥५५॥
>
> atha te rAja-saMsAram jagmu:_ tatra vibodhya tam |
>
> cetasA evam atha anyAsu bhremu: saMsAra-bhUmiSu ||55||
>
> .
>
> atha te rAja-saMsAram jagmu: x
>

> tatra vibodhya tam *- x = *

>
> cetasA evam x
>
> atha anyAsu x
>

> bhremu: saMsAra-bhUmiSu *- x = *

>
> ~vlm.55. They next repaired to the palace of the prince, and after
> awakening him with their intelligence, they all roamed about the different
> parts of the world.
>
> ~sv.55 He too was amazed at the realisation of the truth.
>
>
>

> *56*|*Ø*

>
> प्राप्य ताम् ब्रह्म.हंस=ईहाम् रुद्रताम् सर्व. एव ते ।
>
> prApya tAm brahma.haMsa=IhAm rudratAm sarva. eva te |
>
> समाजग्मुर् विरेजुश् च रुद्राणाम् उत्तमम् शतम् ॥५६॥
>
> samAjagmu:_vireju:_ca rudrANAm uttamam zatam ||56||
>
> .
>

> jd.56 - prApya * - hvg come.to <http://come.to> = *
>
> tAm brahma.haMsa=IhAm x
>
> rudratAm - *x = *
>
> sarve eva te - *x = *
>
> samAjagmu: - *x = *
>
> vireju:_ca rudrANAm uttamam zatam – *x. *

>
> ~vlm.56. They came at last to the #haMsa of #brahman, and being all
> transformed to that form in their minds (i e having come to know the
> aham-sa I am he, or their self-identity), they all became the one rudra
> Personality in a hundred persons.
>
> ~sv.56 Thus they went to where the swan lived - the swan that became
> rudra. They roamed the world of the one hundred rudras of the past.
>
>
>

> *57*|*Ø*

>
> एक-संविद्-भिन्न-तनु चित्र-चेष्टित-वेष्टितम् ।
>
> eka.saMvit_bhinna-tanu citra-ceSTita-veSTitam |
>
> एकरूपम् अनेकभम् रूपम् तत् पारमेश्वरम् ॥५७॥
>
> eka.rUpam aneka.bham rUpam tat pAramezvaram ||57||
>
> .
>

> eka-saMvit-bhinna-tanu – *one awareness-divided-body = *
>
> citra-ceSTita-veSTitam - *x = *
>
> ekarUpam * - one form = *
>
> aneka-bham rUpam * - more.than.one-appearing form = *
>
> tat_pAramezvaram – *x. *

>
> ~vlm.57. Thus the one intellect is reprisented in different forms and
> shapes, according to the various inclinations of their minds, like so many
> figures in a painting. Such is the unity of the deity represented as
> different personalities, according to the various tendencies of individual
> minds. (There is the same intellect and soul in all living beings, that
> differ from one another in their minds only).
>
> ~sv.57 They realised that it was all one infinite consciousness in which
> all these diverse illusory events had apparently taken place.
>
>
>

> *58*|*Ø*

>
> रुद्राणाम् तच् छतम् अथ निरावरण-चिन्.मयम् ।
>
> rudrANAm tat_zatam atha nirAvaraNa-cit.mayam |
>
> सर्व.संसार-संबन्धि स्थितम् सर्व.जगत्-स्थितम् ॥५८॥
>
> sarva.saMsAra-sambandhi sthitam sarva.jagat-sthitam ||58||
>
> .
>

> rudrANAm - *of the rudras = *
>
> tat-chatam atha - *that hundred now *=
>
> nirAvaraNa-cin.mayam - *unveiled chit-made = *
>
> sarva.saMsAra-sambandhi - *all-samsAra.connected *=
>
> sthitam - *situate =*
>
> sarva.jagat-sthitam - *all-world-situate*.

>
> ~vlm.58. There a hundred rudras, who are the forms of the uncovered
> intellect (i. e. unclouded by mists of error); and they are acquainted with
> the truths of all things in the world, and the secrets of all hearts
> (antaryámin).
>
> ~sv.58 The one form had become many, as it were.
>
>
>

> *59*|*Ø*

>
> शत-रुद्र-शतानि.इह सन्ति राम महान्ति हि ।
>
> zata-rudra-zatAni_iha santi rAma mahAnti hi |
>
> एतद् एकादशम् विद्धि संसारम् प्रतिसंस्थितम् ॥५९॥
>
> etat_ ekAdazam viddhi saMsAram prati.saMsthitam ||59||
>
> .
>

> zata-rudra-zatAni iha - *hundreds of hundred-rudras here = *
>
> santi rAma mahAnti hi - *there are, rAma, great ones = *
>
> ekAdazam viddhi - *know as eleven-fold =*
>
> etad saMsAram - *this samsAra =*
>
> prati-saMsthitam - *is divided. *

>
> ~vlm.59. There are a hundred and some hundreds of rudras, "who are known
> as very great beings in the world; among whom there are eleven only
> (Ekadasa rudras), that are situated in so many worlds (Ekadasa Bhubanas).
> (The Vedas have thousands and thousands of rudras in their hymns[ ..]).
>
> ~sv.59 These one hundred rudras pervaded the entire universe and were
> omnipresent.
>
>
>

> *60*|*Ø*

>
> यो यो sभित: स जीवस्य संसार: समुदेति हि ।
>
> yo yo_abhita: sa* jIvasya saMsAra: samudeti hi |
>
> तत्र.अप्रबुद्धा जीव.ओघा: पश्यन्ति न परस्परम् ॥६०॥
>
> tatra_aprabuddhA:_ jIva_oghA: pazyanti na parasparam ||60||
>
> .
>

> yo yo 'bhita: sa jIvasya - *whatever they are connected-with *=
>
> saMsAra: samudeti hi - *that samsAra indeed arises =*
>
> tatra_aprabuddhA: jIva_oghA: - *there the many unawakened LivingjIvas *=
>
> pazyanti na parasparam - *do not see mutually / from one to another. *
>
> *~vlm.60. All living beings that are not awakened to reason, are ignorant

> of the identity of one another; and view them in different and not in the
> same light; they are not farsighted to see any other world, That which is

> the most proximate to them.*

>
> ~sv.60 On account of the fact that the jîva is surrounded on all sides by
> the world that arises from it, the unawakened jîvas do not see one another,
> do not understand one another.
>

> * yo yo 'bhita: sa jIvasya - *whatever they are connected-with *=
> saMsAra: samudeti hi - *that samsAra indeed arises =* tatra_aprabuddhA:
> jIva_oghA: - *there the many unawakened LivingjIvas *= pazyanti na
> parasparam - *do not see mutually / from one to another. *
>
>
>
> *61*|*Ø*

>
> मिलन्ति हि मनो-बुद्धास् तरङ्गा इव वारिधौ ।
>
> milanti hi mano_buddhA:_ taraGgA:_ iva vAridhau |
>
> अप्रबुद्धास् तु तन्मात्र-निष्ठा लोष्टवद् आस्थिता: ॥६१॥
>
> aprabuddhA:_ tu tanmAtra-niSThA:_ loSTavat_AsthitA: ||61||
>
> .
>
> milanti hi mano-buddhA: x
>

> taraGgA iva vAridhau - *x = *

>
> aprabuddhA:_ tu x
>
> tanmAtra-niSThA: x
>

> loSTavat_ AsthitA: - *x. *

>
> ~vlm.61. Wise men see the minds of others and all things to rise in their
> minds, like the wave rising in the sea; but unenlightened minds remain
> dormant in themselves, like the inert stones and blocks. (Another
> explanation of it is, that all wise men are of the same mind as Birbal said
> to Akbar:--Sao Siyane ekmatá).
>
> ~sv.61-62 Just as all waves are of the same substance and are therefore
> one, the awakened jîvas realise their oneness and thus understand one
> another.
>
>
>

> *62*|*Ø*

>
> यथा द्रवत्वाद् वीच्य्.अम्बु त्व् अन्योन्यम् सम्मिलत्य् अलम् ।
>
> yathA dravatvAt_ vIci.ambu tu_ anyonyam sammilati_ alam |
>
> तथा प्रबुद्धा जीव.ओघा मिथ्यश् चित्त्वान् मिलन्त्य् अलम् ॥६२॥
>
> tathA prabuddhA jIva-oghA mithya:_ cittvAn_milanti_ alam ||62||
>
> .
>

> yathA dravatvAt_vIcy.ambu tu - *but as water thru its flow = *
>
> anyonyam sammilati_alam - *gets well.mixed together = *
>
> tathA prabuddhA jIva-oghA
>
> mithya:
>
> cittvAt_milanti_alam - *x. *

>
> ~vlm.62. As the waves mix with themselves, by the fluidity of their
> waters; so the minds of wise unite with one another, by the solubility of
> their understandings, like elastic fluids and liquids. (So says
> Mrityunjaya:--the oily or serous understanding readily penetrates into the
> minds of others).
>
> ~sv.61-62 Just as all waves are of the same substance and are therefore
> one, the awakened jîvas realise their oneness and thus understand one
> another.
>
>
>

> *63*|o/

>
> प्रत्येकम् उदिते च.एते संसारे जीव-राशय: ।
>
> pratyekam udite ca_ete saMsAre jIva-rAzaya: |
>
> चिद्.धातो: सर्व.गत्वेन त्व् असत्या: सत्यवत्-स्थिता: ॥६३॥
>
> cit_dhAto: sarva.gatvena tu_ asatyA: satyavat-sthitA: ||63||
>
> .
>

> pratyekam udite ca_ete saMsAre jIva-rAzaya: - *and separately arisen in
> the saMsAra.Convolution are these jIva-rays = *
>
> cid.dhAto: sarva.gatvena tu_ asatyA: satyavat-sthitA: - *x. *

>
> ~vlm.63. Now in all these muiltitudes of living beings, that are presented
> to our sight in this world; We find the one invariable element of the
> intellect to be diffused in all of them, and making unreal appear as real
> ones to view.
>
> ~sv.63 Each jîva has its own illusory world-appearance.
>
>
>

> *64*|*Ø*

>
> यद्.यद् आखन्यते भूमेस् तत्.तन् नाम यथा नभ: ।
>
> yat.yat_Akhanyate bhUme:_ tat.tat_nAma yathA nabha: |
>
> सर्व.गायाश् चितेर् यद्.यद् उह्यते तत्.तथा.एव चित् ॥६४॥
>
> sarva.gAyA:_ cite:_ yat.yat_uhyate tat.tathA_eva cit ||64||
>
> .
>

> yad.yat_ Akhanyate bhUme:_ tat.tan_nAma yathA nabha: - *x = *
>
> sarva.gAyA:_ cite:_ yad.yat_ uhyate tat.tathA_eva cit - *x. *

>
> ~vlm.64. This real but invisible entity of the Divine intellect remains
> for ever, after all the unreal but visible appearances disappear into
> nothing; as there remains an empty space 0f hollow vacuity, after the
> removal of a thing from its place, and the excavation of the ground by
> digging it. (This empty vacuum with the chit or Intellect in it, is the
> universal god of the vacuist Vasishtha).
>
> ~sv.64-67 However, even as one finds empty space wherever one digs the
> ground, when this world-appearance of the jîvas is enquired into it
> invariably leads to the same infinite consciousness.
>
>
>

> *65*|*Ø*

>
> सर्व.प्रपञ्च-भूतानि यथानुभवसि.इह हि ।
>
> sarva.prapaJca-bhUtAni yathA_anubhavasi_iha hi |
>
> तथा.इह सर्व.भूत-आत्म चित्त्वम् सर्वत्र विद्यते ॥६५॥
>
> tathA_iha sarva.bhUta-Atma cittvam sarvatra vidyate ||65||
>
> .
>

> sarva.prapaJca-bhUtAni yathA anubhavasi iha hi - *just as you experience
> all material beings here = *
>
> tathA iha sarva.bhUta-Atma cittvam sarva.tra vidyate - *thus here the
> Self of all beings is everywhere known as a state of **Consciousness**.*

>
> ~vlm.65. As you can well conceive the idea of existence, of the quintuple
> elemental principles in nature; so you can comprehend also the notion of
> the Omnipresence of the Divine intellect, which i$ the substratum of the
> elemental principles.
>
> ~sv.64-67 However, even as one finds empty space wherever one digs the
> ground, when this world-appearance of the jîvas is enquired into it
> invariably leads to the same infinite consciousness.
>
>
>

> *66*|o/

>
> यच् छाल-भञ्जिका वृक्षे शैले श्वभ्रे गते sन्तकम् ।
>
> प्रेक्ष्यते तद्.वद् एक-आत्मा तथा चिति जगत्-स्थितम् ॥६६॥
>
> yat_zAla-bhaJjikA vRkSe zaile zvabhre gate_antakam |
>
> prekSyate tat.vat_eka-AtmA tathA citi jagat-sthitam ||66||
>
> .
>

> yat zAla-bhaJjikA *what is a statue *
>
> vRkSe *in wood *
>
> zaile *in stone *
>
> zvabhre gate_antakam – *contained within it = *
>
> prekSyate tad.vat_ eka-AtmA – *the one Self is seen that way *
>
> tathA citi jagat-sthitam – *and thus the world-condition in

> Consciousness. *
>
> * this is the Michelangelo principle (the statue is hidden in the uncarved
> stone).
>
> in a somewhat similar way I chip at the saMskRta to find the meaning in
> English...
>
>
>

> *67*|*Ø*

>
> अ-वेदने परे शुद्धे वेदनम् यज् जगत्-स्थितम् ।
>
> a-vedane pare zuddhe vedanam yat_jagat-sthitam |
>
> अ-कारणम् अ-चैतन्यम् शून्यत्वेन यथा नभ: ॥६७॥
>
> a-kAraNam a-caitanyam zUnyatvena yathA nabha: ||67||
>
> .
>

> a-vedane pare zuddhe - *x = *
>
> vedanam yaj_jagat-sthitam - *x = *
>
> a-kAraNam a-caitanyam - *without cause or conception = *
>
> zUnyatvena yathA nabha: - *like the emptiness of the sky. *

>
> ~vlm.67. The knowledge of the known and the visible world, in the pure
> intellect of the unknown and invisible deity, resembles the view of the
> variegated skies, with their uncaused and insensible figures, in the
> causeless substratum of ever lasting and all pervading vacuity,
>
> ~sv.64-67 However, even as one finds empty space wherever one digs the
> ground, when this world-appearance of the jîvas is enquired into it
> invariably leads to the same infinite consciousness.
>
>
>

> *68*|*Ø*

>
> विद्यते वेदनम् दृश्य-बन्धो मोक्षस् त्व् अ-वेदनम् ।
>
> vidyate vedanam dRzya-bandho_ mokSa:_ tu_ a-vedanam |
>
> यदेव रुचिरम् ते स्यात् तदेव.आशु दृढी.कुरु ॥६८॥
>
> yadeva ruciram te syAt_tadeva_Azu dRDhI.kuru ||68||
>
> .
>
> vidyate vedanam x
>
> dRzya-bandha: mokSa:_tu x
>

> a-vedanam - *x = *

>
> yadeva ruciram te syAt x
>

> tadeva_Azu dRDhI.kuru – *x. *

>
> ~vlm.68. The knowledge of the phenomenal, is the bondage of the soul, and
> the ignoring of this conduces to its liberation; do therefore as you like;
> either towards this or that; (i. e. for your liberation and bondage).
>
> ~sv.68-69 Differentiated consciousness is bondage: liberation is its
> absence. Whatever pleases you, affirm that and be firm in that. There is no
> difference between the two, for awareness is the same in both.
>
>
>

> *69*|*Ø*

>
> सर्ग-अ.सर्गौ बन्ध.मोक्षौ वेदना-अ.वेदना=आत्मकौ ।
>
> sarga-a.sargau bandha.mokSau vedanA-a.vedanA=Atmakau |
>
> अ.भिन्नौ बोधनाच् च.उभौ यथा.इच्छसि तथा कुरु ॥६९॥
>
> a.bhinnau bodhanAt_ca_ubhau yathA.icchasi tathA kuru ||69||
>
> .
>

> sarga-a.sargau - *creation & non.creation = *
>
> bandha.mokSau - *bodage & freedom = *
>
> vedanA-a.vedanA=Atmakau - *knowing & un.knowing by their nature = *
>
> a.bhinnau bodhanAt_ca_ubhau - *both are undivided after Realization = *
>
> yathA.icchasi - *as you will = *
>
> tathA kuru - *thus do. *

>
> ~vlm.69. The cognition and nescience of the world, are the causes of the
> bondage and liberation of the soul, and these again are productive of the
> transmigration and final emancipation of the animal spirit. It is by your
> indifference to them that you can avoid them both, do therefore as you may
> best choose for yourself.
>
> ~sv.68-69 Differentiated consciousness is bondage: liberation is its
> absence. Whatever pleases you, affirm that and be firm in that. There is no
> difference between the two, for awareness is the same in both.
>
>
>

