FM.7.107 DEADWOOD 3.jl10.z15
jivadas
FM.7.100-7.149
https://www.dropbox.com/s/wdy23upz97kv30z/fm7.100.149.docx?dl=0
fm7107 Deadwood 3.jl10.z15
https://www.dropbox.com/s/cdxc20bav2uoky0/fm7107%203.jl10%20Deadwood%20.z15.docx?dl=0
FM.7.107 DEADWOOD 3.jl10.z15
सर्ग ७.१०७
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
अचेत्य-चिन्मयम् विश्वम् विष्वग् आभाति चिन्नभः ।
a.cetya-cit.mayam vizvam viSvak_AbhAti cit.nabha: |
अत्र चिच् चेतनम् च_इदम् चेत्यम् अप्य्_एवम् आत्मकम् ॥७।१०७।१॥
atra cit_cetanam ca_idam cetyam api_evam Atmakam ||7|107|1||
अतो जीवन्_अपि मृत* इव सर्वो ऽवतिष्ठते ।
ata:_jIvan_api mRta* iva sarva:_avatiSThate |
असाव्_अहम् च त्वम् च_इति जीवन्तो ऽपि मृता* इव ॥७।१०७।२॥
asau_aham ca tvam ca_iti jIvanta:_api mRtA* iva ||7|107|2||
काष्ठ-मौन-मृता* एव व्यवहार-गता* अपि ।
kASTha-mauna-mRtA* eva vyavahAra-gatA* api |
ख.गमा* एव वा सर्वे भावाः स्थावर-जङ्गमाः ॥७।१०७।०३॥
kha.gamA* eva vA sarve bhAvA: sthAvara-jaGgamA: ||7|107|03||
आकाश.काचकच्य-आत्म यद्_इदम् किम्चिद् आततम् ।
AkAza.kAcakacya-Atma yat_idam kim.cit_Atatam |
न किम्चिद् एव तद् विद्धि किम्चिद्_व्योम्नि कुतो भवेत् ॥७।१०७।०४॥
na kim.cit_eva tat_viddhi kim.cit_vyomni kuta: bhavet ||7|107|04||
केशोन्द्रक-नदी-वाह-धूम.अली-भौक्तिक=आदि.वत् ।
kezondraka-nadI-vAha-dhUma.alI-bhauktika=Adi.vat |
यत् खम् कचति तत्र_अस्ति न_अनुभूते ऽपि वस्तुता ॥७।१०७।०५॥
yat kham kacati tatra_asti na_anubhUte_api vastutA ||7|107|05||
तथा_एव_अस्मिञ्_जगन्-नाम्नि चिद्व्योम्नि कचने चिते ।
tathA_eva_asmin_jagat-nAmni cit.vyomni kacane cite |
अनुभूते ऽपि निःशून्ये कास्थ-आस्था-भावकश् च कः ॥७।१०७।०६॥
anubhUte_api ni:zUnye kAstha-AsthA-bhAvaka:_ca ka: ||7|107|06||
चिद्_बाल-कल्पना=जाले शून्य-आत्मनि निरर्थके ।
cit_bAla-kalpanA=jAle zUnya-Atmani nirarthake |
अवस्तु-भूते पृथ्व्य्.आदौ भ्रान्ति-मात्र.अम्बर-उदये ॥७।१०७।०७॥
a.vastu-bhUte pRthvi.Adau bhrAnti-mAtra.ambara-udaye ||7|107|07||
किम् आस्था बालका ब्रूत मम_इदम् अहम् अत्य्_अलम् ।
kim AsthA bAlakA brUta mama_idam aham ati_alam |
आ ज्ञातम् रमते बाल-संकल्पे बाले एव च ॥७।१०७।०८॥
A jJAtam ramate bAla-saMkalpe bAle eva ca ||7|107|08||
पृथ्व्य्.आद्य्.असद्=विचारैर् वा व्यर्थम् यास्यति जीवितम् ।
pRthvi.Adi.a.sat=vicArai:_vA vyartham yAsyati jIvitam |
किम्चिच् च न ज्ञास्यति भोर् आकाश-क्षालन-उद्यतः ॥७।१०७।०९॥
kimcit_ca na jJAsyati bho:_AkAza-kSAlana-udyata: ||7|107|09||
सह.कार्य-आदि-पूर्वाणाम् कारणाणाम् अभावतः ।
saha.kArya-Adi-pUrvANAm kAraNANAm abhAvata: |
यद्_आदाव्_एव न_उत्पन्नम् तन्_नाम_अद्य भवेत् कुतः ॥७।१०७।१०॥
yat_Adau_eva na_utpannam tat_nAma_adya bhavet_kuta: ||7|107|10||
अ-जातेन_अ-सता_अर्थेन खेन व्यवहरन्ति ये ।
a-jAtena_a-satA_arthena khena vyavaharanti ye |
मूढा* मृतम् अजातम् वा तनयम् पालयन्ति ते ॥७।१०७।११॥
mUDhA* mRtam ajAtam vA tanayam pAlayanti te ||7|107|11||
कृतः पृथ्व्य्.आदयः केन के नाम कथम् उत्थिताः ।
kRta: pRthvi.Adaya: kena ke nAma katham utthitA: |
चित्.व्योम_इत्थम् इदम् शान्तम् प्रकचत्य्_आत्मनात्मनि ॥७।१०७।१२॥
cit.vyoma_ittham idam zAntam prakacati_AtmanA_Atmani ||7|107|12||
कार्य.कारण.काल-आदि=कल्पना.आकुल-चेतसाम् ।
kArya.kAraNa.kAla-Adi=kalpanA.Akula-cetasAm |
एवम् पृथ्वि.आदयः सन्ति तैर् बालैर् अलम् अस्तु नः ॥७।१०७।१३॥
evam pRthvi.Adaya: santi tai:_bAlai:_alam astu na: ||7|107|13||
अपृथ्व्य्.आदि जगन्-नाम पृथ्व्य्.आदि च ख-आत्मकम् ।
apRthvi.Adi jagat-nAma pRthvi.Adi ca kha-Atmakam |
कचति_इत्थम् नभोरूपम् स्वप्न-आदिष्व्_इव चिन्मणिः ॥७।१०७।१४॥
kacati_ittham nabha:-rUpam svapna-AdiSu_iva cin.maNi: ||7|107|14||
अङ्गम् यद्_एतस्य चिदम्बरस्य
aGgam yat_etasya cit.ambarasya
निराकृति स्व.अनुभव.अनुमानम् ।
nir.AkRti sva.anubhava.anumAnam |
तद् एतद् आभाति महीतल.आदि
tat_etat_AbhAti mahItala.Adi
रूपेण वेद्य.ऊति.कृत.अभिधानम् ॥७।१०७।१५॥
rUpeNa vedya.Uti.kRta.abhidhAnam ||7|107|15||
Oॐm
Vasishtha said—
7.107.1
अचेत्य-चिन्मयम् विश्वम् विष्वग् आभाति चिन्नभः ।
a.cetya-cit.mayam vizvam viSvak_AbhAti cit.nabha: |
अत्र चिच् चेतनम् च_इदम् चेत्यम् अप्य्_एवम् आत्मकम् ॥७।१०७।१॥
atra cit_cetanam ca_idam cetyam api_evam Atmakam ||7|107|1||
.
a.cetya-cinmayam an inconceivable mode of Consciousness
vizvam the pervasive Universe
viSvak_AbhAti on.all.sides forth.shines
cit.nabha: a conscious sky
atra cit_cetanam ca
here Consciousness and its Affectation
idam cetyam api_evam Atmakam
x
.
.sv.1 The whole universe is pure consciousness, but as an object it is inert appearance.
.vlm.1 The world is the subjective Intellect and inborn in it, and not the objective which is perceived from without. It is the empty space of the Intellect which displays the noumenals in itself, and here the tripata or the triple state of the Intellect, its intellection and the chetya or intellectual combine together. (i.e. The thinking principle, its thinking and thoughts all unite together).