> *70*|o/

>
> असंवित्तेस् तु यन्_न.अस्ति तन्.नशे का कद्.अर्थना ।
>
> तूष्णीम्.भावेन यत् प्राप्यम् प्राप्तम् एव.आशु विद्धि तत् ॥७०॥
>
> asaMvitte:_ tu yan_na_asti tan.naze kA kad.arthanA |
>
> tUSNIm.bhAvena yat_prApyam prAptam eva_Azu viddhi tat ||70||
>
> asaMvitte:_ tu yan_na_asti tan.naze kA kad.arthanA |
>
> tUSNIm.bhAvena yat_prApyam prAptam eva_Azu viddhi tat ||70||
>
> ~vlm.70. What is lost at its disappearance, (as our friends and
> properties), is neither worth seeking or searching after, nor sorrowing for
> when it is lost and gone from us. That which is gained of itself in our
> calm and quiet with any anxiety or assiduity on our part, is truly reckoned
> to be our best gain. (so says the Moha-Mudgura:--Be content with what
> offers of itself to thee. Sanskrit: ~)
>
> ~sv.70 Who will bemoan the loss of what exists only in ignorance?
>
>
>

> *71*|*Ø*

>
> यद् वै वेदन-मात्र.आत्म तद् अङ्ग अवेदन-क्षयम् ।
>
> yat_ vai vedana-mAtra_Atma tat_ aGga avedana-kSayam |
>
> तद् वेदनम् वेदनाया यद् इष्टम् तत् समाचरेत् ॥७१॥
>
> tat_ vedanam vedanAyA:_ yat_ iSTam tat samAcaret ||71||
>
> .
>
> yat_ vai vedana-mAtra-Atma x
>

> tat_ aGga a-vedana-kSayam *- x = *

>
> tat_ vedanam vedanAyA: yat_ iSTam x
>

> tat samAcaret *- x = *

>
> ~vlm.71. That which is no more than our knowledge of it, (as the object of
> our senses and the objective world), is no right knowledge but mere
> fallacy; the true knowledge is that of the subjective consciousness, which
> is always to be attended to.
>
> ~sv.71-75 That which is gained by 'being still', that exists already and
> has therefore already been 'gained'!
>
>
>

> *72*|*Ø*

>
> वीचिर् यथा.अम्भस: स्पन्दो जगच् च.एव तथा चितौ ।
>
> vIci:_yathA_ambhasa: spanda:_ jagat_ca_eva tathA citau |
>
> एतावन्.मात्र.एव.अत्र भेदो यद् रघुनन्दन ॥७२॥
>
> etAvat.mAtra_ eva_atra bheda:_ yat_raghunandana ||72||
>
> .
>

> *like a wave in water = spanda.Vibration* = jagat ca eva tathA citau – *even
> so the world in Consciousness = *etAvat.mAtra_ eva atra – *so indeed is
> measured here = *bheda: yat *which is its difference, best of the raghu
> clan. *

>
> ~vlm.72, As the wave is the agitation of the water, so is this creation
> but an oscillation of the divine intellect ...
>

> * vIci: yathA ambhasa: *like a wave in water = spanda.Vibration* = jagat
> ca eva tathA citau – *even so the world in Consciousness = *etAvat.mAtra_
> eva atra – *such indeed is the measure here = *bheda: yat *which is its
> difference, best of the raghu clan. *
>
>
>
> *73*|o/

>
> देशकालस्वरूपेषु सत्सु वीच्यादिताम्भसि ।
>
> जगदादौ तु देशाद्या असन्तो जगतीक्षिताः ।। ७३
>
> deza-kAla-svarUpeSu satsu vIci.AditA_ambhasi |
>
> jagat-Adau tu deza.AdyA:_ a.santa:_ jagati_IkSitA: ||73||
>
> .
>
> deza.kAla-svarUpeSu satsu –
>

> *x Place.Time*-svarUpeSu satsu* = *
>
> vIci.AditA *the state of waves *
>
> ambhasi – *in the water = *
>
> jagad-Adau tu – *but in worlds = *
>
> deza.AdyA: *Place & Time *
>
> a.santo jagati_IkSitA: - *not being seen in the world. *

>
> ~vlm.73. Again the undulation of waves occurs, in conjunction with the
> existing elements at certain spots and times; but the production of the
> world is wholly without the junction of the elemental bodies, which were
> not in existence at its creation. (It means to say, that the world is only
> an ideal formation of the divine mind).
>
> ~sv.71-75 That which is gained by 'being still', that exists already and
> has therefore already been 'gained'!
>
> ~AB. .. jagata Adau .. ||
>
> ~VA - the manifestation of the world becomes visible from the initial
>
> non-existence of the world by the causality of place etc, as waves and
>
> whirls appear in water by action of factors of place, time and form.
>
> ~AS: The point is to clarify the difference between the analogy and the
> reality.
> The analogy suggests that the world is like waves on water of cit, but the
> whole phenomenon being described is unreal at the beginning of the world.
> Thus, the waves are as unreal as the water itself(:-))
>

> *74*|o/

>
> आ-भास्वरम् त्रि.जगद् इत्य्.अति.भाति भास्वत्
>
> स्वम् वेदनम् विदनम् एव चिते: स्वरूपम् ।
>
> वाचि स्थितम् भवति च_एतद् उपोह-भेद-
>
> क्लिष्टम् प्रशान्त-वचनस् तु शिव: ॥७४॥
>
> A-bhAsvaram tri.jagat_ iti_ ati.bhAti bhAsvat
>
> svam vedanam vidanam eva cite: svarUpam |
>
> vAci sthitam bhavati ca_etat_ upoha-bheda-
>
> kliSTam prazAnta-vacana:_ tu ziva: ||74||
>

> A-bhAsvaram tri.jagad – *from bhAsvara.Radiance is the Triple world = *
>
> iti_ ati.bhAti bhAsvat – *so it appears from bhAsvat.light = *
>
> svam vedanam *Ur knowing*
>
> vidanam eva *given forth*
>
> cite: svarUpam – *nature of Consciousness = *
>
> vAci sthitam bhavati ca *& existing in speech it becomes *
>
> etat_ upoha-bheda-kliSTam - *x = *
>
> prazAnta-vacana:_ tu ziva: - *x. *

>
> ~vlm.74. The shining worlds shines with the light of the divine intellect,
> in which they are situated as the thoughts in its consciousness. It
> transcends the power of speech to define what it is, and yet it is
> expressed in the veda in the words that, "It is the supreme soul and
> perfect felicity" (Siva Parátmá).
>
> ~sv.71-75 That which is gained by 'being still', that exists already and
> has therefore already been 'gained'!
>
>
>

> *75*|*Ø*

> *o*ॐ*m*

>
>
>
> DAILY READINGS th 05October
>
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>
> fm6063 2.oc04-05 Dream of 100 rudras .z75
>
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>
>
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>
> fm3110 1.oc05-06 AFFECTIVE PSYCHOLOGY .z67
>
>
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>
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>
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>

> saMkalpAt sa:_ man*a:_* bhavet |

>
> बुद्धि: चित्तmaहंकार:
>
> buddhi: cittam ahaMkAra:
>
> माया-इति.आदि.अभिधम् तत:॥
>
> mAyA.iti.Adi .abhidham tata:||
>
> y3067.021/FM.3.67.21
>
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> *O**ॐ*m

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[Jiva Das]

 

FM6063 DREAM OF 100 RUDRAS 2.OC04.05 .z75

https://www.dropbox.com/s/qgitd1fzpzpwbsk/fm6063%202.oc04..05%20Dream%20of%20100%20rudras%20.z75.docx?dl=0

FM.6.50.FM.6.99

https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0

 

oॐm

 

 

 

FM.6.63

 

A DREAM OF 100 RUDRAS

 

VASISHTHA said—

 

स* कदा.चित् ददर्श अथ रुद्रम् रुद्र.पुरे खग: ।

sa* kadA.cit dadarza atha rudram rudra.pure khaga: |

वैरिञ्च.नलिनी.नाल.लीला.लाभेन लीलया ॥६।६३।०१॥

vairiJca.nalinI.nAla.lIlA.lAbhena lIlayA ||6|63|1||

.

vairincha*

nAla*

.

sas.he/it kadAcit.?when/wherever dadarza.saw/knew atha.next/then/&.so /

Rudra.the.Terrible.m in Rudra.City.pura.e khaga.sky.going/bird: =

vairincha*.nalinI.whiteLotus.nAla*.\IIla.play.lAbha.getting/gain\knowledge("getting.it.ena IIla.play.yA

.

he

somewhen saw then

rudra the Terrible

in Terrible City

he

was a skyfarer

splashing among the blue lotuses

for the fun of it

in the garden of vairincha.Creatorson

at play

.

*vlm.1 VASISHTHA continued:..This bird that sported beside the stalk of the lotus seat of Brahma, once went to the city of rudra with his god on his back, and there beheld the God rudra face to face. (The inferior Gods waited upon the superior deities).

 

तत्र बुद्धि: अभूत् तस्य "रुद्र: अहम्" इति निश्चिता ।

tatra buddhi: abhUt tasya "rudra: aham" iti nizcitA |

प्रतिबिम्ब.वत् आदर्शे द्राक्.इति एव हि बिम्बिता ॥६।६३।०२॥

pratibimba.vat Adarze drAk.iti eva hi bimbitA ||6|63|2||

.

tatra buddhi: abhUt tasya /

"rudra: aham" iti nizcitA =

pratibimba.vat Adarze \

drAk.iti eva hi bimbitA

.

there

his analytic mind came to Affect that

"rudra the Terrible am I"

—as when a reflection in a mirror is reflected—

in a flash

!

*vlm. ... the figure of the God was immediately imprest upon his mind, like the reflexion of an outward object in the mirror.

 

रुद्र.भूत.वपु: तत्र तनुम् तत्याज ताम् असौ ।

rudra.bhUta.vapu: tatra tanum tatyAja tAm asau |

गन्ध: पवनताम् गच्छन् कुसुम.स्तबकम् यथा ॥६।६३।३॥

gandha: pavanatAm gacchan kusuma.stabakam yathA ||6|63|3||

.

rudra.bhUta.vapu: tatra /

tanum tatyAja tAm asau =

gandha: pavanatAm gacchan \

kusuma.stabakam yathA

.

taking embodiment as a rudra.being

there & then

he abandoned his swan.body

as flowers release aroma to the air

.

*vlm.3. Being full of rudra in himself, he quitted his body of the bird, as the fragrance of a flower abandons the calyx, as it mixes with the breeze and flies in the open air.

 

स* रुद्र: रुद्र.भवने विजहार यथा इच्छया ।

sa* rudra: rudra.bhavane vijahAra yathA icchayA |

तै: तै: शिव.पुराजारै: गण.कोटि.गरिष्ठया ॥६।६३।०४॥

tai: tai: ziva.purAjArai: gaNa.koTi.gariSThayA ||6|63|4||

.

sa* rudra: rudra.bhavane /

vijahAra yathA icchayA =

tai: tai: ziva.purAjArai:\

 gaNa.koTi.gariSThayA

.

this rudra the Terrible dwelt in Fort Terrible

there at his ease

in company with some.ever ageless folk of shiva.City

:

a retinue of a thousand of the best

.

*vlm. ... in the company with the attendants and different classes of the dependant divinities of rudra.

 

रुद्र: तु अन्.उत्तम.ज्ञान=विलास*एकतया तया ।

rudra: tu an.uttama.jJAna=vilAsa*ekatayA tayA |

स्वम् अशेषम् च वृत्तान्तम् अपश्यत् प्राक्तनम् धिया ॥६।६३।०५॥

svam azeSam ca vRttAntam apazyat prAktanam dhiyA ||6|63|5||

.

Rudra.the.Terrible: tu.but/yet/altho  an.not-/un-.uttama.highest/utmost.jJAna.Knowledge/Intuition/Wisdom./vilAsa.appearance\play/making.love/teasing*ekatA.one.state/oneness.ayA tayA.with/bmo.her/it = svam.itself azeSa.entire/whole.m ca.and/also vRttAnta.news/story/tale.m \ apazyat.saw/knew prAktana.former/previous/ancient.m dhI.thot.thinking.yA

.

but this Terrible rudra

thru

un.surpassed Wisdom at play in the Oneness

thru

That

he saw his accumulated history

he knew the past in his thoughts

.

#las —>#vilas —>#vilAsa* m. shining forth, appearance, manifestation; sport, play, pleasure, diversion (esp. with women &c.; but also applied to any playful action or gesture) (vilAsAya, "for sport"); coquetry, affectation of coyness, wantonness (a form of feminine gesture considered as indicative of amorous sentiments); liveliness, joviality (considered as a masculine virtue); wantonness, lust; grace, charm, beauty; .gRha, .bhavana n. a pleasure.house; .dolA f. a pleasure.swing; .maya a. full of grace, charming. •• #vilAsana m play, sport, dalliance; fascination; vilasana m gleaming, flashing (of lightning); play, sport. v.gRha, v.bhavana n. a pleasure.house, Palace of Courtesans, whorehouse; v.dolA f. a pleasure.swing; v.maya adj. full of grace, charming. v.kAnana –n. a pleasure.grove L.; v.gRha, v.bhavana m a pleasure.house; v.dolA f. a pleasure.swing; v.maya adj.I full of grace, charming; v.vilAsatI f. a wanton or coquettish woman KAlid.; v.vipina n. a pleasure.grove; v.vihAra m. a pleasure.walk, promenading bhartr.; v.zayyA f. a pleasure.couch. y1.020.002 y2.010.011— y3.004.003

*vlm.5. This rudra being then full of the best knowledge of divinity and spirituality; looked back in his understanding into the passed accounts of his prior lives, that were almost incalculable.

* Rudra.the.Terrible: tu.but/yet/altho  an.not-/un-.uttama.highest/utmost.jJAna.Knowledge/Intuition/Wisdom./vilAsa.appearance\play/making.love/teasing*ekatA.one.state/oneness.ayA tayA.with/bmo.her/it = svam.itself azeSa.entire/whole.m ca.and/also vRttAnta.news/story/tale.m \ apazyat.saw/knew prAktana.former/previous/ancient.m dhI.thot.thinking.yA

 

निरावरण.विज्ञान.वपु: स* भगवान् तदा ।

nirAvaraNa.vijJAna.vapu: sa* bhagavAn tadA |

उवाच स्वयम् एकान्ते स्व.स्वप्न.शत.विस्मित: ॥६।६३।०६॥

uvAca svayam ekAnte sva.svapna.zata.vismita: ||6|63|6||

.

nirAvaraNa.vijJAna./vapu: sa* bhagavAn tadA =

uvAca svayam ekAnte \

sva.svapna.zata.vismita:

.

embodying unveiled understanding

the Lord then spoke to himself alone in his own dream

spoke of a thousand amazing things

.

*vlm.6. Being then gifted with clear sightedness and clairvoyance, he was astonished at the view of naked truths, that appeared to him as sights in a dream, which he recounted to him as follows.

*Ott. #AvaraNa. वृ #vR – to withhold.> #varaNa – by enclosure #AvR – all.over .> #AvaraNam the act of covering, &c. • in yv.FM the tt. is AvaraNa.Veiling – the Veil that Lady saMsArA wears in the brahman.Immensity •• #nirAvaraNa unveiled, manifest, evident, veNis. •• #anAvaraNa unveiling. •.• Comp. #anAvaraNa.buddha=jJAna the unimpeded knowledge of a Buddha. •• #nirAvaraNa. unveiled, manifest, evident, VeNis.

 

अहो नु चित्रा माया इयम् तता विश्व.विमोहिनी ।

aho nu citrA mAyA iyam tatA vizva.vimohinI |

असत्या इव अपि सत्.रूपा मरु.भूमिषु वारिवत् ॥६।६३।०७॥

asatyA iva api sat.rUpA maru.bhUmiSu vArivat ||6|63|7||

.

aho nu citrA mAyA iyam /

tatA vizva.vimohinI =

asatyA iva api sat.rUpA\

 maru.bhUmiSu vArivat

.

O

what a wonder

is

mAyA

this bewildering expanse of universe

:

altho it is not.So, a form seems.to.be So

like water in the desert

.

*vlm.7. O! how wonderful is this over spreading illusion, which is stretched all about us, and fascinates the world by its magic wand; it exhibits the palpable untruth as positive truth, as the dreary desert presents the appearance of limpid waters, in the sun beams spreading over its sterile sands.

 

इति प्रथमम् आज्ञातम् चित् य: अहम् चित्तताम् गत: ।

iti prathamam AjJAtam cit ya: aham cittatAm gata: |

सर्व.सम्पन्न.सर्व.ज्ञ=गमन.आदि+विभावनात् ॥६।६३।०८॥

sarva.sampanna.sarva.jJa=gamana.Adi+vibhAvanAt ||6|63|8||

.

iti prathamam AjJAtam /

cit ya: aham cittatAm gata: =

sarva.sampanna.sarva.jJa=gamana.Adi+vibhAvanAt

.

thus ordained from the beginning

the Consciousness which is "I"

becomes Affective chitta

sarva.sampanna.

because of all.produced

sarva.jJa.gamana*Adi. allKnowing.going

vibhAvana – manifesting

.

*vlm.8. I well remember my primary state of the pure intellect, and its conversion to the state of the mind; and how it was changed from its supremacy and omniscience, to the bondage of the limited body.

*AB. A iti smaraNa.dyotako nipAta: | aham prathamam prAktana.pAramArthika.sthityA cid eva | … ||

*sv.8 RUDRA recollected thus: Behold! How mysterious is this MAyA which deludes all the worlds: though it is unreal it appears to be real. First of all, in that indefinite consciousness which was myself there arose the mind with objective consciousness, though yet cosmic and omniscient.

##jJA .> #jJA .> #AjJA .> #AjJA आज्ञा —direction • injunction + command, ordain <kartur AjJayA prApyate phalam / karma kim karma karma taj jaDam>> ramana, upadeza.sAra.