02
अतो जीवन्_अपि मृत* इव सर्वो ऽवतिष्ठते ।
ata:_jIvan_api mRta* iva sarva:_avatiSThate |
असाव्_अहम् च त्वम् च_इति जीवन्तो ऽपि मृता* इव ॥७।१०७।२॥
asau_aham ca tvam ca_iti jIvanta:_api mRtA* iva ||7|107|2||
.
and so although living,
they are established as.if dead
—everything, "this" and "I" and "you" and such—
though living are all as.if dead
.
.vlm.2. Here in its ample exhibition, all living beings are displayed as dead bodies; and I and you, he and it, are all represented as lifeless figures in a picture.
.sv. Hence, though alive, everything is as if dead; even so I and you are as if dead though live.
03
काष्ठ-मौन-मृता* एव व्यवहार-गता* अपि ।
kASTha-mauna-mRtA* eva vyavahAra-gatA* api |
ख.गमा* एव वा सर्वे भावाः स्थावर-जङ्गमाः ॥७।१०७।०३॥
kha.gamA* eva vA sarve bhAvA: sthAvara-jaGgamA: ||7|107|03||
.
kASTha-mauna-mRtA* eva
wood-quiet-dead even
vyavahAra-gatA* api tho involved in affairs
kha.gamA* eva vA skyroving even too
sarve bhAvA: all states of becoming
sthAvara-jaGgamA: sill o&r moving.
.sv. Hence, though alive, everything is as if dead; even so I and you are as if dead though live.
.vlm.3. All persons engaged in active life, appear here as motionless blocks of wood, or as cold and silent bodies of the dead; and all moving and unmoving beings, appear to be seeing here as in the empty air.
x
xx1.12.1 02 03
04
आकाश.काचकच्य-आत्म यद्_इदम् किम्चिद् आततम् ।
AkAza.kAcakacya-Atma yat_idam kim.cit_Atatam |
न किम्चिद् एव तद् विद्धि किम्चिद्_व्योम्नि कुतो भवेत् ॥७।१०७।०४॥
na kim.cit_eva tat_viddhi kim.cit_vyomni kuta: bhavet ||7|107|04||
.
AkAza.kAcaka-kacya=Atma
yat x
idam kim.cit_Atatam x
na kim.cit_eva tat_viddhi x
kim.cit_vyomni kuta: bhavet xx
.vlm.4. The sights of all things are exposed here, like the glare of the chrystaline surface of the sky; and they are to be considered as nothing, for nothing substantial can be contained inthe hollow mind.
.sv. Hence, though alive, everything is as if dead; even so I and you are as if dead though live.
05
केशोन्द्रक-नदी-वाह-धूम.अली-भौक्तिक=आदि.वत् ।
kezondraka-nadI-vAha-dhUma.alI-bhauktika=Adi.vat |
यत् खम् कचति तत्र_अस्ति न_अनुभूते ऽपि वस्तुता ॥७।१०७।०५॥
yat kham kacati tatra_asti na_anubhUte_api vastutA ||7|107|05||
.
kezondraka-nadI-vAha-dhUma.alI-bhauktika-Adi.vat
as
kezondraka-nadI-vAha-dhUma.alI-bhauktika-Adi
x
yat kham kacati tatra asti
what projects in the Sky is there
na anubhUte_api vastutA
as reality though not in experience.
.vlm.5. The bright sun-beams and the splashing waves, and the gathering vapours in the air; present us with forms of shining pearls and gems in them, but never does any one rely on their reality.
.sv. Hence, though alive, everything is as if dead; even so I and you are as if dead though live.