 

यदृच्छया स्थित: जीव: भूत.तन्मात्र.रञ्जित: ।

yadRcchayA sthita: jIva: bhUta.tanmAtra.raJjita: |

कस्मिन्.चित् अभवत् सर्गे भिक्षु: अक्षुभित: अभित: ॥६।६३।०९॥

kasmin.cit abhavat sarge bhikSu: akSubhita: abhita: ||6|63|9||

.

yadRcchayA sthita: jIva: /

bhUta.tanmAtra.raJjita: =

kasmin.cit abhavat sarga.e \

bhikSu: akSubhita: abhita:

.

as it happened

the Living.jIva existed as a being of that character

:

somewhere there came into creation

a Monk

who was unmoved by his surroundings

.

*sv.9 Then accidentally I happened to be the jîva which felt attracted to and charmed by the finest part of the cosmic elements. Therefore during a certain creation.cycle I became the mendicant who remained totally unagitated.

*vlm.9. It was by its own desire that the living soul assumed to itself a material body, formed and fashioned agreeably to its fancy, like a picture drawn in a painting; and became a mendicant in my person in one of its prior birth, when it was unattached to the objects exposed to view all around.

*Ott.part #yad .> #yadRccha. Acting as one likes, self.will, independence (of action) • Chance, accident; usually used as yadRcchayA and translated by 'accidentally', 'by chance' •• #yadRcchA self.will, spontaneity, accident, chance (beg.comp or yadRcchayA ind. spontaneously, by accident, unexpectedly); (in gram.); yadRcchatas ind. by chance, accidentally; y.lAbha.saMtuSTa. satisfied with obtaining what comes spontaneously, easily satisfied.

 

तेन अवयव.बन्धेन बहि: स्वैर.विहारिणी ।

tena avayava.bandhena bahi: svaira.vihAriNI |

लीला अविलुलित आकारा यदा रम्येति भावत: ॥६।६३।१०॥

lIlA avilulita AkArA yadA ramyeti bhAvata: ||6|63|10||

.

tena avayava.bandhena – by that bondage of the body =

bahi: svaira.vihAriNI – external =

lIlA avilulita*AkArA \

yadA ramyeti bhAvata:

.

*vlm.10. The same mendicant sat in his devotion, by controlling the actions of the members of his body, and began to reflect on outward objects, with great pleasure in his mind.

*sv.10.12 He was able to overcome all distractions and remain immersed in the practice of contemplation. However, every subsequent action is more powerful than a previous act.

 

सर्व.भाव*उपमर्देन तत्.अभ्यास.वशात् तदा ।

sarva.bhAva*upamardena tat.abhyAsa.vazAt tadA |

ताम् एव स: अनु.अभूत् भिक्षु: त्यक्त्वा अन्यम् मनन*उदयम् ॥६।६३।११॥

tAm eva sa: anu.abhUt bhikSu: tyaktvA anyam manana*udayam ||6|63|11||

.

sarva.all/every.bhAva.becoming.state/feeling.sense*upamarda*.ena / tat.abhyAsa.vazAt tadA =

tAm eva sa: anu.abhUt bhikSu: \

tyaktvA anyam manana*udayam

.

exhausting every state thru intense Practice then, all his Play

the Monk experienced

abandoning the rise of any thought

.

*vlm.11. He buried all his former thoughts in oblivion, and thought only of the object that he was employed to reflect upon: and this thought so engrossed and worked upon his mind, that it prevented the rise of any other thought in it.

##mRd .> #upamarda – wearing.out .> #upamRd .> #upamardanam the act of injuring, violation; suppression, oppression *Comm. on KAtyzr.

 

चमत्.कृति: चेतसि या रूढा सा एव विजृम्भते ।

camat.kRti: cetasi yA rUDhA sA eva vijRmbhate |

वल्ली त्यजति नैदाघी पीतम् अपि अम्बु माधवम् ॥६।६३।१२॥

vallI tyajati naidAghI pItam api ambu mAdhavam ||6|63|12||

.

vijRmbhat*.e

vallI*

naidAgha*

pIta*

mAdhava*

.

camatkRti.wonderment: cetas.intelligence/confective.Consciousness

.i yA – a Wonder in chetas.Affectivity / rUDha.grown/sprung.up/derived.from/traditional(rude)conventional.A /

sA eva vijRmbhat*.e – it soon opens.wide = vallI* tyajat.abandoning.i naidAgha*.summery.I – a vine escapes the scorching heat \ pIta*.m api ambu mAdhava*.m – drinking a bit of water in spring

.

*vlm.12. The phenomenon which appears in the mind, offers itself solely to the view also, (by supplanting the traces of the past); as the brownness of fading autumn, supercedes the vernal verdure of leaves and plants, so the man coming to his maturity, forgets the helpless state of his boyhood, and is thoughtless of his approaching decay and decline.

*AB. .. naidAghI nidAgha.uSNa.camatkRti.vyAptA ..

##kR .> #camatkR to express astonishment • to produce astonishment •• #camatkRti camat.kRti f. astonishment, surprise. {there is no root

#naidAgha. mf(ई)n. (न्/ऐ.) relating to the hot season , summer.like , scorching Megh. 

* camatkRti: cetasi yA – a Wonder in chetas.Affectivity = rUDhA arisen = sA eva vi.jRmbhate – it soon opens.wide = vallI tyajati naidAgha.summery.I – a vine escapes the scorching heat = pItam api ambu mAdhavam – drinking a bit of water in spring.

 

स* भिक्षु: जीवट: भूत्वा जन्तु: जरठ.वासन: ।

sa* bhikSu: jIvaTa: bhUtvA jantu: jaraTha.vAsana: |

तेषु देहेषु प्रभ्राम रन्ध्रेषु इव पिपीलिका ॥६।६३।१३॥

teSu deheSu prabhrAma randhreSu iva pipIlikA ||6|63|13||

.

sa* bhikSu: jIvaTa: bhUtvA /

jantu: jaraTha.vAsana:=

teSu deha.eSu prabhrAma \

randhra.eSu iva pipIlika.A

.

the Monk has come.to.be

jIvaTa the Liver

a person whose conditioning, as it matures, has led him to wander

in these bodies

creeping like a termite from hole to hole

.

*vlm.13 Thus the mendicant became the Brahman Jivátá by his fallible and fickle desire, which laid him to wander from one body to another, as little ants enter into the holes of houses and things.

 

आत्मनि द्विज.भक्तत्वात् स: अपश्यत् द्विजताम् अथ ।

Atmani dvija.bhaktatvAt sa: apazyat dvijatAm atha |

भाव.अभाव.विपर्यासे बलवान् एव वर्धते ॥६।६३।१४॥

bhAva.abhAva.viparyAse balavAn eva vardhate ||6|63|14||

.

Atmani dvija.bhaktatvAt /

sa: apazyat dvijatAm atha =

bhAva.abhAva.viparyAse\

balavAn eva vardhate

.

in himself

there were the traces of a Twiceborn brAhmaNa

&

he knew the state of a Twice.born

then

from state to different state

he grew in strength

.

*vlm.14. Being fond of Brahma hood and reverential to Bramans in his mind, he became the wished for person in his own body; because the reality and unreality have the power of mutually displacing one another, according to the greater influence of either. (The weaker yeilds and makes room to the stronger, like the survival of the fittest).

 

सामन्तताम् अवाप असौ विप्र: संतत.चिन्तताम् ।

sAmantatAm avApa asau vipra: saMtata.cintatAm |

सातत्येन रस: पीत: फलताम् एति पादपे ॥६।६३।१५॥

sAtatyena rasa: pIta: phalatAm eti pAdape ||6|63|15||

.

sAmantatAm – the state of a Prince =

avApa asau vipra: this vipra.Seer got =

saMtata.cintatAm – continuous thoughtfulness

sAtatyena continually

rasa: pIta: the essence being drunk

phalatAm eti pAdape – goes to fruition in a thirsty tree.

तन् #tan .> #tata .> #satata. constant, perpetual, continual, uninterrupted (only in comp. and #satatam .ind.. "constantly, always, ever"; with <na>, "never") •• #sAtatyam continuity, uninterruptedness •• *sAtatyena continually , permanently.

*sv.15 Then in course of time and on account of persistent contemplation, he became a king: surely, water imbibed by the plant becomes its fruit!

*vlm.15. The Brahman next obtained the chieftainship, from his strong predilection for the same; just as the tree becomes friutful by its continuous suction of the moisture of earth. (The common mother of all).

 

राज्य.अर्थम् धर्म.कार्याणाम् कर्तृत्वात् स: अभवत् नृप: ।

rAjya.artham dharma.kAryANAm kartRtvAt sa: abhavat nRpa: |

स* कामुकतया राजा सुर.स्त्रीत्वम् अवापह ॥६।६३।१६॥

sa* kAmukatayA, rAjA, sura.strItvam avApaha ||6|63|16||

.

rAjya.artham dharma.kAryANAm /

kartRtvAt sa: abhavat nRpa: =

sa* kAmukatayA, rAjA, \

sura.strItvam avApaha

.

having performed the dharmic duties of government

he was a Man.Lord

.

he was

because of his longing

the rAjA.King

got the condition of a Water.Nymph

.

*vlm.16. Being desireous of dispensing justice, and discharging all legal affairs, the general wished for royalty, and had his wishes fulfilled by this becoming a prince; but as the prince was over fond of his courtezans, he was transformed to a heavenly nymph that he prized above all in his heart.

#kAmuka – loving • a kAmuka.lover +

 

लोला लोचन.लोमेन सा मृगी रस.शालिनी ।

lolA locana.lomena sA mRgI rasa.zAlinI |

बभूव वासना.मोह: च आहो दु:खाय जन्तुषु ॥६।६३।१७॥

babhUva vAsanA.moha: ca Aho du:khAya jantuSu ||6|63|17||

.

lolA locana.lomena

sA mRgI rasa.zAlinI the doe full of play =

babhUva vAsanA.moha: ca & was a delusive vAsanA.Imprint

Aho du:khAya jantuSu & O for people sorrowful

!

*vlm.17. But as the celestial dame prized the tremulous eye sight of the temorous deer, above her heavenly form and station; she was soon metamorphosed to an antelope in the woods, and destined to graze as a miserable beast for her foolish choice.

*sv.17 Purely on account of infatuation this nymph became a deer.

 

मृगी सा बत चित्त.स्था बभूव विपिने लता ।

mRgI sA bata citta.sthA babhUva vipine latA |

अवश्यम्.भावि लवनम् लतिका अनुबभूव ह ॥६।६३।१८॥

avazyam.bhAvi lavanam latikA anubabhUva ha ||6|63|18||

.

mRgI.doe sA.she/it bata.wow!/woe citta.Chitta/Affective mind.stha.staying/set.A /

babhUva vipine latA – became a vine in the woods =

avazya.bhAvi necessarily becoming lavanam\

latikA anubabhUva ha

.

#bata

*vlm.18. The fawn that was very fond of browzing the tender blades and leaves, became at last the very creeping plant, that had crept into the crevice of her lickerish mind.

*AB. lavanam chedanam ||

 

अन्त:संज्ञा=चिर.अभ्यस्तम् भ्रमरत्वम् अथ आत्मनि ।

anta:saMjJA=cira.abhyastam bhramaratvam atha Atmani |

सा अपश्यत् स=अवमर्देन सदा तत्.भाव=भाविता ॥६।६३।१९॥

sA apazyat sa=avamardena sadA tat.bhAva=bhAvitA ||6|63|19||

.

anta:saMjJA=cira.abhyastam defines within thru long practice /

bhramaratvam atha Atmani there then is a bee.ness in itself =

sA apazyat she saw sAvamarda.ena \

sadA tad.bhAva=bhAvitA

.

*vlm.19. The creeper being long accustomed to dote on the bee, that used to be in its company; found in its consciousness to be that insect, after the destruction of its veritable form.

*sv.19.20 Contemplating the bee, it became a bee which then pierced a hole in the creeper. The bee became an elephant.

मृद् #mRd .> #avamRd .> #avamarda: oppression , giving pain MBh. ii , 2183 R.

 

स.वरण.खुर.क्षोदम् अनुभूय अथ भावितम् ।

sa.varaNa.khura.kSodam anubhUya atha bhAvitam |

भूय: भूय: प्र.बभ्राम महा.संसृति.सम्भ्रमम् ॥६।६३।२०॥

bhUya: bhUya: pra.babhrAma mahA.saMsRti.sambhramam ||6|63|20||

.

vAraNa*

khura*

kSoda*

anubhUya*

prababhrAma*

.

sa.with.vAraNa*.khura*.kSoda*.m / anubhUya* atha.next/then/&.so bhAvita.thot.of/convinced.of/occupied.with.m = bhUyas.more/much/exceedingly.bhUyas.more/much/exceedingly prababhrAma* \ mahA.great.saMsRti.evolution.sambhrama.eagerness/bewilderment.m

.

*vlm.20. Though well aware of its being crushed under the elephant, together with the lotus flower in which it dwelt, yet it was foolish to take the form of the bee, for its pleasure of roving about the world. (So the living soul enters into various births and bodies only to perish with them).

*sv.19.20 Contemplating the bee, it became a bee which then pierced a hole in the creeper. The bee became an elephant.

 

संसार.शत=पर्यन्ते रुद्र: स: अहम् अहम् स्थित: ।

saMsAra.zata=paryante rudra: sa: aham aham sthita: |

अस्मिन् संसार.संरम्भे स्व.मन:मात्र.सम्भ्रमे ॥६।६३।२१॥

asmin saMsAra.saMrambhe sva.mana:mAtra.sambhrame ||6|63|21||

.

saMsAra.zata=paryante – within a hundred saMsAras /

rudra: sa: aham rudra the Terrible am I aham sthita: I am located =

asmin saMsAra.saMrambhe – in this saMsAric mess \  

sva.manomAtra.sambhrame – a mess that measures.out my own Mind

.

*vlm.21. Being thus led into a hundred different forms, said he, I am at last become the self.same rudra; and it is because of the capriciousness of my erratic mind in this changeful world.

*sv.21.22 I am rudra who has been a rudra during the past one hundred creation.cycles, and I roam this world.appearance which is nothing more than a psychological delusion.

*Ott.part. #paryanta m. circuit, circumference, edge, limit, border • side, flank, extremity, end (end.comp. "bounded by", "extending as far as" • or beg..comp "adjoining, neighbouring") • paryantam ind. entirely, altogether • (end.comp.) to the end of, as far as • paryantAt paryantam, from one end to the other • paryante ind. at the end • a. coming to an end with, being a match for • extending in all directions .> #aparyanta unbounded, unlimited +

*jd.21 saMsAra.zata=paryante – within a hundred saMsAras = rudra: sa: aham rudra the Terrible am I = aham sthita: I am located = asmin saMsAra.saMrambhe – in this saMsAric mess = sva.manomAtra.sambhrame – a mess that measures.out my own Mind.

 

एवम् अत्यन्त.चित्रासु संसार.अरण्य.भूमिषु ।

evam atyanta.citrAsu saMsAra.araNya.bhUmiSu |

वह्नीषु अहम् अति.भ्रान्त: तु अशून्या अस्तु इव भूरिश: ॥६।६३।२२॥

vahnISu aham ati.bhrAnta: tu azUnyA astu iva bhUriza: ||6|63|22||

.

evam atyanta.citrAsu and so among unending wonders =

saMsAra.araNya.bhUmiSu – in the forest.lands of saMsAra =

vahnISu aham ati.bhrAnta: tu azUnyA astu iva bhUriza:

.

*vlm.22. Thus have I wandered through the variegated paths of life, in this wilderness of the world; and I have roamed in many aerial regions, as if I trod on solid and substantial ground.

*sv.21.22 I am rudra who has been a rudra during the past one hundred creation.cycles, and I roam this world.appearance which is nothing more than a psychological delusion.

 

कस्मिन्.चित् अभवम् सर्गे तु अहम् जीवट.नामक: ।

kasmin.cit abhavam sarge tu aham jIvaTa.nAmaka: ।

कस्मिन्.चित् ब्रह्मण.श्रेष्ठ: कस्मिन्.चित् वसुधा.अधिप: ॥६।६३।२३॥

kasmin.cit brahmaNa.zreSTha: kasmin.cit vasudhA.adhipa: ॥६।६३।२३॥

.

kasmiMz.cid abhavam sarge tu aham jIvaTa.nAmaka: and somewhere in creation I became "I jivaTa the Liver" =

kasmiMz.cid brahmaNa.zreSTha: somewhere a respected brAhmaNa =

kasmiMz.cid vasudhA.adhipa: somewhere an Earth.Overlord

.

kasmin.cit abhavam sarge tu aham jIvaTa.nAmaka: kasmin.cit brahmaNa.zreSTha: kasmin.cit vasudhA.adhipa:

.

*vlm.23. In some one of my several births under the name of jivátá, and in another I became a great and respectable Brahman, I became quite another person again, and then found myself as a ruler and lord of the earth. (So every man thinks and acts himself, now as one person and in the stage of his life. Shakespeare).

*sv.23.24 In one creation.cycle I was Jivata, in another I was the brahmana, in another I was the king and in yet another I was the swan.

 

हंस: पद्म.वने भूत्वा विन्ध्य.कच्छे च वारण: ।

haMsa: padma.vane bhUtvA vindhya.kacche ca vAraNa: |

हरिण: देह.यन्त्र.आदौ दशाम् अहम् इमाम् हत: ॥६।६३।२४॥

hariNa: deha.yantra.Adau dazAm aham imAm hata: ||6|63|24||

.

haMsa: padma.vane bhUtvA having become a swan in a lotus patch =

vindhya.kacche ca vAraNa:

hariNa: deha.yantra*Adau dazAm aham imAm hata:

*vlm.24. I had been a drake in the lotus.bush; and an elephant in the vales of vindhya; I then became a stag in the form of my body, and fleetness of my limbs; (and in the formation of mind also).

 

अत्र वर्ष.सहस्राणि चतुर्.युग.शतानि च ।

atra varSa.sahasrANi catur.yuga.zatAni ca |

समतीतानि अनन्तानि दिनर्तु.चरितानि च ॥६।६३।२५॥

samatItAni anantAni dinartu.caritAni ca ||6|63|25||

.

atra varSa.sahasrANi now thousands of years =

catur.yuga.zatAni ca – hundreds of cycles of Ages =

samatItAni passed by =

anantAni unending =

dinartu.caritAni ca – and the seasons passed

.

*vlm.25. After I had deviated at first from my state of godliness, I was still settled in the state of a devotee with devotedness to divine knowledge; and practicing the rites befitting my position, (such as listening to holy lectures, meditating on the mysteries of nature and so forth).

*vlm.26. In this state I passed very many years and ages, and many a day and night and season and century, glided on imperceptibly in their courses over me. (It is said that the sedate and meditative are generally long living men, as we learn in the accounts of the ancient patriarchs, and in those of the yogis and lámas in our own times).

*sv.25 Thus have I been revolving in this wheel known as the mind and the body.

 

मम प्रथमम् एव प्राक्.चलितस्य परात् पदात् ।

mama prathamam eva prAk.calitasya parAt padAt |

तत्त्व.ज्ञानितया रूढ: भिक्षुत्वे योग्यता.क्रम: ॥६।६३।२६॥

tattva.jJAnitayA rUDha: bhikSutve yogyatA.krama: ||6|63|26||

.

mama prathamam eva for me at the first =

prAk.calitasya – after hvg moved apart =

parAt padAt – from the perfect state =

tattva.jJAnitayA by the state of Thatness.Knower

rUDha: bhikSutve risen in Monkhood =

yogyatA.krama: according.with competence

.

*vlm.26. In this state I passed very many years and ages, and many a day and night and season and century, glided on imperceptibly in their courses over me. (It is said that the sedate and meditative are generally long living men, as we learn in the accounts of the ancient patriarchs, and in those of the yogis and lámas in our own times).

*sv.26 It is aeons since I slipped from that supreme self or infinite consciousness.

 

भूय: भूय: य* एव अस्य जीवस्य उदेति अविघ्नत: ।

bhUya: bhUya: ya* eva asya jIvasya udeti avighnata: |

स: अत्यन्तम् अ.रसेन अपि तम् एव आशु अनुधावति ॥६।६३।२७॥

sa: atyantam a.rasena api tam eva Azu anudhAvati ||6|63|27||

.

bhUyo.bhUyo ya eva asya jIvasya udeti avighnata: sa: atyantam a.rasena api tam eva Azu anudhAvati

.

*vlm.27. But I deviated again and again from my wonted course, and was as often subjected to new births and forms; until at last I was changed to Brahma's vehicles of the hansaor anser, and this was by virtue of my former good conduct and company.

*sv.27.28 Soon after that fall I was that mendicant who was still endowed with knowledge of the truth. Then after passing through very many incarnations, through the grace of rudra whom I happened to behold, I have become rudra.

 

दृढ.अभ्यास: य* एव अस्य जीवस्य उदेति अविघ्नत: ।

dRDha.abhyAsa: ya* eva asya jIvasya udeti avighnata: |

स: अत्यन्तम् अ.रसेन अपि जीवस्य वि.निवर्तते ॥६।६३।२८॥

sa: atyantam a.rasena api jIvasya vi.nivartate ||6|63|28||

.

jd.28 dRDha.abhyAsa: ya: eva what is indeed the firm practice =

asya jIvasya of this Living.jIva =

udeti arises =

avighnata: unobstructedly. =

sa: atyantam arasena api jIvasya vinivartate

.

*vwv. var. arasena api tam eva Azu anudhAvati ||6|63| Only that firm practice of this living being, which arises unobstructed, even with extremely inefficacious (lives intervening), pursues him quickly.

*vlm.28. The firm or wonted habit of a living beings, must come out unobstructed by any hindrance what sover; and though it may be retarded in many intermediate births for even a millennium; yet it must come and layhold on the person some time or other. (Habit is second nature, and is in bred in every being; and what is bred in the bone, must run in the blood).

*sv.27.28 Soon after that fall I was that mendicant who was still endowed with knowledge of the truth. Then after passing through very many incarnations, through the grace of rudra whom I happened to behold, I have become rudra.

 

काकतालीय.योगेन कदाचित् साधु.संगमात् ।

kAkatAlIya.yogena kadAcit sAdhu.saMgamAt |

अ.शुभ: भावना.अभ्यास: जीवस्य विनिवर्तते ॥६।६३।२९॥

a.zubha: bhAvanA.abhyAsa: jIvasya vinivartate ||6|63|29||

.

kAkatAlIya.yogena by way of the Coconut.Crow =

kadA.cit sAdhu.saMgamAt – somewhen thru good company =

a.zubho bhAvanA.abhyAso jIvasya the jIva's incorrect practice of bhAvanA.Feeling =

vinivartate – ceases / turns.back

.

*vlm.29. It is by accident only, that one has the blessing of some good company in his life; and then his inborn want may be restrained for a time, but it is sure to break out with violence in the end, in utter defiance of every check and rule.

*sv.29 When the jîva by coincidence comes into contact with an enlightened person, then its impure vAsanA s (tendencies) turn away.

 

संगति*अधिगतम् च एष* केवलम् स्व.उदयम् प्रति ।

saMgati*adhigatam ca eSa* kevalam sva.udayam prati |

प्राक्तन: वासना.अभ्यास: हातु: उद्यमम् ईक्षते ॥६।६३।३०॥

prAktana: vAsanA.abhyAsa: hAtu: udyamam IkSate ||6|63|30||

.

saMgati.adhigatam ca eSa:

kevalam sva.udayam prati – Fulness arising in himself =

prAktana: vAsanA.abhyAso

hAtu: udyamam IkSate

.

*vlm.30. But he who betakes himself to good society only, and strives always for his edification in what is good and great, is able to destroy the evil propensities which are inbred in him; because the desire to be good, is what actually makes one so. (Discipline conquers nature).

*AB.

*sv.30 This happens to that person who constantly longs for such contact with an enlightened person.

VA pls, explain

One, who totally learned, .....

sees the end of past trained vasanas

*AS: Having learned from the interactions (with good people) (संगत्यधिगतं), (further progress) towards absolute elevation (केवलं स्वोदयं प्रति), his prior practice of desires 
(प्राक्तनो वासनाभ्यासो) awaits his efforts to discard them (the desires).

As AB explains, this clarifies that it is necessary to make efforts; this final change may not happen by chance as in the previous verse.
 

यत् च इह अभ्यस्यते अजस्रम् यत् च देह.अन्तरे अपि च ।

yat ca iha abhyasyate ajasram yat ca deha.antare api ca |

जाग्रत्.स्वप्नेषु असत् अपि तत् सत् इति अनुभूयते ॥६।६३।३१॥

jAgrat.svapneSu asat api tat sat iti anubhUyate ||6|63|31||

.

yat ca iha abhyasyate ajasram –whatever here is practiced constantly =

yat ca deha.antare api ca – and whatever in the body too =

jAgrat.svapneSu asat api – in waking.dreams altho unreal =

tat sat iti anubhUyate – That is experienced as being.So.

*vlm.31. Whatever a man is accustomed to do or think upon constantly, in this life or in the next state of his being; the same appears as a reality to him in his waking state of day dream, as unreality appears as real in the sleeping or night dream of a man. (It is the imagination that figures unrealities in divers forms both in the day as also in the night dreams of men).

*sv.31.32 Such constant longing (or abhyasa) itself materialises and becomes an accomplished fact.

अस् #as .> #abhyas .> #abhyAsa* vairAgya is the absence of diffused thoughts • abhyAsa* is concentration on one thought only. The one is the positive and the other the negative aspect of meditation. ramaNa, t.287. + #abhyAsayoga अस् #as .> #abhyAsa.yoga Practical Yoga • hard work + abhyAsa* has a particular sense in YV, as repetitive experience thru the practice of yoga, esp. the constant realization of Emptiness/Fullness +

 

तत्.तत् अर्थ.क्रियाकारि दु:खाय च सुखाय च ।

tat.tat artha.kriyAkAri du:khAya ca sukhAya ca |

उदेति भावनम् तस्मात् भावन.अभावनम् जय: ॥६।६३।३२॥

udeti bhAvanam tasmAt bhAvana.abhAvanam jaya: ||6|63|32||

.

tat.tat artha.kriyAkAri thatever.purpose.action.doer =

du:khAya ca sukhAya ca – of both misery and pleasure =

udeti bhAvanam tasmAd bhAvana.abhAvanam jaya:

.

*vlm.32. Now the thoughts that employ our minds, appoint our bodies also to do their wished for works; and as these works are attended with some temporary good as well as evil also; it is better therefore to restrain and repress the rise of those tumultuous thoughts, than cherish them for our pleasure or pain.

*sv.31.32 Such constant longing (or abhyasa) itself materialises and becomes an accomplished fact.

VA Thoughts prompting actions for whatever (worldly) goal bring

results with both joy and sorrow, therefore thoughts should be

destroyed.

AS:I agree with the general meaning. I would reword it thus:

Thoughts of actions, for diverse purposes (तत्तदर्थक्रियाकारि) lead to (उदेति) the corresponding sorrow or joy, (hence) victory comes from making such thoughts absent.
 

भावना एव स्वम् आत्मानम् देह: अयम् इति पश्यति ।

bhAvanA eva svam AtmAnam deha: ayam iti pazyati |

अ.सत्ता.मात्र.विस्तारम् गुल्मकत्वम् इव अङ्कुर: ॥६।६३।३३॥

a.sattA.mAtra.vistAram gulmakatvam iva aGkura: ||6|63|33||

.

bhAvanA eva only Imagination =

svam AtmAnam – as its own self =

deha: ayam iti pazyati – Body sees it so =

a.sattA.mAtra.vistAram

gulmakatvam iva aGkura:

.

*vwv.666 ... It is only imagination that sees ones Self thus: "This is the body".

*vlm.33. It is only the thought in our minds, that makes us to take our bodies for ourselves or souls; and that stretches wide this world of unrealities, as the incased seed sprouts forth and spreads itself into a bush. (The thought bears the world in it, as the will brings it to view).

*sv.33 Surely it is because of one's inner conviction 'This body is my self" that this unreal perception expands.

 

भावना प्रेक्ष्यमाणा एषा न किम्.चित् इह शिष्यते ।

bhAvanA prekSyamANA eSA na kim.cit iha ziSyate |

न च विद्यत* एव इति तत् भ्रमेण अलम् अस्तु न: ॥६।६३।३४॥

na ca vidyata* eva iti tat bhrameNa alam astu na: ||6|63|34||

.

bhAvanA prekSyamANA eSA na kim.cid iha ziSyate |

na ca vidyate eva iti nor is it ever seen to be so =

tad.bhrameNa alam astu na:

.

*vlm.34. The world is but the thought in sight or a visible form of their visible thought, and nothing more in reality besides this phantasm of it, and an illusion of our sight.

*sv.34 If one were to enquire into its true nature, one would find that nothing remained! Enough of even such enquiry, which leads to nothing.

 

भ्रमस्य जागतस्य अस्य जातस्य आकाश.वर्णवत् ।

bhramasya jAgatasya asya jAtasya AkAza.varNavat |

असंवेदन.मात्र एकम् मार्जनाय अलम् अस्तु न: ॥६।६३।३५॥

asaMvedana.mAtra ekam mArjanAya alam astu na: ||6|63|35||

.

bhramasya jAgatasya asya of this delusion, the world, =

jAtasya AkAza.varNavat

asaMvedana.mAtra*ekam

mArjanAya alam astu na:

*vlm.35. The illusive appearance of the world, presents itself to our sight, like the variegated hues of the sky, it is therefore by our ignoring of it, that we may be enabled to wipe off those tinges from our minds.

*sv.35 This world is an optical illusion like the blueness of the sky. It is ignorance. Enough of even this effort to purify that ignorance!

 

अ.सन्मयीसु अरूपा एषा परम् सत्ता एव लालनी ।

a.sanmayIsu arUpA eSA param sattA eva lAlanI |

वर्तते चेत् निनोदाय किम्चित् सा न करिष्यति ॥६।६३।३६॥

vartate cet ninodAya kimcit sA na kariSyati ||6|63|36||

.

a.san.mayIsu a.rUpA eSA param sattA eva lAlanI vartate cet ninodAya kim.cit sA na kariSyati

.

*vlm.36. It is an unreal appearance, displayed by the supreme Essence (of God or His intelligence); as a real existence at his pleasure only, and can not therefore do any harm to any body.

*sv.36 If this world.appearance which is unreal continues to appear, let it: it can do no harm.

 

तत् तान् सर्वान् स्व.संसारान् उत्थाय आलोकयामि अहम् ।

tat tAn sarvAn sva.saMsArAn utthAya AlokayAmi aham |

सम्यक्.आलोक.दानेन तेभ्य* एकी.करोमि अहम् ॥६।६३।३७॥

samyak.Aloka.dAnena tebhya* ekI.karomi aham ||6|63|37||

.

tat

tAn sarvAn sva.saMsArAn all those self.rememberings =

utthAya hvg raised =

AlokayAmi aham

samyag.Aloka.dAnena tebhya:

ekI.karomi aham – I make one

.

*vlm.37. I rise now and then to look into all these varieties in nature, for the sake of my pleasure and curiosity; but I have the true light of reason in me, whereby I discern the one unity quite apart from all varieties.

*sv.37 I shall retrace the chain of imaginary transformations and restore their underlying unity.

 

इति संचिन्त्य रुद्र: असौ तम् सर्गम् प्रजगाम ह ।

iti saMcintya rudra: asau tam sargam prajagAma ha |

यत्र भिक्षु: विहार.स्थ: सुप्त: शव* इव स्थित: ॥६।६३।३८॥

yatra bhikSu: vihAra.stha: supta: zava* iva sthita: ||6|63|38||

.

so he thought

&

this rudra the Terrible set.out for that creation

where the Monk was asleep in his cell

settled like a corpse

.

iti saMcintya rudra: asau tam sargam prajagAma ha yatra bhikSu: vihAra.stha: supta: zava* iva sthita:

.

*vlm.38. After all these recapitulations, the incarnate rudra returned to his former state, and reflected on this condition of the mendicant, whose body was now lying as a dead corpse on the barren ground.

*sv.38 VASISTHA continued: Thus having resolved, rudra went to where the body of the mendicant lay.

 

बोधयित्वा अथ तम् भिक्षुम् चेतसा चेतनेन हि ।

bodhayitvA atha tam bhikSum cetasA cetanena hi |

भोजयाम्.आस सस्मार भिक्षु: अपि आत्मन: भ्रमम् ॥६।६३।३९॥

bhojayAm.Asa sasmAra bhikSu: api Atmana: bhramam ||6|63|39||

.

bodhayitvA atha tam bhikSum he awoke the Monk =

cetasA cetanena hi with affective affectation =

bhojayAm.Asa sasmAra bhikSu: api Atmano bhramam

.

*vlm.39. ... by infusing his intelligence into it; when the resuscitated Bhikshu came to understand, that all his wonderings were but hallucinations of his mind.

*sv.39 He awakened it and inspired it to remember all that had taken place.

 

रुद्रम् आत्मानम् आलोक्य जीवता.आदि.मयम् तथा ।

rudram AtmAnam Alokya jIvatA.Adi.mayam tathA |

बोधात् अ.विस्मय*आर्ह: अपि स* भिक्षु: विस्मयम् ययौ ॥६।६३।४०॥

bodhAt a.vismaya*Arha: api sa* bhikSu: vismayam yayau ||6|63|40||

.

rudram AtmAnam Alokya – beholding rudra himself =

jIvaTA.Adi.mayam tathA – just like the Liver and the rest =

bodhAt on waking =

avismaya.arha: api tho not a matter for amazement =

sa* bhikSu: vismayam yayau – the Monk became amazed

.

*vlm.40. The mendicant finding himself the same with rudra standing in his presence, as also with the bygone onces that he recollected in his remembrance; was astonished to think how he could be one and so many, though it is no wonder to the intelligent, who well know that one man acts many parts in life.

*sv.40 The mendicant saw rudra as his own self and also recollected all that had happened.

 

अथ रुद्र: तथा भिक्षु: द्वौ एव उत्थाय जग्मतु: ।

atha rudra: tathA bhikSu: dvau eva utthAya jagmatu: |

क्व अपि जीवट.संस्मारम् चित्.आकाश*एक.कोण=गम् ॥६।६३।४१॥

kva api jIvaTa.saMsmAram cit.AkAza*eka.koNa=gam ||6|63|41||

.

atha rudras – and then rudra

tathA bhikSu: thus the Monk

dvau eva utthAya jagmatu: both of them got up =

kva api jIvaTa.saMsmAram

cid.AkAza*eka.koNa=gam

.

*vlm.41. Afterwards both rudra and the medicant got up from their seats, and proceeded to the abode of the Jivátá, situated in corner of the intellectual sphere, (i.e. the mundane world which lies in the divine intellect).