06
तथा_एव_अस्मिञ्_जगन्-नाम्नि चिद्व्योम्नि कचने चिते ।
tathA_eva_asmin_jagat-nAmni cit.vyomni kacane cite |
अनुभूते ऽपि निःशून्ये कास्थ-आस्था-भावकश् च कः ॥७।१०७।०६॥
anubhUte_api ni:zUnye kAstha-AsthA-bhAvaka:_ca ka: ||7|107|06||
.
tathA_evAsmin
thuis even here
jagat-nAmni
in "the World"
cit.vyomni kacane cite
i Conscious-spacious.sky @ Consciousness
anubhUte_api ni:zUnye
i experience tho i non-empty
kAstha-AsthA-bhAvaka:_ca ka:
wooden-base-experiencing also who?
.vlm.6. So this phenomenon of the world, which appears in the vacuum of the Intellect; and seems to be true to the apprehension of every body, yet it is never relied on by any one.
.sv. Hence, though alive, everything is as if dead; even so I and you are as if dead though live.
x
xx04 05 06
07
चिद्_बाल-कल्पना=जाले शून्य-आत्मनि निरर्थके ।
cit_bAla-kalpanA=jAle zUnya-Atmani nirarthake |
अवस्तु-भूते पृथ्व्य्.आदौ भ्रान्ति-मात्र.अम्बर-उदये ॥७।१०७।०७॥
a.vastu-bhUte pRthvi.Adau bhrAnti-mAtra.ambara-udaye ||7|107|07||
.
चित् – Chit Consciousness
बालक-कल्पना=जाले – when it is the net of childish imagining
शून्य-आत्मनि – empty of a self निरर्थके – purposeless
अ.वस्तु-भूते – unreal being पृथ्वि.आदौ – earthly &c
भ्रान्ति-मात्र-अम्बर-उदये – arisen in the sky as delusive formation ... -7-
.sv. Hence, though alive, everything is as if dead; even so I and you are as if dead though live.
.vlm.7. The Intellect is entangled in its false fancies, as a boy is caught in his own hobby; and dwells on the errors of unreal material things rising as smoke before it.
#bhaj -> #vibhaj -> #vibhAga: distribution, e.g. inheritance; division (#vibhAgena separately); distinction, difference, tathA jJAnasya yogasya vibhAga: kIdRza: prabho | krameNa kathaya etan me mahA-moha=nivRttaye ||7|107| y6053.021 •• logical difference, disjunction (opp. to saMyoga संयोग and regarded in nyAya न्याय as one of the 24 guNas गुणs) IW. 68 •• #yogavibhAga – m. the disuniting or separation of that which is usually combined, the separation of one grammatical rule into two, making two rules of what might be stated as one _pAN. Sch. •• #vibhAgin -> #avibhAgin .adj.- not dividing or sharing • #avibhAgya .adj.- not to be divided.
08
किम् आस्था बालका ब्रूत मम_इदम् अहम् अत्य्_अलम् ।
kim AsthA bAlakA brUta mama_idam aham ati_alam |
आ ज्ञातम् रमते बाल-संकल्पे बाले एव च ॥७।१०७।०८॥
A jJAtam ramate bAla-saMkalpe bAle eva ca ||7|107|08||
.
kim AsthA bAlakA
brUta mama_idam tell for.me
aham ati_alam the I too much enuf
A jJAtam ramate bAla-saMkalpe bAle eva ca xx
.vlm.8. Say ye boys, what reliance can you place on your egoism and meity, so as to say "this is I and that is mine." Ah, well do I perceive it now, that it is the pleasure of boys, to indulge themselves in their visionary flights.
.sv. Abandoning the world-idea in the world and the I-you-idea in ourselves, engage yourself in appropriate action.
#kSar -> #kSal -> #kSAlana‑ washing, washing or wiping off _paJcat. (end-comp.); #kSAlanam washing, cleansing • sprinkling W.
#yam -> #udyam -> #udyata‑ raised, high; offered, presented; ready/eager for; intent on; exercised, disciplined; persevering (with tasmai, tasmin or inf. or without any object) •-• Comp. *u.-gada . with uplifted mace • *u.-kArmuka . with raised bow. •• udyati -f.- raising, elevation.