*sv.41.43 Then both of them went to where Jivata lived in the same infinite consciousness. They revived his body.

 

तत्र तत् भुवनम् गत्वा तत् द्वीपम् तत् च मण्डलम् ।

tatra tat bhuvanam gatvA tat dvIpam tat ca maNDalam |

विषयम् तत् पुरम् तत् च तम् च पाणौ असि.ग्रहम् ॥६।६३।४२॥

viSayam tat puram tat ca tam ca pANau asi.graham ||6|63|42||

.

tatra – there =

tad.bhuvanam gatvA – to that place hvg gone =

tad.dvIpam – that Land =

tac ca maNDalam and to its capital =

viSayam tat.puram tac ca

tam ca pANAv asi.graham –

*vlm.42. They then passed over many Continents, Islands, provinces and districts, until they arrive at the abode of Jivátá, where they found him lying down with a sword in hand.

*sv.41.43 Then both of them went to where Jivata lived in the same infinite consciousness. They revived his body.

 

सुप्तम् ददृशतु: नष्ट.संज्ञम् जीवटकम् शवम् ।

suptam dadRzatu: naSTa.saMjJam jIvaTakam zavam |

स्थापयित्वा वपु: भावम् प्रभान्तम् भव.भूमिषु ॥६।६३।४३॥

sthApayitvA vapu: bhAvam prabhAntam bhava.bhUmiSu ||6|63|43||

.

suptam dadRzatu: him asleep they saw =

naSTa.saMjJam conceptionless =

jIvaTakam zavam – a Liverlike corpse =

sthApayitvA vapu: the body stopped =

bhAvam prabhAntam bhava.bhUmiSu

.

*vlm.43. They saw Jivátá lying asleep and insensible as a dead body, whep rudra laid aside his bright celestial form, in order to enter into the earthly abode of the deceased. (The Gods are said to assume human shapes in order to mix with mankind).

*sv.41.43 Then both of them went to where Jivata lived in the same infinite consciousness. They revived his body.

 

तम् प्रबोध्य नियोज्य आशु चेतसा चेतनेन च ।

tam prabodhya niyojya Azu cetasA cetanena ca |

एक.रूपा: त्रि.रूपा: ते रुद्र.जीवट.भिक्षुका: ॥६।६३।४४॥

eka.rUpA: tri.rUpA: te rudra.jIvaTa.bhikSukA: ||6|63|44||

.

tam prabodhya niyojya Azu him awakened & functioning =

cetasA cetanena ca – thru affective Affectivity =

eka.rUpA: tri.rUpA: te one form as three forms are they =

rudra.jIvaTa.bhikSukA: rudra the Terrible & jIvaTa the Lifer, & the Monk.

*vlm.44. They brought him back to life and intelligence, by imparting to him portion of their spirit and intellect; and thus was this one soul exhibited in the triple forms of rudra, Jivátá and the mendicant.

*sv.44.45 The three were indeed one.

 

बोधवन्त: अपि अबुद्धा आभा विस्मिता* अपि अविस्मिता: ।

bodhavanta: api abuddhA AbhA vismitA* api avismitA: |

बभु: तूष्णीम्.स्थिता: चित्र.कृत*आकारा* इव क्षणम् ॥६।६३।४५॥

babhu: tUSNIm.sthitA: citra.kRta*AkArA* iva kSaNam ||6|63|45||

.

bodhavanta: 'pi abuddhA AbhA vismitA api a.vismitA: babhu: tUSNIm.sthitA: citra.kRta*AkArA iva kSaNam

.

*vlm.45. They wish all their intelligence, remained ignorant of one another, and they marvelled to look on each other in mute ashtonishment, as if they were the figures in painting.

*sv.44.45 The three were indeed one.

 

अथ जग्मु: च ते सर्वे क्व.चित् व्योमनि संस्थितम् ।

atha jagmu: ca te sarve kva.cit vyomani saMsthitam |

विप्र.संसारम् आरब्धम् परिभूत.स.घुंघुमम् ॥६।६३।४६॥

vipra.saMsAram Arabdham paribhUta.sa.ghuMghumam ||6|63|46||

.

atha jagmu: ca te sarve and then they all went =

kva.cid vyomani saMsthitam somewhere in the spacious sky =

vipra.saMsAram Arabdham paribhUta.sa.ghuMghumam

.

*vlm.46. Then the three went together in their aerial course, to the air built abode of the Brahman; who had erected his baseless fabric in empty air, and which resounded with empty sounds all around. (The open air being the receptacle of sounds, the aerial abodes of celestials are incessantly infested by the sounds and cries of peoples rising upwards from the nether world).

*sv.46.48 These three who were wonder.struck at this mystery, then proceeded to the place of the brahmana who was asleep embraced by his wife.

 

ते तत्र भुवनम् गत्वा तत् द्वीपम् तत् च मण्डलम् ।

te tatra bhuvanam gatvA tat dvIpam tat ca maNDalam |

विषयम् तत् च तम् ग्रामम् प्रापुस्तम् ब्राह्मण*आलयम् ॥६।६३।४७॥

viSayam tat ca tam grAmam prApustam brAhmaNa*Alayam ||6|63|47||

.

te tatra bhuvanam gatvA tat dvIpam tac ca maNDalam viSayam tac ca tam grAmam prApustam brAhmaNa*Alayam

.

*vlm.47. They passed through many aerial regions, and barren and populaus tracts of air; until they found out at last the heavenly residence of the Brahman.

*sv.46.48 These three who were wonder.struck at this mystery, then proceeded to the place of the brahmana who was asleep embraced by his wife.

 

विप्रम् ते ददृशु: सुप्तम् कलत्र.वलितम् गृहे ।

vipram te dadRzu: suptam kalatra.valitam gRhe |

कण्ठे गृहीतम् ब्राह्मण्या* बहिर् जीवम् इव स्थितम् ॥६।६३।४८॥

kaNThe gRhItam brAhmaNyA* bahir jIvam iva sthitam ||6|63|48||

.

vipram te dadRzu: suptam they saw the sleeping Seer

kalatra.valitam gRhe – surrounded by his family at home =

kaNThe gRhItam brAhmaNyA bahi: jIvam iva sthitam

.

*vlm.48. They saw him sleeping in his house; beset by the members of his family about him; while his Brahmani folded her arms about his neck, as if unwilling to part with her deceased husband. (The Brahman in heaven, was seen in the state of his parting life).

*sv.46.48 These three who were wonder.struck at this mystery, then proceeded to the place of the brahmana who was asleep embraced by his wife.

 

तम् प्रबोध्य नियोज्य आशु चेतसा चेतनेन च ।

tam prabodhya niyojya Azu cetasA cetanena ca |

तत्.स्था: ते बहव: अपि अन्ये स.विस्मय.वि.विस्मया: ॥६।६३।४९॥

tat.sthA: te bahava: api anye sa.vismaya.vi.vismayA: ||6|63|49||

.

tam prabodhya having realized that.one

niyojya Azu

cetasA cetanena ca

by chetas.Affectivity & its Affect

tat.sthA: te bahava: api

anye sa.vismaya.vivismayA:

*vlm.49. They awakened his drowsy intelligence, by means of their own intelligence, as a waking man raises a sleeping soul, by means of his own sensibility.

 

अथ जग्मु: चित्.आकाश.कचितम् चेतितम् चिते: ।

atha jagmu: cit.AkAza.kacitam cetitam cite: |

सामन्तम् नृप.संसारम् प्रमणाभोग.सुन्दरम् ॥६।६३।५०॥

sAmantam nRpa.saMsAram pramaNAbhoga.sundaram ||6|63|50||

.

jd.50 atha jagmu: cid.AkAza.kacitam cetitam cite: sAmantam nRpa.saMsAram pramaNAbhoga.sundaram

.

*vlm.50. Thence they went on in their pleasant journey to the realms of the chief and the prince mentioned before; and these were situated in the bright regions of their intellectual sphere, and illumined by their effulgence of the intellect. (It means to say, that all these journeys, places and persons, were but reveries of the mind, and creations of fancy).

*sv.50.53 Then they went to where the king was asleep in his royal bedchamber surrounded by nymphs.

 

तत: ते भुवनम् प्राप्ता: तत् द्वीपम् तत् च मण्डलम् ।

tata: te bhuvanam prAptA: tat dvIpam tat ca maNDalam |

सामन्तम् ददृशु: मत्तम् सुप्तम् पर्यङ्क.पङ्कजे ॥६।६३।५१॥

sAmantam dadRzu: mattam suptam paryaGka.paGkaje ||6|63|51||

.

tata: te bhuvanam prAptAs tat dvIpam tac ca maNDalam sAmantam dadRzu:

mattam suptam paryaGka.paGkaje

.

#samanta .mfn."being on every side", universal, whole, entire, all (स्/अमन्तम् #samantam .ind. "in conjunction with", "together with"; समन्त्/अम् .ind. or #samantAt °तात् .ind. or #samantatas °त.तस् .ind. "on all sides, around", "or, wholly, completely"; °तेन ind. " all round "; with न = "nowhere") AV. &c. •.•>#sAmanta .adj. being on all sides; bordering, limiting; • –m. a neighbour; a subject prince or district chief of a district (paying tribute) • .n. a neighbourhood.

#aJc —> #paryaJc —>#paryaGka, #palyaGka –m. a bed , couch , sofa , litter , palanquin KaushUp. MBh.&c (also°किका f. Ka1d. ; °की.कृत mfn. turned into a couch Gi1t. ).

*vlm.51. Having at that region and that very spot, they observed the haughty chief lying on his lotus like bed.

*sv.50.53 Then they went to where the king was asleep in his royal bedchamber surrounded by nymphs.

 

हेम.अवदातम् हेम.अङ्ग्या निहितम् कुच.कोटरे ।

hema.avadAtam hema.aGgyA nihitam kuca.koTare |

भ्रमरि एव अन्वितम् पद्म.कोश=सुप्तम् मधु.व्रतम् ॥६।६३।५२॥

bhramari eva anvitam padma.koza=suptam madhu.vratam ||6|63|52||

.

hema.avadAtam Him golden.bright

hema.aGgyA with her golden body

nihitam lain.down

kuca.koTare in the hollow of her breasts

bhramaryA iva anvitam as.if joined.with a female bee

padma.koza=suptam asleep in the heart of a lotus

madhu.vratam he were a bumblebee

.

avadAta. (>das), cleansed, clean, clear; pure, blameless, excellent, of white splendour, dazzling white; clear, intelligible; avadAta: white colour. y3004.022

 nihita. (ni>dhA) laid , placed , deposited , fixed or kept in (loc.) RV. &c; delivered , given , bestowed , intrusted ib.; laid down or aside , removed (» below) , laid (as dust by rain) Ghat2.; encamped (as an army) Bhat2t2.

 kuca.: (generally du. औ ; ifc. f(आ).) , the female breast , teat Sus3r. S3ak. &c

*vlm.52. He lay with his gold coloured body, in company with the partner of his bed of golden hue; as the honey sucking bee lies in the lotus cell, enfolded in the embrace of his mate.

 

कान्ताभि: अभि.आवलितम् मञ्जरीभि: इव द्रुमम् ।

kAntAbhi: abhi.Avalitam maJjarIbhi: iva drumam |

दीप.जालक.मध्य.स्थम् रत्न.ओघ* इव काञ्चनम् ॥६।६३।५३॥

dIpa.jAlaka.madhya.stham ratna.ogha* iva kAJcanam ||6|63|53||

.

he was garnished with girls as blossoms garnish a tree

+

he was like solid gold set with a flashing of jewels

.

kAntAbhi: abhi.Avalitam maJjarIbhi: iva drumam dIpa.jAlaka.madhya.stham ratna.ogha* iva kAJcanam

.

*vlm.53. He was beset by his mistresses, hanging about him, like the tender stalks and tufts of flowers pendent upon a tree; and was encircled by a belt of lighted lamps, as when a golden plate is studded about by brilliant gems.

 

तम् प्रबोध्य नियोज्य आशु चेतसा चेतनेन च ।

tam prabodhya niyojya Azu cetasA cetanena ca |

तत्.स्था: ते बहव: अपि एके स.विस्मय.विविस्मया: ॥६।६३।५४॥

tat.sthA: te bahava: api eke sa.vismaya.vivismayA: ||6|63|54||

.

tam prabodhya him awakened

niyojya Azu quickly interfaced

cetasA cetanena ca w Affectivity and its Affect +

tat.sthA: in that state

te bahava 'py tho many

eke in one state

sa.vismaya.vivismayA: mutually amazed

.

*vlm.54. They awakened him shortly by infusing their own spirit and intelligence in his body and mind, and then they sat together marvelling at each other, as the self.same man in so many forms (or the self.same person in so many bodies).

*sv.54 They awakened his intelligence, too.

 

अथ ते राज.संसारम् जग्मु: तत्र विबोध्य तम् ।

atha te rAja.saMsAram jagmu: tatra vibodhya tam |

चेतसा एवम् अथ अन्यासु भ्रेमु: संसार.भूमिषु ॥६।६३।५५॥

cetasA evam atha anyAsu bhremu: saMsAra.bhUmiSu ||6|63|55||

.

atha te rAja.saMsAram jagmu: tatra vibodhya tam cetasA evam atha anyAsu bhremu: saMsAra.bhUmiSu

.

*vlm.55. They next repaired to the palace of the prince, and after awakening him with their intelligence, they all roamed about the different parts of the world.

*sv.55 He too was amazed at the realisation of the truth.

 

प्राप्य ताम् ब्रह्म.हंस*ईहाम् रुद्रताम् सर्व* एव ते ।

prApya tAm brahma.haMsa*IhAm rudratAm sarva* eva te |

समाजग्मु: विरेजु: च रुद्राणाम् उत्तमम् शतम् ॥६।६३।५६॥

samAjagmu: vireju: ca rudrANAm uttamam zatam ||6|63|56||

.

prApya hvg come.to =

tAm brahma.haMsa=IhAm rudratAm sarve eva te samAjagmu: vireju: ca rudrANAm uttamam zatam

.

*vlm.56. They came at last to the #haMsa* of #brahman, and being all transformed to that form in their minds (i e having come to know the aham.sa* I am he, or their self.identity), they all became the one rudra Personality in a hundred persons.

*sv.56 Thus they went to where the swan lived the swan that became rudra. They roamed the world of the one hundred rudras of the past.

 

एक.संवित् भिन्न.तनु चित्र.चेष्टित.वेष्टितम् ।

eka.saMvit bhinna.tanu citra.ceSTita.veSTitam |

एक.रूपम् अनेक.भम् रूपम् तत् पारमेश्वरम् ॥६।६३।५७॥

eka.rUpam aneka.bham rUpam tat pAramezvaram ||6|63|57||

.

eka.saMvit.bhinna.tanu – one awareness.divided.body =

citra.ceSTita.veSTitam

ekarUpam one form =

aneka.bham rUpam more.than.one.appearing form =

tat pAramezvaram –

*vlm.57. Thus the one intellect is reprisented in different forms and shapes, according to the various inclinations of their minds, like so many figures in a painting. Such is the unity of the deity represented as different personalities, according to the various tendencies of individual minds. (There is the same intellect and soul in all living beings, that differ from one another in their minds only).

*sv.57 They realised that it was all one infinite consciousness in which all these diverse illusory events had apparently taken place.

 

रुद्राणाम् तत् शतम् अथ निरावरण.चित्.मयम् ।

rudrANAm tat zatam atha nirAvaraNa.cit.mayam |

सर्व.संसार.सम्बन्धि स्थितम् सर्व.जगत्.स्थितम् ॥६।६३।५८॥

sarva.saMsAra.sambandhi sthitam sarva.jagat.sthitam ||6|63|58||

.

rudrANAm of the rudras =

tat.chatam atha that hundred now =

nirAvaraNa.cin.mayam unveiled chit.made =

sarva.saMsAra.sambandhi all.samsAra.connected =

sthitam situate =

sarva.jagat.sthitam all.world.situate.

*vlm.58. There a hundred rudras, who are the forms of the uncovered intellect (i. e. unclouded by mists of error); and they are acquainted with the truths of all things in the world, and the secrets of all hearts (antaryámin).

*sv.58 The one form had become many, as it were.

 

शत.रुद्र.शतानि इह सन्ति राम महान्ति हि ।

zata.rudra.zatAni iha santi rAma mahAnti hi |

एतत् एकादशम् विद्धि संसारम् प्रति.संस्थितम् ॥६।६३।५९॥

etat ekAdazam viddhi saMsAram prati.saMsthitam ||6|63|59||

.

zata.rudra.zatAni iha hundreds of hundred.rudras here =

santi rAma mahAnti hi there are, rAma, great ones =

ekAdazam viddhi know as eleven.fold =

etad saMsAram this samsAra =

prati.saMsthitam is divided.

*vlm.59. There are a hundred and some hundreds of rudras, "who are known as very great beings in the world; among whom there are eleven only (Ekadasa* rudras), that are situated in so many worlds (Ekadasa* Bhubanas). (The Vedas have thousands and thousands of rudras in their hymns[ ..]).

*sv.59 These one hundred rudras pervaded the entire universe and were omnipresent.