09
पृथ्व्य्.आद्य्.असद्=विचारैर् वा व्यर्थम् यास्यति जीवितम् ।
pRthvi.Adi.a.sat=vicArai:_vA vyartham yAsyati jIvitam |
किम्चिच् च न ज्ञास्यति भोर् आकाश-क्षालन-उद्यतः ॥७।१०७।०९॥
kimcit_ca na jJAsyati bho:_AkAza-kSAlana-udyata: ||7|107|09||
.
pRthvi.Adi.a.sat=vicArai:_vA
or else by inquiring into the non.being of the earthly elements
vyartham yAsyati jIvitam x
kim.cit_ca na jJAsyati bho: x
AkAza-kSAlana-udyata:
Space-cleansing.arising
.
.sv. Abandoning the world-idea in the world and the I-you-idea in ourselves, engage yourself in appropriate action.
.vlm.9. Knowing the unreality of the earth and other things, men are yet prone to pass their lives in those vanities and in their ignorance of truth, they resemble the miners, who instead of digging the earth in search of gold, expect it to fall upon them from heaven.
x
xx07 08 09
10
सह.कार्य-आदि-पूर्वाणाम् कारणाणाम् अभावतः ।
saha.kArya-Adi-pUrvANAm kAraNANAm abhAvata: |
यद्_आदाव्_एव न_उत्पन्नम् तन्_नाम_अद्य भवेत् कुतः ॥७।१०७।१०॥
yat_Adau_eva na_utpannam tat_nAma_adya bhavet_kuta: ||7|107|10||
.
saha.kAryAdi.pUrvANAm kAraNANAm abhAvata: x
yad_AdAv_eva na_utpannam tan_nAma_adya bhavet_kuta: xx
.sv. Abandoning the world-idea in the world and the I-you-idea in ourselves, engage yourself in appropriate action.
.vlm.10. When the want of prior and co-ordinate causes, proves a priori the impossibility of the effect; so the want of any created thing, proves a posteriori the inexistence of a causal agent. (i.e. there is no creation nor its creator likewise).
11
अ-जातेन_अ-सता_अर्थेन खेन व्यवहरन्ति ये ।
a-jAtena_a-satA_arthena khena vyavaharanti ye |
मूढा* मृतम् अजातम् वा तनयम् पालयन्ति ते ॥७।१०७।११॥
mUDhA* mRtam ajAtam vA tanayam pAlayanti te ||7|107|11||
.
ajAtena_a.satA_arthena khena x
vyavaharanti ye mUDhA: x
mRtam a.jAtam vA
dead or unborn
tanayam pAlayanti te
they nourish their offspring.
#tan -> #tanaya .adj.- propagating a family, belonging to one's own family (often said of #toka); -m.- a son (du. "son and daughter"); -n.- posterity, family, race, offspring, child ("grandchild", opposed to #toka, "child"); • #tanayA –f.- a daughter.
.vlm.11. They, who deal in this uncreated world, with all the unreal shadows of its persons and things; are as ignorant as madman, who take a hobby to nourish their unborn or dead offspring.
.sv. Abandoning the world-idea in the world and the I-you-idea in ourselves, engage yourself in appropriate action.
12
कृतः पृथ्व्य्.आदयः केन के नाम कथम् उत्थिताः ।
kRta: pRthvi.Adaya: kena ke nAma katham utthitA: |
चित्.व्योम_इत्थम् इदम् शान्तम् प्रकचत्य्_आत्मनात्मनि ॥७।१०७।१२॥
cit.vyoma_ittham idam zAntam prakacati_AtmanA_Atmani ||7|107|12||
.
kRta: pRthvi.Adaya: kena ke nAma katham utthitA:
cit.vyoma_ittham idam zAntam prakacati_AtmanA_Atmani
.
made of material elements
by whom?
just who and how have they arisen?
the Conscious.sky projects this Quiet
by self in Self
.
.vlm. Whence is this earth and all other things, by whom are they made, and how did they spring to sight; it is the representation of the Intellectual vacuum, which shines in itself, and is quite calm and serene.
x
xx10 11 12
13
कार्य.कारण.काल-आदि=कल्पना.आकुल-चेतसाम् ।
kArya.kAraNa.kAla-Adi=kalpanA.Akula-cetasAm |
एवम् पृथ्वि.आदयः सन्ति तैर् बालैर् अलम् अस्तु नः ॥७।१०७।१३॥
evam pRthvi.Adaya: santi tai:_bAlai:_alam astu na: ||7|107|13||
.
kArya.kAraNa.kAla-Adi=kalpanA.Akula-cetasAm ... x
Effect.Cause.Time-process=Imagination.Akula-cetasAm ... x
evam pRthvi.Adaya: santi so the Elements existing
tai:_bAlai:_alam astu na: xx
.sv.13 There is no reason, even as in the play of a young child there is no reason or motivation.
.vlm.13. The minds of those that are addicted to fancy to themselves, a causality and its effect, and their time and place; are thus inclined to believe in the existence of the earth, but we have nothing to do with their puerile reasoning.
14
अपृथ्व्य्.आदि जगन्-नाम पृथ्व्य्.आदि च ख-आत्मकम् ।
apRthvi.Adi jagat-nAma pRthvi.Adi ca kha-Atmakam |
कचति_इत्थम् नभोरूपम् स्वप्न-आदिष्व्_इव चिन्मणिः ॥७।१०७।१४॥
kacati_ittham nabha:-rUpam svapna-AdiSu_iva cin.maNi: ||7|107|14||
.
apRthvi.Adi jagat nAma non-Elemental world namely
pRthvi.Adi ca kha-Atmakam an Elemental tho personality (sukha, du:kha)
kacati_ittham nabha:-rUpam shining in.this.way a sky-form
svapna-AdiSu_iva cin.maNi: in dreams as.if a Conscious wishing.stone.
.vlm.14. The world whether it is considered as material or immaterial, is but a display of the intellectual vacuum; which presents all these images like dreams to our minds, and as the empty sky shows its hues and figures to our eyes.
.sv.14-15 Hence, one should not waste one's lifetime in useless pursuit of knowledge concerning matter and mind: if one seeks gold one does not clean the sky!
15
अङ्गम् यद्_एतस्य चिदम्बरस्य
aGgam yat_etasya cit.ambarasya
निराकृति स्व.अनुभव.अनुमानम् ।
nir.AkRti sva.anubhava.anumAnam |
तद् एतद् आभाति महीतल.आदि
tat_etat_AbhAti mahItala.Adi
रूपेण वेद्य.ऊति.कृत.अभिधानम् ॥७।१०७।१५॥
rUpeNa vedya.Uti.kRta.abhidhAnam ||7|107|15||
.
aGgam yat
the body which
etasya cit.ambarasya
of this Conscious.sky
nir.AkRti
is without formation
.
sva.anubhava.anumAnam
as implied self-experience
tat_etat_AbhAti mahItala.Adi
that this shines.forth as this vast Earth &c
rUpeNa w a form
vedya-Uti.kRta.abhidhAnam x
to.be.known as The Helpful.
.vlm.15. The form of the vacuous intellect is without a form, and it is only by our percipience that we have our knowledge of it; it is the same which shows itself in the form of the earth &c, and the subjective soul appears as the subjective world to our sight.
.sv.14-15 Hence, one should not waste one's lifetime in useless pursuit of knowledge concerning matter and mind: if one seeks gold one does not clean the sky!