 

य: य: अभित: स* जीवस्य संसार: समुदेति हि ।

ya: ya: abhita: sa* jIvasya saMsAra: samudeti hi |

तत्र अप्रबुद्धा* जीव.ओघा: पश्यन्ति न परस्परम् ॥६।६३।६०॥

tatra aprabuddhA* jIva.oghA: pazyanti na parasparam ||6|63|60||

.

yo yo 'bhita: sa* jIvasya whatever they are connected.with =

saMsAra: samudeti hi that samsAra indeed arises =

tatra aprabuddhA: jIva oghA: there the many unawakened LivingjIvas =

pazyanti na parasparam do not see mutually / from one to another.

*vlm.60. All living beings that are not awakened to reason, are ignorant of the identity of one another; and view them in different and not in the same light; they are not farsighted to see any other world, That which is the most proximate to them.

*sv.60 On account of the fact that the jîva is surrounded on all sides by the world that arises from it, the unawakened jîvas do not see one another, do not understand one another.

* yo yo 'bhita: sa* jIvasya whatever they are connected.with = saMsAra: samudeti hi that samsAra indeed arises = tatra aprabuddhA: jIva oghA: there the many unawakened LivingjIvas = pazyanti na parasparam do not see mutually / from one to another.

 

मिलन्ति हि मन: बुद्धा: तरङ्गा* इव वारिधौ ।

milanti hi mana: buddhA: taraGgA* iva vAridhau |

अप्रबुद्धा: तु तन्मात्र.निष्ठा* लोष्टवत् आस्थिता: ॥६।६३।६१॥

aprabuddhA: tu tanmAtra.niSThA* loSTavat AsthitA: ||6|63|61||

.

milanti hi mano.buddhA:

taraGgA iva vAridhau

aprabuddhA: tu

tanmAtra.niSThA:

loSTavat AsthitA:

*vlm.61. Wise men see the minds of others and all things to rise in their minds, like the wave rising in the sea; but unenlightened minds remain dormant in themselves, like the inert stones and blocks. (Another explanation of it is, that all wise men are of the same mind as Birbal said to Akbar:..Sao Siyane ekmatá).

*sv.61.62 Just as all waves are of the same substance and are therefore one, the awakened jîvas realise their oneness and thus understand one another.

 

यथा द्रवत्वात् वीचि.अम्बु तु अन्योन्यम् सम्मिलति अलम् ।

yathA dravatvAt vIci.ambu tu anyonyam sammilati alam |

तथा प्रबुद्धा जीव.ओघा मिथ्य: चित्त्वान् मिलन्ति अलम् ॥६।६३।६२॥

tathA prabuddhA jIva.oghA mithya: cittvAn milanti alam ||6|63|62||

.

yathA dravatvAt vIcy.ambu tu but as water thru its flow =

anyonyam sammilati alam gets well.mixed together =

tathA prabuddhA jIva.oghA

mithya:

cittvAt milanti alam

*vlm.62. As the waves mix with themselves, by the fluidity of their waters; so the minds of wise unite with one another, by the solubility of their understandings, like elastic fluids and liquids. (So says Mrityunjaya:..the oily or serous understanding readily penetrates into the minds of others).

*sv.61.62 Just as all waves are of the same substance and are therefore one, the awakened jîvas realise their oneness and thus understand one another.

 

प्रत्येकम् उदिते च एते संसारे जीव.राशय: ।

pratyekam udite ca ete saMsAre jIva.rAzaya: |

चित् धातो: सर्व.गत्वेन तु असत्या: सत्यवत्.स्थिता: ॥६।६३।६३॥

cit dhAto: sarva.gatvena tu asatyA: satyavat.sthitA: ||6|63|63||

.

pratyekam udite ca ete saMsAre jIva.rAzaya: and separately arisen in the saMsAra.Convolution are these jIva.rays =

cid.dhAto: sarva.gatvena tu asatyA: satyavat.sthitA:

*vlm.63. Now in all these muiltitudes of living beings, that are presented to our sight in this world; We find the one invariable element of the intellect to be diffused in all of them, and making unreal appear as real ones to view.

*sv.63 Each jîva has its own illusory world.appearance.

 

यत्.यत् आखन्यते भूमे: तत्.तत् नाम यथा नभ: ।

yat.yat Akhanyate bhUme: tat.tat nAma yathA nabha: |

सर्व.गाया: चिते: यत्.यत् उह्यते तत्.तथा एव चित् ॥६।६३।६४॥

sarva.gAyA: cite: yat.yat uhyate tat.tathA eva cit ||6|63|64||

.

yad.yat Akhanyate bhUme: tat.tan nAma yathA nabha: sarva.gAyA: cite: yad.yat uhyate tat.tathA eva cit

.

*vlm.64. This real but invisible entity of the Divine intellect remains for ever, after all the unreal but visible appearances disappear into nothing; as there remains an empty space 0f hollow vacuity, after the removal of a thing from its place, and the excavation of the ground by digging it. (This empty vacuum with the chit or Intellect in it, is the universal god of the vacuist Vasishtha).

*sv.64.67 However, even as one finds empty space wherever one digs the ground, when this world.appearance of the jîvas is enquired into it invariably leads to the same infinite consciousness.

 

सर्व.प्रपञ्च.भूतानि यथा अनुभवसि इह हि ।

sarva.prapaJca.bhUtAni yathA anubhavasi iha hi |

तथा इह सर्व.भूत*आत्म चित्त्वम् सर्वत्र विद्यते ॥६।६३।६५॥

tathA iha sarva.bhUta*Atma cittvam sarvatra vidyate ||6|63|65||

.

sarva.prapaJca.bhUtAni yathA anubhavasi iha hi just as you experience all material beings here =

tathA iha sarva.bhUta*Atma cittvam sarva.tra vidyate thus here the Self of all beings is everywhere known as a state of Consciousness

.

*vlm.65. As you can well conceive the idea of existence, of the quintuple elemental principles in nature; so you can comprehend also the notion of the Omnipresence of the Divine intellect, which i$ the substratum of the elemental principles.

*sv.64.67 However, even as one finds empty space wherever one digs the ground, when this world.appearance of the jîvas is enquired into it invariably leads to the same infinite consciousness.

 

यत् शाल.भञ्जिका वृक्षे शैले श्वभ्रे गते अन्तकम् ।

yat zAla.bhaJjikA vRkSe zaile zvabhre gate antakam |

प्रेक्ष्यते तत्.वत् एक*आत्मा तथा चिति जगत्.स्थितम् ॥६।६३।६६॥

prekSyate tat.vat eka*AtmA tathA citi jagat.sthitam ||6|63|66||

.

yat zAla.bhaJjikA what is a statue

vRkSe in wood

zaile in stone

zvabhre gate antakam – contained within it =

prekSyate tad.vat eka*AtmA – the one Self is seen that way

tathA citi jagat.sthitam – and thus the world.condition in Consciousness.

* this is the Michelangelo principle (the statue is hidden in the uncarved stone).

in a somewhat similar way I chip at the saMskRta to find the meaning in English...

 

अ.वेदने परे शुद्धे वेदनम् यत् जगत्.स्थितम् ।

a.vedane pare zuddhe vedanam yat jagat.sthitam |

अ.कारणम् अ.चैतन्यम् शून्यत्वेन यथा नभ: ॥६।६३।६७॥

a.kAraNam a.caitanyam zUnyatvena yathA nabha: ||6|63|67||

.

a.vedane pare zuddhe

vedanam yaj jagat.sthitam

a.kAraNam a.caitanyam without cause or conception =

zUnyatvena yathA nabha: like the emptiness of the sky.

*vlm.67. The knowledge of the known and the visible world, in the pure intellect of the unknown and invisible deity, resembles the view of the variegated skies, with their uncaused and insensible figures, in the causeless substratum of ever lasting and all pervading vacuity,

*sv.64.67 However, even as one finds empty space wherever one digs the ground, when this world.appearance of the jîvas is enquired into it invariably leads to the same infinite consciousness.

 

विद्यते वेदनम् दृश्य.बन्ध: मोक्ष: तु अ.वेदनम् ।

vidyate vedanam dRzya.bandha: mokSa: tu a.vedanam |

यदेव रुचिरम् ते स्यात् तदेव आशु दृढी.कुरु ॥६।६३।६८॥

yadeva ruciram te syAt tadeva Azu dRDhI.kuru ||6|63|68||

.

vidyate vedanam

dRzya.bandha: mokSa: tu

a.vedanam

yadeva ruciram te syAt

tadeva Azu dRDhI.kuru –

*vlm.68. The knowledge of the phenomenal, is the bondage of the soul, and the ignoring of this conduces to its liberation; do therefore as you like; either towards this or that; (i. e. for your liberation and bondage).

*sv.68.69 Differentiated consciousness is bondage: liberation is its absence. Whatever pleases you, affirm that and be firm in that. There is no difference between the two, for awareness is the same in both.

 

सर्ग.असर्गौ बन्ध.मोक्षौ वेदना*अवेदना*आत्मकौ ।

sarga.asargau bandha.mokSau vedanA*avedanA*Atmakau |

अभिन्नौ बोधनात् च उभौ यथा इच्छसि तथा कुरु ॥६।६३।६९॥

abhinnau bodhanAt ca ubhau yathA icchasi tathA kuru ||6|63|69||

.

sarga.a.sargau creation & non.creation =

bandha.mokSau bodage & freedom =

vedanA.a.vedanA=Atmakau knowing & un.knowing by their nature =

a.bhinnau bodhanAt ca ubhau both are undivided after Realization =

yathA.icchasi as you will =

tathA kuru thus do.

*vlm.69. The cognition and nescience of the world, are the causes of the bondage and liberation of the soul, and these again are productive of the transmigration and final emancipation of the animal spirit. It is by your indifference to them that you can avoid them both, do therefore as you may best choose for yourself.

*sv.68.69 Differentiated consciousness is bondage: liberation is its absence. Whatever pleases you, affirm that and be firm in that. There is no difference between the two, for awareness is the same in both.

 

असंवित्ते: तु यत् न अस्ति तत्.नशे का कत्.अर्थना ।

asaMvitte: tu yat na asti tat.naze kA kat.arthanA |

तूष्णीम्.भावेन यत् प्राप्यम् प्राप्तम् एव आशु विद्धि तत् ॥६।६३।७०॥

tUSNIm.bhAvena yat prApyam prAptam eva Azu viddhi tat ||6|63|70||

.

asaMvitte: tu yat na asti

tat.naze kA kat.arthanA

tUSNIm.bhAvena yat prApyam

prAptam eva Azu viddhi tat

.

*vlm.70. What is lost at its disappearance, (as our friends and properties), is neither worth seeking or searching after, nor sorrowing for when it is lost and gone from us. That which is gained of itself in our calm and quiet with any anxiety or assiduity on our part, is truly reckoned to be our best gain. (so says the Moha.Mudgura:..Be content with what offers of itself to thee. Sanskrit: *)

*sv.70 Who will bemoan the loss of what exists only in ignorance?

 

यत् वै वेदन.मात्र आत्म तत् अङ्ग अवेदन.क्षयम् ।

yat vai vedana.mAtra Atma tat aGga avedana.kSayam |

तत् वेदनम् वेदनाया: यत् इष्टम् तत् समाचरेत् ॥६।६३।७१॥

tat vedanam vedanAyA: yat iSTam tat samAcaret ||6|63|71||

.

yat vai vedana.mAtra*Atma

tat aGga a.vedana.kSayam

tat vedanam vedanAyA: yat iSTam

tat samAcaret

.

*vlm.71. That which is no more than our knowledge of it, (as the object of our senses and the objective world), is no right knowledge but mere fallacy; the true knowledge is that of the subjective consciousness, which is always to be attended to.

*sv.71.75 That which is gained by 'being still', that exists already and has therefore already been 'gained'!

 

वीचि: यथा अम्भस: स्पन्द: जगत् च एव तथा चितौ ।

vIci: yathA ambhasa: spanda: jagat ca eva tathA citau |

एतावत्.मात्र* एव अत्र भेद: यत् रघुनन्दन ॥६।६३।७२॥

etAvat.mAtra* eva atra bheda: yat raghunandana ||6|63|72||

.

vIci: yathA ambhasa: spanda:

jagat ca eva tathA citau

etAvat.mAtra* eva atra

bheda: yat raghunandana

.

like a wave in water = spanda.Vibration = jagat ca eva tathA citau – even so the world in Consciousness = etAvat.mAtra eva atra – so indeed is measured here = bheda: yat which is its difference, best of the raghu clan

.

*vlm.72, As the wave is the agitation of the water, so is this creation but an oscillation of the divine intellect ...

* vIci: yathA ambhasa: like a wave in water = spanda.Vibration = jagat ca eva tathA citau – even so the world in Consciousness = etAvat.mAtra eva atra – such indeed is the measure here = bheda: yat which is its difference, best of the raghu clan.

 

देश.काल.स्वरूपेषु सत्सु वीचि.आदिता अम्भसि ।

deza.kAla.svarUpeSu satsu vIci.AditA ambhasi |

जगत्.आदौ तु देश.आद्या* असन्त: जगति ईक्षिता: ॥६।६३।७३॥

jagat.Adau tu deza.AdyA* asanta: jagati IkSitA: ||6|63|73||

.

deza.kAla.svarUpeSu satsu –

x Place.Time.svarUpeSu satsu =

vIci.AditA the state of waves

ambhasi – in the water =

jagad.Adau tu – but in worlds =

deza.AdyA: Place & Time

a.santo jagati IkSitA: not being seen in the world.

*vlm.73. Again the undulation of waves occurs, in conjunction with the existing elements at certain spots and times; but the production of the world is wholly without the junction of the elemental bodies, which were not in existence at its creation. (It means to say, that the world is only an ideal formation of the divine mind).

*sv.71.75 That which is gained by 'being still', that exists already and has therefore already been 'gained'!

*AB. .. jagata Adau .. ||

*VA the manifestation of the world becomes visible from the initial

non.existence of the world by the causality of place etc, as waves and

whirls appear in water by action of factors of place, time and form.

*AS: The point is to clarify the difference between the analogy and the reality.

The analogy suggests that the world is like waves on water of cit, but the whole phenomenon being described is unreal at the beginning of the world.
Thus, the waves are as unreal as the water itself(:.))
 

आ.भास्वरम् त्रि.जगत् इति अति.भाति भास्वत्

A.bhAsvaram tri.jagat iti ati.bhAti bhAsvat

स्वम् वेदनम् विदनम् एव चिते: स्वरूपम् ।

svam vedanam vidanam eva cite: svarUpam |

वाचि स्थितम् भवति च एतत् उपोह.भेद=

vAci sthitam bhavati ca etat upoha.bheda=

क्लिष्टम् प्रशान्त.वचन: तु शिव: ॥६।६३।७४॥

kliSTam prazAnta.vacana: tu ziva: ||6|63|74||

.

A.bhAsvaram tri.jagad – from bhAsvara.Radiance is the Triple world =

iti ati.bhAti bhAsvat – so it appears from bhAsvat.light =

svam vedanam Ur knowing

???vidanam eva given forth

cite: svarUpam – nature of Consciousness =

vAci sthitam bhavati ca & existing in speech it becomes

etat upoha.bheda.kliSTam

prazAnta.vacana: tu ziva:

.

*vlm.74. The shining worlds shines with the light of the divine intellect, in which they are situated as the thoughts in its consciousness. It transcends the power of speech to define what it is, and yet it is expressed in the veda in the words that, "It is the supreme soul and perfect felicity" (Siva Parátmá).

*sv.71.75 That which is gained by 'being still', that exists already and has therefore already been 'gained'!

 

संवेदनम् सर्व* इति इह शब्दात्

saMvedanam sarva* iti iha zabdAt

अर्थात् अ.भिन्नौ न कदाचित् एतौ ।

arthAt a.bhinnau na kadAcit etau |

वीचि.अम्भसी द्वे इति न उचित*उक्ति:

vIci.ambhasI dve iti na ucita*ukti:

यस्य अज्ञतायाम् तु इदम् एव युक्तम् ॥६।६३।७५॥

yasya ajJatAyAm tu idam eva yuktam ||6|63|75||

.

saMvedana.communication/coAwareness.m sarva.all/every/e iti.so/"thus" iha.here/itw/now zabda.word/sound.At artha.purpose/meaning/thing.stuff.At abhinna.unbroken/uninterrupted/undivided\the.same.as.u na.no/t kadAcit.?when/wherever etau.these.two vIci.wave.ambhas.water.I dve.2  

iti.so/"thus" na.no/t ucita.proper\customary*ukti.saying/speech/word\term: 

yasya.whose/of.which ajJAta.unKnown.yAm tu.but/yet/altho

 idam.this.here eva.even/only/indeed yukta.suitable/linked.m

.

*vlm.75. Thus the world is the form of its consciousness in the divine intellect, and they are not different from one another, as words are never separable from their senses. It is said that the world is the undulation of the Divine spirit, and none but the ignorant inveigh against, by saying that the wave and water are two different things. (Kalidása* in the commencement of Raghuvansa, uses the same simile of words and their meanings, to denote the intimate union of Párvati and Siva, which is done to express the inseparability of the world with its maker; corresponding with the well known line of pope "whose body nature is, and god the soul)."

*sv.71.75 That which is gained by 'being still', that exists already and has therefore already been 'gained'!

* saMvedana.communication/coAwareness.m sarva.all/every/e iti.so/"thus" iha.here/itw/now zabda.word/sound.At artha.purpose/meaning/thing.stuff.At abhinna.unbroken/uninterrupted/undivided\the.same.as.u na.no/t kadAcit.?when/wherever etau.these.two vIci.wave.ambhas.water.I dve.2  iti.so/"thus" na.no/t ucita.proper\customary*ukti.saying/speech/word\term:  yasya.whose/of.which ajJAta.unKnown.yAm tu.but/yet/altho idam.this.here eva.even/only/indeed yukta.suitable/linked.m

.