अव् #av -> #Uti -f.- help, protection, promoting, refreshing favour • kindness, refreshment RV. AV. • means of helping or promoting or refreshing, goods, riches (also plur.) RV. AV. zBr. xI • enjoyment, love.play, dalliance +
oॐm
fm7108 3.jl11..12 vipashchit—THE SCHOLAR KING .z48
+++
FM.Canto 7.108
Jiva Das
FM.7.100-7.149
https://www.dropbox.com/s/wdy23upz97kv30z/fm7.100.149.docx?dl=0
fm7107 Deadwood 3.jl10.z15
https://www.dropbox.com/s/cdxc20bav2uoky0/fm7107%203.jl10%20Deadwood%20.z15.docx?dl=0
Oॐm
FM.7107
DEADWOOD
VASISHTHA THE PLENTIFUL declared–
अचेत्य-चिन्मयम् विश्वम् विष्वग् आभाति चिन्नभः ।
a.cetya-cit.mayam vizvam viSvak_AbhAti cit.nabha: |
अत्र चिच् चेतनम् च_इदम् चेत्यम् अप्य्_एवम् आत्मकम् ॥७।१०७।१॥
atra cit_cetanam ca_idam cetyam api_evam Atmakam ||7|107|1||
.
a.cetya-cinmayam an inconceivable mode of Consciousness
vizvam the pervasive Universe
viSvak_AbhAti on.all.sides forth.shines
cit.nabha: a conscious sky
atra cit_cetanam ca
here Consciousness and its Affectation
idam cetyam api_evam Atmakam
.
.sv.1 The whole universe is pure consciousness, but as an object it is inert appearance.
*vlm.1 The world is the subjective Intellect and inborn in it, and not the objective which is perceived from without. It is the empty space of the Intellect which displays the noumenals in itself, and here the tripata or the triple state of the Intellect, its intellection and the chetya or intellectual combine together. (i.e. The thinking principle, its thinking and thoughts all unite together).
अतो जीवन्_अपि मृत* इव सर्वो ऽवतिष्ठते ।
ata:_jIvan_api mRta* iva sarva:_avatiSThate |
असाव्_अहम् च त्वम् च_इति जीवन्तो ऽपि मृता* इव ॥७।१०७।२॥
asau_aham ca tvam ca_iti jIvanta:_api mRtA* iva ||7|107|2||
.
and so although living,
they are established as.if dead
—everything, "this" and "I" and "you" and such—
though living are all as.if dead
.
*vlm.2. Here in its ample exhibition, all living beings are displayed as dead bodies; and I and you, he and it, are all represented as lifeless figures in a picture.
.sv. Hence, though alive, everything is as if dead; even so I and you are as if dead though live.
काष्ठ-मौन-मृता* एव व्यवहार-गता* अपि ।
kASTha-mauna-mRtA* eva vyavahAra-gatA* api |
ख.गमा* एव वा सर्वे भावाः स्थावर-जङ्गमाः ॥७।१०७।०३॥
kha.gamA* eva vA sarve bhAvA: sthAvara-jaGgamA: ||7|107|03||
.
kASTha-mauna-mRtA* eva
wood-quiet-dead even
vyavahAra-gatA* api tho involved in affairs
kha.gamA* eva vA skyroving even too
sarve bhAvA: all states of becoming
sthAvara-jaGgamA: sill o&r moving
.
.sv. Hence, though alive, everything is as if dead; even so I and you are as if dead though live.
*vlm.3. All persons engaged in active life, appear here as motionless blocks of wood, or as cold and silent bodies of the dead; and all moving and unmoving beings, appear to be seeing here as in the empty air.
आकाश.काचकच्य-आत्म यद्_इदम् किम्चिद् आततम् ।
AkAza.kAcakacya-Atma yat_idam kim.cit_Atatam |
न किम्चिद् एव तद् विद्धि किम्चिद्_व्योम्नि कुतो भवेत् ॥७।१०७।०४॥
na kim.cit_eva tat_viddhi kim.cit_vyomni kuta: bhavet ||7|107|04||
.
AkAza.kAcaka-kacya=Atma
yat
idam kim.cit_Atatam
na kim.cit_eva tat_viddhi
kim.cit_vyomni kuta: bhavet x
*vlm.4. The sights of all things are exposed here, like the glare of the chrystaline surface of the sky; and they are to be considered as nothing, for nothing substantial can be contained inthe hollow mind.
.sv. Hence, though alive, everything is as if dead; even so I and you are as if dead though live.