 

@@@

 

DN6063 DREAM OF 100 RUDRAS 2.OC04.05

वसिष्ठ उवाच ।

vasiSTha uvAca |

स* कदा.चित् ददर्श अथ रुद्रम् रुद्र.पुरे खग: ।

sa* kadA.cit dadarza atha rudram rudra.pure khaga: |

वैरिञ्च.नलिनी.नाल.लीला.लाभेन लीलया ॥६।६३।०१॥

vairiJca.nalinI.nAla.lIlA.lAbhena lIlayA ||6|63|1||

तत्र बुद्धि: अभूत् तस्य "रुद्र: अहम्" इति निश्चिता ।

tatra buddhi: abhUt tasya "rudra: aham" iti nizcitA |

प्रतिबिम्ब.वत् आदर्शे द्राक्.इति एव हि बिम्बिता ॥६।६३।०२॥

pratibimba.vat Adarze drAk.iti eva hi bimbitA ||6|63|2||

रुद्र.भूत.वपु: तत्र तनुम् तत्याज ताम् असौ ।

rudra.bhUta.vapu: tatra tanum tatyAja tAm asau |

गन्ध: पवनताम् गच्छन् कुसुम.स्तबकम् यथा ॥६।६३।३॥

gandha: pavanatAm gacchan kusuma.stabakam yathA ||6|63|3||

स* रुद्र: रुद्र.भवने विजहार यथा इच्छया ।

sa* rudra: rudra.bhavane vijahAra yathA icchayA |

तै: तै: शिव.पुराजारै: गण.कोटि.गरिष्ठया ॥६।६३।०४॥

tai: tai: ziva.purAjArai: gaNa.koTi.gariSThayA ||6|63|4||

रुद्र: तु अन्.उत्तम.ज्ञान=विलास*एकतया तया ।

rudra: tu an.uttama.jJAna=vilAsa*ekatayA tayA |

स्वम् अशेषम् च वृत्तान्तम् अपश्यत् प्राक्तनम् धिया ॥६।६३।०५॥

svam azeSam ca vRttAntam apazyat prAktanam dhiyA ||6|63|5||

निरावरण.विज्ञान.वपु: स* भगवान् तदा ।

nirAvaraNa.vijJAna.vapu: sa* bhagavAn tadA |

उवाच स्वयम् एकान्ते स्व.स्वप्न.शत.विस्मित: ॥६।६३।०६॥

uvAca svayam ekAnte sva.svapna.zata.vismita: ||6|63|6||

अहो नु चित्रा माया इयम् तता विश्व.विमोहिनी ।

aho nu citrA mAyA iyam tatA vizva.vimohinI |

असत्या इव अपि सत्.रूपा मरु.भूमिषु वारिवत् ॥६।६३।०७॥

asatyA iva api sat.rUpA maru.bhUmiSu vArivat ||6|63|7||

इति प्रथमम् आज्ञातम् चित् य: अहम् चित्तताम् गत: ।

iti prathamam AjJAtam cit ya: aham cittatAm gata: |

सर्व.सम्पन्न.सर्व.ज्ञ=गमन.आदि+विभावनात् ॥६।६३।०८॥

sarva.sampanna.sarva.jJa=gamana.Adi+vibhAvanAt ||6|63|8||

यदृच्छया स्थित: जीव: भूत.तन्मात्र.रञ्जित: ।

yadRcchayA sthita: jIva: bhUta.tanmAtra.raJjita: |

कस्मिन्.चित् अभवत् सर्गे भिक्षु: अक्षुभित: अभित: ॥६।६३।०९॥

kasmin.cit abhavat sarge bhikSu: akSubhita: abhita: ||6|63|9||

तेन अवयव.बन्धेन बहि: स्वैर.विहारिणी ।

tena avayava.bandhena bahi: svaira.vihAriNI |

लीला अविलुलित आकारा यदा रम्येति भावत: ॥६।६३।१०॥

lIlA avilulita AkArA yadA ramyeti bhAvata: ||6|63|10||

सर्व.भाव*उपमर्देन तत्.अभ्यास.वशात् तदा ।

sarva.bhAva*upamardena tat.abhyAsa.vazAt tadA |

ताम् एव स: अनु.अभूत् भिक्षु: त्यक्त्वा अन्यम् मनन*उदयम् ॥६।६३।११॥

tAm eva sa: anu.abhUt bhikSu: tyaktvA anyam manana*udayam ||6|63|11||

संगति*अधिगतम् च एष* केवलम् स्व.उदयम् प्रति ।

saMgati*adhigatam ca eSa* kevalam sva.udayam prati |

बोधात् अ.विस्मय*आर्ह: अपि स* भिक्षु: विस्मयम् ययौ ॥६।६३।४०॥

bodhAt a.vismaya*Arha: api sa* bhikSu: vismayam yayau ||6|63|40||

अथ रुद्र: तथा भिक्षु: द्वौ एव उत्थाय जग्मतु: ।

atha rudra: tathA bhikSu: dvau eva utthAya jagmatu: |

क्व अपि जीवट.संस्मारम् चित्.आकाश*एक.कोण=गम् ॥६।६३।४१॥

kva api jIvaTa.saMsmAram cit.AkAza*eka.koNa=gam ||6|63|41||

तत्र तत् भुवनम् गत्वा तत् द्वीपम् तत् च मण्डलम् ।

tatra tat bhuvanam gatvA tat dvIpam tat ca maNDalam |

विषयम् तत् पुरम् तत् च तम् च पाणौ असि.ग्रहम् ॥६।६३।४२॥

viSayam tat puram tat ca tam ca pANau asi.graham ||6|63|42||

सुप्तम् ददृशतु: नष्ट.संज्ञम् जीवटकम् शवम् ।

suptam dadRzatu: naSTa.saMjJam jIvaTakam zavam |

स्थापयित्वा वपु: भावम् प्रभान्तम् भव.भूमिषु ॥६।६३।४३॥

sthApayitvA vapu: bhAvam prabhAntam bhava.bhUmiSu ||6|63|43||

तम् प्रबोध्य नियोज्य आशु चेतसा चेतनेन च ।

tam prabodhya niyojya Azu cetasA cetanena ca |

एक.रूपा: त्रि.रूपा: ते रुद्र.जीवट.भिक्षुका: ॥६।६३।४४॥

eka.rUpA: tri.rUpA: te rudra.jIvaTa.bhikSukA: ||6|63|44||

बोधवन्त: अपि अबुद्धा आभा विस्मिता* अपि अविस्मिता: ।

bodhavanta: api abuddhA AbhA vismitA* api avismitA: |

बभु: तूष्णीम्.स्थिता: चित्र.कृत*आकारा* इव क्षणम् ॥६।६३।४५॥

babhu: tUSNIm.sthitA: citra.kRta*AkArA* iva kSaNam ||6|63|45||

अथ जग्मु: च ते सर्वे क्व.चित् व्योमनि संस्थितम् ।

atha jagmu: ca te sarve kva.cit vyomani saMsthitam |

विप्र.संसारम् आरब्धम् परिभूत.स.घुंघुमम् ॥६।६३।४६॥

vipra.saMsAram Arabdham paribhUta.sa.ghuMghumam ||6|63|46||

ते तत्र भुवनम् गत्वा तत् द्वीपम् तत् च मण्डलम् ।

te tatra bhuvanam gatvA tat dvIpam tat ca maNDalam |

विषयम् तत् च तम् ग्रामम् प्रापुस्तम् ब्राह्मण*आलयम् ॥६।६३।४७॥

viSayam tat ca tam grAmam prApustam brAhmaNa*Alayam ||6|63|47||

प्राप्य ताम् ब्रह्म.हंस*ईहाम् रुद्रताम् सर्व* एव ते ।

prApya tAm brahma.haMsa*IhAm rudratAm sarva* eva te |

तथा इह सर्व.भूत*आत्म चित्त्वम् सर्वत्र विद्यते ॥६।६३।६५॥

tathA iha sarva.bhUta*Atma cittvam sarvatra vidyate ||6|63|65||

यत् शाल.भञ्जिका वृक्षे शैले श्वभ्रे गते अन्तकम् ।

yat zAla.bhaJjikA vRkSe zaile zvabhre gate antakam |

प्रेक्ष्यते तत्.वत् एक*आत्मा तथा चिति जगत्.स्थितम् ॥६।६३।६६॥

prekSyate tat.vat eka*AtmA tathA citi jagat.sthitam ||6|63|66||

अ.वेदने परे शुद्धे वेदनम् यत् जगत्.स्थितम् ।

a.vedane pare zuddhe vedanam yat jagat.sthitam |

अ.कारणम् अ.चैतन्यम् शून्यत्वेन यथा नभ: ॥६।६३।६७॥

a.kAraNam a.caitanyam zUnyatvena yathA nabha: ||6|63|67||

विद्यते वेदनम् दृश्य.बन्ध: मोक्ष: तु अ.वेदनम् ।

vidyate vedanam dRzya.bandha: mokSa: tu a.vedanam |

यदेव रुचिरम् ते स्यात् तदेव आशु दृढी.कुरु ॥६।६३।६८॥

yadeva ruciram te syAt tadeva Azu dRDhI.kuru ||6|63|68||

सर्ग.असर्गौ बन्ध.मोक्षौ वेदना*अवेदना*आत्मकौ ।

sarga.asargau bandha.mokSau vedanA*avedanA*Atmakau |

वीचि.अम्भसी द्वे इति न उचित*उक्ति:

vIci.ambhasI dve iti na ucita*ukti:

यस्य अज्ञतायाम् तु इदम् एव युक्तम् ॥६।६३।७५॥

yasya ajJatAyAm tu idam eva yuktam ||6|63|75||

 

 

 

.

oॐm

.

Group Page

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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

 

next Canto:

६०६४

FM6064 JIVATA—THE STORY'S END 2.OC06 .z36

https://www.dropbox.com/s/wgi3bg7ynay0rvr/fm6064%202.oc06%20jIvaTa%E2%80%94The%20Story%27s%20End%20.z36.docx?dl=0

FM.6.50.FM.6.99

https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0

FM.6.64 JIVATA—THE STORY'S END 2.OC06

 

santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
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 

The complete YVFiles of this masterpiece can be found at

http://goo.gl/k3hRBX  

On Wed, Oct 6, 2021 at 5:03 PM Jiva Das <das....@gmail.com> wrote:

 

FM6063 DREAM OF 100 RUDRAS 2.OC04.05 .z75

https://www.dropbox.com/s/qgitd1fzpzpwbsk/fm6063%202.oc04..05%20Dream%20of%20100%20rudras%20.z75.docx?dl=0

FM.6.50.FM.6.99

https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0

 

oॐm

 

 

 

 

FM.6.63

 

A DREAM OF 100 RUDRAS

 

VASISHTHA said—

 

स* कदा.चित् ददर्श अथ रुद्रम् रुद्र.पुरे खग: ।

sa* kadA.cit dadarza atha rudram rudra.pure khaga: |

वैरिञ्च.नलिनी.नाल.लीला.लाभेन लीलया ॥६।६३।०१॥

vairiJca.nalinI.nAla.lIlA.lAbhena lIlayA ||6|63|01||

.

he

somewhen saw then

rudra the Terrible

in Terrible City

he

was a skyfarer

splashing among the blue lotuses

for the fun of it

in the garden of vairincha.Creatorson

at play

.

sa* kadA.cit dadarza atha rudram rudra.pure khaga: vairiJca.nalinI.nAla.lIlA.lAbhena lIlayA

.

*vlm.1 VASISHTHA continued:..This bird that sported beside the stalk of the lotus seat of Brahma, once went to the city of rudra with his god on his back, and there beheld the God rudra face to face. (The inferior Gods waited upon the superior deities).

 

तत्र बुद्धि: अभूत् तस्य "रुद्र: अहम्" इति निश्चिता ।

tatra buddhi: abhUt tasya "rudra: aham" iti nizcitA |

प्रतिबिम्ब.वत् आदर्शे द्राक्.इति एव हि बिम्बिता ॥६।६३।०२॥

pratibimba.vat Adarze drAk.iti eva hi bimbitA ||6|63|02||

.

there

his analytic mind came to Affect that

"rudra the Terrible am I"

—as when a reflection in a mirror is reflected—

in a flash

!

tatra buddhi: abhUt tasya "rudra: aham" iti nizcitA pratibimba.vat Adarze drAk.iti eva hi bimbitA

.

*vlm. ... the figure of the God was immediately imprest upon his mind, like the reflexion of an outward object in the mirror.

 

रुद्र.भूत.वपु: तत्र तनुम् तत्याज ताम् असौ ।

rudra.bhUta.vapu: tatra tanum tatyAja tAm asau |

गन्ध: पवनताम् गच्छन् कुसुम.स्तबकम् यथा ॥६।६३।३॥

gandha: pavanatAm gacchan kusuma.stabakam yathA ||6|63|3||

.

taking embodiment as a rudra.being

there & then

he abandoned his swan.body

as flowers release aroma to the air

.

rudra.bhUta.vapu: tatra tanum tatyAja tAm asau gandha: pavanatAm gacchan kusuma.stabakam yathA

.

*vlm.3. Being full of rudra in himself, he quitted his body of the bird, as the fragrance of a flower abandons the calyx, as it mixes with the breeze and flies in the open air.

 

स* रुद्र: रुद्र.भवने विजहार यथा इच्छया ।

sa* rudra: rudra.bhavane vijahAra yathA icchayA |

तै: तै: शिव.पुराजारै: गण.कोटि.गरिष्ठया ॥६।६३।०४॥

tai: tai: ziva.purAjArai: gaNa.koTi.gariSThayA ||6|63|04||

.

this rudra the Terrible dwelt in Fort Terrible

there at his ease

in company with some.ever ageless folk of shiva.City

:

a retinue of a thousand of the best

.

sa* rudra: rudra.bhavane vijahAra yathA icchayA tai: tai: ziva.purAjArai: gaNa.koTi.gariSThayA

.

*vlm. ... in the company with the attendants and different classes of the dependant divinities of rudra.

 

रुद्र: तु अन्.उत्तम.ज्ञान=विलास~एकतया तया ।

rudra: tu an.uttama.jJAna=vilAsa~ekatayA tayA |

स्वम् अशेषम् च वृत्तान्तम् अपश्यत् प्राक्तनम् धिया ॥६।६३।०५॥

svam azeSam ca vRttAntam apazyat prAktanam dhiyA ||6|63|05||

.

but this Terrible rudra

thru

un.surpassed Wisdom at play in the Oneness

thru

That

he saw his accumulated history

he knew the past in his thoughts

.

rudra: tu an.uttama.jJAna=vilAsa~ekatayA tayA svam azeSam ca vRttAntam apazyat prAktanam dhiyA

.

#las —>#vilas —>#vilAsa* m. shining forth, appearance, manifestation; sport, play, pleasure, diversion (esp. with women &c.; but also applied to any playful action or gesture) (vilAsAya, "for sport"); coquetry, affectation of coyness, wantonness (a form of feminine gesture considered as indicative of amorous sentiments); liveliness, joviality (considered as a masculine virtue); wantonness, lust; grace, charm, beauty; .gRha, .bhavana n. a pleasure.house; .dolA f. a pleasure.swing; .maya a. full of grace, charming. •• #vilAsana m play, sport, dalliance; fascination; vilasana m gleaming, flashing (of lightning); play, sport. . v.gRha, v.bhavana . n. . a pleasure.house, Palace of Courtesans, whorehouse; v.dolA . f. . a pleasure.swing; v.maya . adj. . full of grace, charming. . v.kAnana –n. . a pleasure.grove L.; . v.gRha, v.bhavana m a pleasure.house; . v.dolA . f. . a pleasure.swing; . v.maya . adj.I . full of grace, charming; . v.vilAsatI . f. . a wanton or coquettish woman KAlid.; . v.vipina . n. . a pleasure.grove; . v.vihAra . m. . a pleasure.walk, promenading bhartr.; . v.zayyA . f. . a pleasure.couch. y1.020.002 . y2.010.011— y3.004.003 .

*vlm.5. This rudra being then full of the best knowledge of divinity and spirituality; looked back in his understanding into the passed accounts of his prior lives, that were almost incalculable.

 

निरावरण.विज्ञान.वपु: स* भगवान् तदा ।

nirAvaraNa.vijJAna.vapu: sa* bhagavAn tadA |

उवाच स्वयम् एकान्ते स्व.स्वप्न.शत.विस्मित: ॥६।६३।०६॥

uvAca svayam ekAnte sva.svapna.zata.vismita: ||6|63|06||

.

embodying unveiled understanding

the Lord then spoke to himself alone in his own dream

spoke of a thousand amazing things

.

nirAvaraNa.vijJAna.vapu: sa* bhagavAn tadA uvAca svayam ekAnte sva.svapna.zata.vismita:

.

*vlm.6. Being then gifted with clear sightedness and clairvoyance, he was astonished at the view of naked truths, that appeared to him as sights in a dream, which he recounted to him as follows.

*Ott. #AvaraNa. वृ #vR – to withhold.> #varaNa – by enclosure #AvR – all.over .> #AvaraNam . the act of covering, &c. • in yv.FM the tt. is AvaraNa.Veiling – the Veil that Lady saMsArA wears in the brahman.Immensity •• #nirAvaraNa . unveiled, manifest, evident, veNis. •• #anAvaraNa . unveiling. •.• Comp. #anAvaraNa.buddha=jJAna . the unimpeded knowledge of a Buddha. •• #nirAvaraNa. . unveiled, manifest, evident, VeNis.

 

अहो नु चित्रा माया इयम् तता विश्व.विमोहिनी ।

aho nu citrA mAyA iyam tatA vizva.vimohinI |

असत्या इव अपि सत्.रूपा मरु.भूमिषु वारिवत् ॥६।६३।०७॥

asatyA iva api sat.rUpA maru.bhUmiSu vArivat ||6|63|07||

.

O

what a wonder

is

mAyA

this bewildering expanse of universe

:

altho it is not.So, a form seems.to.be So

like water in the desert

.

aho nu citrA mAyA iyam tatA vizva.vimohinI asatyA iva api sat.rUpA maru.bhUmiSu vArivat

.

*vlm.7. O! how wonderful is this over spreading illusion, which is stretched all about us, and fascinates the world by its magic wand; it exhibits the palpable untruth as positive truth, as the dreary desert presents the appearance of limpid waters, in the sun beams spreading over its sterile sands.

 

इति प्रथमम् आज्ञातम् चित् य: अहम् चित्तताम् गत: ।

iti prathamam AjJAtam cit ya: aham cittatAm gata: |

सर्व.सम्पन्न.सर्व.ज्ञ=गमन.आदि+विभावनात् ॥६।६३।०८॥

sarva.sampanna.sarva.jJa=gamana.Adi+vibhAvanAt ||6|63|08||

.

thus ordained from the beginning

the Consciousness which is "I"

becomes Affective chitta

sarva.sampanna.

because of all.produced

sarva.jJa.gamana~Adi. allKnowing.going

vibhAvana – manifesting

.

iti prathamam AjJAtam cit ya: aham cittatAm gata: sarva.sampanna.sarva.jJa=gamana.Adi+vibhAvanAt

.

*vlm.8. I well remember my primary state of the pure intellect, and its conversion to the state of the mind; and how it was changed from its supremacy and omniscience, to the bondage of the limited body.

~AB. A iti smaraNa.dyotako nipAta: | aham prathamam prAktana.pAramArthika.sthityA cid eva | … ||6|63|

*sv.8 RUDRA recollected thus: Behold! How mysterious is this MAyA which deludes all the worlds: though it is unreal it appears to be real. First of all, in that indefinite consciousness which was myself there arose the mind with objective consciousness, though yet cosmic and omniscient.

##jJA .> #jJA .> #AjJA .> #AjJA आज्ञा —direction • injunction + command, ordain <kartur AjJayA prApyate phalam / karma kim karma karma taj jaDam>> ramana, upadeza.sAra.

 

यदृच्छया स्थित: जीव: भूत.तन्मात्र.रञ्जित: ।

yadRcchayA sthita: jIva: bhUta.tanmAtra.raJjita: |

कस्मिन्.चित् अभवत् सर्गे भिक्षु: अक्षुभित: अभित: ॥६।६३।०९॥

kasmin.cit abhavat sarge bhikSu: akSubhita: abhita: ||6|63|09||

.

as it happened

the Living.jIva existed as a being of that character

:

somewhere there came into creation

a Monk

who was unmoved by his surroundings

.

yadRcchayA sthita: jIva: bhUta.tanmAtra.raJjita: kasmin.cit abhavat sarge bhikSu: akSubhita: abhita:

.

*sv.9 Then accidentally I happened to be the jîva which felt attracted to and charmed by the finest part of the cosmic elements. Therefore during a certain creation.cycle I became the mendicant who remained totally unagitated.

*vlm.9. It was by its own desire that the living soul assumed to itself a material body, formed and fashioned agreeably to its fancy, like a picture drawn in a painting; and became a mendicant in my person in one of its prior birth, when it was unattached to the objects exposed to view all around.

*Ott.part #yad .> #yadRccha. . Acting as one likes, self.will, independence (of action) • Chance, accident; usually used as yadRcchayA and translated by 'accidentally', 'by chance' •• #yadRcchA . self.will, spontaneity, accident, chance (beg.comp or yadRcchayA ind. . spontaneously, by accident, unexpectedly); (in gram.); yadRcchatas ind. by chance, accidentally; . y.lAbha.saMtuSTa. satisfied with obtaining what comes spontaneously, easily satisfied. .

 

तेन अवयव.बन्धेन बहि: स्वैर.विहारिणी ।

tena avayava.bandhena bahi: svaira.vihAriNI |

लीला अविलुलित आकारा यदा रम्येति भावत: ॥६।६३।१०॥

lIlA avilulita AkArA yadA ramyeti bhAvata: ||6|63|10||

.

tena avayava.bandhena – by that bondage of the body =

bahi: svaira.vihAriNI – external =

lIlA avilulita~AkArA yadA ramyeti bhAvata: . .

*vlm.10. The same mendicant sat in his devotion, by controlling the actions of the members of his body, and began to reflect on outward objects, with great pleasure in his mind.

*sv.10.12 He was able to overcome all distractions and remain immersed in the practice of contemplation. However, every subsequent action is more powerful than a previous act.

 

सर्व.भाव~उपमर्देन तत्.अभ्यास.वशात् तदा ।

sarva.bhAva~upamardena tat.abhyAsa.vazAt tadA |

ताम् एव स: अनु.अभूत् भिक्षु: त्यक्त्वा अन्यम् मनन~उदयम् ॥६।६३।११॥

tAm eva sa: anu.abhUt bhikSu: tyaktvA anyam manana~udayam ||6|63|11||

.

exhausting every state thru intense Practice then, all his Play

the Monk experienced

abandoning the rise of any thought

.

sarva.bhAva~upamardena tat.abhyAsa.vazAt tadA tAm eva sa: anu.abhUt bhikSu: tyaktvA anyam manana~udayam

.

*vlm.11. He buried all his former thoughts in oblivion, and thought only of the object that he was employed to reflect upon: and this thought so engrossed and worked upon his mind, that it prevented the rise of any other thought in it.

##mRd .> #upamarda – wearing.out .> #upamRd .> #upamardanam . the act of injuring, violation; suppression, oppression *Comm. on KAtyzr.

 

चमत्.कृति: चेतसि या रूढा सा एव विजृम्भते ।

camat.kRti: cetasi yA rUDhA sA eva vijRmbhate |

वल्ली त्यजति नैदाघी पीतम् अपि अम्बु माधवम् ॥६।६३।१२॥

vallI tyajati naidAghI pItam api ambu mAdhavam ||6|63|12||

.

camatkRti: cetasi yA – a Wonder in chetas.Affectivity = rUDhA arisen = sA eva vi.jRmbhate – it soon opens.wide = vallI tyajati naidAgha.summery.I – a vine escapes the scorching heat = pItam api ambu mAdhavam – drinking a bit of water in spring.

*vlm.12. The phenomenon which appears in the mind, offers itself solely to the view also, (by supplanting the traces of the past); as the brownness of fading autumn, supercedes the vernal verdure of leaves and plants, so the man coming to his maturity, forgets the helpless state of his boyhood, and is thoughtless of his approaching decay and decline.

~AB. .. naidAghI nidAgha.uSNa.camatkRti.vyAptA ..

##kR .> #camatkR . to express astonishment • to produce astonishment •• #camatkRti camat.kRti f. astonishment, surprise. {there is no root

#naidAgha. mf(ई)n. (न्/ऐ.) relating to the hot season , summer.like , scorching Megh. 

* camatkRti: cetasi yA – a Wonder in chetas.Affectivity = rUDhA arisen = sA eva vi.jRmbhate – it soon opens.wide = vallI tyajati naidAgha.summery.I – a vine escapes the scorching heat = pItam api ambu mAdhavam – drinking a bit of water in spring.

 

स* भिक्षु: जीवट: भूत्वा जन्तु: जरठ.वासन: ।

sa* bhikSu: jIvaTa: bhUtvA jantu: jaraTha.vAsana: |

तेषु देहेषु प्रभ्राम रन्ध्रेषु इव पिपीलिका ॥६।६३।१३॥

teSu deheSu prabhrAma randhreSu iva pipIlikA ||6|63|13||

.

sa* bhikSu: jIvaTa: bhUtvA jantu: jaraTha.vAsana: teSu deheSu prabhrAma randhreSu iva pipIlikA

.

the Monk has come.to.be

jIvaTa the Liver

a person whose conditioning, as it matures, has led him to wander

in these bodies

creeping like a termite from hole to hole

.

*vlm.13 Thus the mendicant became the Brahman Jivátá by his fallible and fickle desire, which laid him to wander from one body to another, as little ants enter into the holes of houses and things.

 

आत्मनि द्विज.भक्तत्वात् स: अपश्यत् द्विजताम् अथ ।

Atmani dvija.bhaktatvAt sa: apazyat dvijatAm atha |

भाव.अभाव.विपर्यासे बलवान् एव वर्धते ॥६।६३।१४॥

bhAva.abhAva.viparyAse balavAn eva vardhate ||6|63|14||

.

in himself

there were the traces of a Twiceborn brAhmaNa

&

he knew the state of a Twice.born

then

from state to different state

he grew in strength

.

Atmani dvija.bhaktatvAt sa: apazyat dvijatAm atha bhAva.abhAva.viparyAse balavAn eva vardhate

.

*vlm.14. Being fond of Brahma hood and reverential to Bramans in his mind, he became the wished for person in his own body; because the reality and unreality have the power of mutually displacing one another, according to the greater influence of either. (The weaker yeilds and makes room to the stronger, like the survival of the fittest).

 

सामन्तताम् अवाप असौ विप्र: संतत.चिन्तताम् ।

sAmantatAm avApa asau vipra: saMtata.cintatAm |

सातत्येन रस: पीत: फलताम् एति पादपे ॥६।६३।१५॥

sAtatyena rasa: pIta: phalatAm eti pAdape ||6|63|15||

.

sAmantatAm – the state of a Prince =

avApa asau vipra: . this vipra.Seer got =

saMtata.cintatAm – continuous thoughtfulness

sAtatyena continually

rasa: pIta: the essence being drunk

phalatAm eti pAdape – goes to fruition in a thirsty tree.

तन् #tan .> #tata .> #satata. . constant, perpetual, continual, uninterrupted (only in comp. and #satatam .ind.. "constantly, always, ever"; with <na>, "never") •• #sAtatyam . continuity, uninterruptedness •• *sAtatyena . continually , permanently.

*sv.15 Then in course of time and on account of persistent contemplation, he became a king: surely, water imbibed by the plant becomes its fruit!

*vlm.15. The Brahman next obtained the chieftainship, from his strong predilection for the same; just as the tree becomes friutful by its continuous suction of the moisture of earth. (The common mother of all).

 

राज्य.अर्थम् धर्म.कार्याणाम् कर्तृत्वात् स: अभवत् नृप: ।

rAjya.artham dharma.kAryANAm kartRtvAt sa: abhavat nRpa: |

स* कामुकतया राजा सुर.स्त्रीत्वम् अवापह ॥६।६३।१६॥

sa* kAmukatayA, rAjA, sura.strItvam avApaha ||6|63|16||

.

having performed the dharmic duties of government

he was a Man.Lord

.

he was

because of his longing

the rAjA.King

got the condition of a Water.Nymph

.

rAjya.artham dharma.kAryANAm kartRtvAt sa: abhavat nRpa: sa* kAmukatayA, rAjA, sura.strItvam avApaha

.

*vlm.16. Being desireous of dispensing justice, and discharging all legal affairs, the general wished for royalty, and had his wishes fulfilled by this becoming a prince; but as the prince was over fond of his courtezans, he was transformed to a heavenly nymph that he prized above all in his heart.

#kAmuka – loving • a kAmuka.lover +

 

लोला लोचन.लोमेन सा मृगी रस.शालिनी ।

lolA locana.lomena sA mRgI rasa.zAlinI |

बभूव वासना.मोह: च आहो दु:खाय जन्तुषु ॥६।६३।१७॥

babhUva vAsanA.moha: ca Aho du:khAya jantuSu ||6|63|17||

.

lolA locana.lomena

sA mRgI rasa.zAlinI . the doe full of play =

babhUva vAsanA.moha: ca & was a delusive vAsanA.Imprint

Aho du:khAya jantuSu & O for people sorrowful

!

*vlm.17. But as the celestial dame prized the tremulous eye sight of the temorous deer, above her heavenly form and station; she was soon metamorphosed to an antelope in the woods, and destined to graze as a miserable beast for her foolish choice.

*sv.17 Purely on account of infatuation this nymph became a deer.

 

मृगी सा बत चित्त.स्था बभूव विपिने लता ।

mRgI sA bata citta.sthA babhUva vipine latA |

अवश्यम्.भावि लवनम् लतिका अनुबभूव ह ॥६।६३।१८॥

avazyam.bhAvi lavanam latikA anubabhUva ha ||6|63|18||

.

mRgI . the doe =

sA bata citta.sthA

babhUva vipine latA – became a vine in the woods

avazya.bhAvi . necessarily becoming =

lavanam latikA anubabhUva ha

.

#bata

*vlm.18. The fawn that was very fond of browzing the tender blades and leaves, became at last the very creeping plant, that had crept into the crevice of her lickerish mind.

*AB. lavanam chedanam ||6|63|

 

अन्त:संज्ञा=चिर.अभ्यस्तम् भ्रमरत्वम् अथ आत्मनि ।

anta:saMjJA=cira.abhyastam bhramaratvam atha Atmani |

सा अपश्यत् स=अवमर्देन सदा तत्.भाव=भाविता ॥६।६३।१९॥

sA apazyat sa=avamardena sadA tat.bhAva=bhAvitA ||6|63|19||

.

anta:saMjJA=cira.abhyastam . defines within thru long practice =

bhramaratvam atha Atmani . there then is a bee.ness in itself =

sA apazyat she saw

sAvamardena sadA tad.bhAva=bhAvitA

.

*vlm.19. The creeper being long accustomed to dote on the bee, that used to be in its company; found in its consciousness to be that insect, after the destruction of its veritable form.

*sv.19.20 Contemplating the bee, it became a bee which then pierced a hole in the creeper. The bee became an elephant.

मृद् #mRd .> #avamRd .> #avamarda: . oppression , giving pain MBh. ii , 2183 R.

 

स.वरण.खुर.क्षोदम् अनुभूय अथ भावितम् ।

sa.varaNa.khura.kSodam anubhUya atha bhAvitam |

भूय: भूय: प्र.बभ्राम महा.संसृति.सम्भ्रमम् ॥६।६३।२०॥

bhUya: bhUya: pra.babhrAma mahA.saMsRti.sambhramam ||6|63|20||

.

sa.varaNa.khura.kSodam anubhUya atha bhAvitam bhUyas.bhUyas prababhrAma mahAsaMsRti.sambhramam

.

#khura

*vlm.20. Though well aware of its being crushed under the elephant, together with the lotus flower in which it dwelt, yet it was foolish to take the form of the bee, for its pleasure of roving about the world. (So the living soul enters into various births and bodies only to perish with them).

*sv.19.20 Contemplating the bee, it became a bee which then pierced a hole in the creeper. The bee became an elephant.

 

संसार.शत=पर्यन्ते रुद्र: स: अहम् अहम् स्थित: ।

saMsAra.zata=paryante rudra: sa: aham aham sthita: |

अस्मिन् संसार.संरम्भे स्व.मन:मात्र.सम्भ्रमे ॥६।६३।२१॥

asmin saMsAra.saMrambhe sva.mana:mAtra.sambhrame ||6|63|21||

.

saMsAra.zata=paryante – within a hundred saMsAras =

rudra: sa: aham . rudra the Terrible am I =

aham sthita: . I am located =

asmin saMsAra.saMrambhe – in this saMsAric mess =

sva.manomAtra.sambhrame – a mess that measures.out my own Mind

.

*vlm.21. Being thus led into a hundred different forms, said he, I am at last become the self.same rudra; and it is because of the capriciousness of my erratic mind in this changeful world.

*sv.21.22 I am rudra who has been a rudra during the past one hundred creation.cycles, and I roam this world.appearance which is nothing more than a psychological delusion.

*Ott.part. #paryanta m. . circuit, circumference, edge, limit, border • side, flank, extremity, end (end.comp. "bounded by", "extending as far as" • or beg..comp "adjoining, neighbouring") • paryantam . ind. . entirely, altogether • (end.comp.) to the end of, as far as • paryantAt paryantam, from one end to the other • paryante . ind. . at the end • . a. . coming to an end with, being a match for • extending in all directions .> #aparyanta . unbounded, unlimited +

*jd.21 . saMsAra.zata=paryante – within a hundred saMsAras = rudra: sa: aham . rudra the Terrible am I = aham sthita: . I am located = asmin saMsAra.saMrambhe – in this saMsAric mess = sva.manomAtra.sambhrame – a mess that measures.out my own Mind.

 

एवम् अत्यन्त.चित्रासु संसार.अरण्य.भूमिषु ।

evam atyanta.citrAsu saMsAra.araNya.bhUmiSu |

वह्नीषु अहम् अति.भ्रान्त: तु अशून्या अस्तु इव भूरिश: ॥६।६३।२२॥

vahnISu aham ati.bhrAnta: tu azUnyA astu iva bhUriza: ||6|63|22||

.

evam atyanta.citrAsu . and so among unending wonders =

saMsAra.araNya.bhUmiSu – in the forest.lands of saMsAra =