केशोन्द्रक-नदी-वाह-धूम.अली-भौक्तिक=आदि.वत् ।
kezondraka-nadI-vAha-dhUma.alI-bhauktika=Adi.vat |
यत् खम् कचति तत्र_अस्ति न_अनुभूते ऽपि वस्तुता ॥७।१०७।०५॥
yat kham kacati tatra_asti na_anubhUte_api vastutA ||7|107|05||
.
kezondraka-nadI-vAha-dhUma.alI-bhauktika-Adi.vat
as
kezondraka-nadI-vAha-dhUma.alI-bhauktika-Adi
x
yat kham kacati tatra asti
what projects in the Sky is there
na anubhUte_api vastutA
as reality though not in experience.
*vlm.5. The bright sun-beams and the splashing waves, and the gathering vapours in the air; present us with forms of shining pearls and gems in them, but never does any one rely on their reality.
.sv. Hence, though alive, everything is as if dead; even so I and you are as if dead though live.
तथा_एव_अस्मिञ्_जगन्-नाम्नि चिद्व्योम्नि कचने चिते ।
tathA_eva_asmin_jagat-nAmni cit.vyomni kacane cite |
अनुभूते ऽपि निःशून्ये कास्थ-आस्था-भावकश् च कः ॥७।१०७।०६॥
anubhUte_api ni:zUnye kAstha-AsthA-bhAvaka:_ca ka: ||7|107|06||
.
tathA_evAsmin
thuis even here
jagat-nAmni
in "the World"
cit.vyomni kacane cite
i Conscious-spacious.sky @ Consciousness
anubhUte_api ni:zUnye
i experience tho i non-empty
kAstha-AsthA-bhAvaka:_ca ka:
wooden-base-experiencing also who?
*vlm.6. So this phenomenon of the world, which appears in the vacuum of the Intellect; and seems to be true to the apprehension of every body, yet it is never relied on by any one.
.sv. Hence, though alive, everything is as if dead; even so I and you are as if dead though live.
चिद्_बाल-कल्पना=जाले शून्य-आत्मनि निरर्थके ।
cit_bAla-kalpanA=jAle zUnya-Atmani nirarthake |
अवस्तु-भूते पृथ्व्य्.आदौ भ्रान्ति-मात्र.अम्बर-उदये ॥७।१०७।०७॥
a.vastu-bhUte pRthvi.Adau bhrAnti-mAtra.ambara-udaye ||7|107|07||
.
चित् – Chit Consciousness
बालक-कल्पना=जाले – when it is the net of childish imagining
शून्य-आत्मनि – empty of a self निरर्थके – purposeless
अ.वस्तु-भूते – unreal being पृथ्वि.आदौ – earthly &c
भ्रान्ति-मात्र-अम्बर-उदये – arisen in the sky as delusive formation ... -7-
.sv. Hence, though alive, everything is as if dead; even so I and you are as if dead though live.
*vlm.7. The Intellect is entangled in its false fancies, as a boy is caught in his own hobby; and dwells on the errors of unreal material things rising as smoke before it.
#bhaj -> #vibhaj -> #vibhAga: distribution, e.g. inheritance; division (#vibhAgena separately); distinction, difference, tathA jJAnasya yogasya vibhAga: kIdRza: prabho | krameNa kathaya etan me mahA-moha=nivRttaye ||7|107| y6053.021 •• logical difference, disjunction (opp. to saMyoga संयोग and regarded in nyAya न्याय as one of the 24 guNas गुणs) IW. 68 •• #yogavibhAga – m. the disuniting or separation of that which is usually combined, the separation of one grammatical rule into two, making two rules of what might be stated as one _pAN. Sch. •• #vibhAgin -> #avibhAgin .adj.- not dividing or sharing • #avibhAgya .adj.- not to be divided.
किम् आस्था बालका ब्रूत मम_इदम् अहम् अत्य्_अलम् ।
kim AsthA bAlakA brUta mama_idam aham ati_alam |
आ ज्ञातम् रमते बाल-संकल्पे बाले एव च ॥७।१०७।०८॥
A jJAtam ramate bAla-saMkalpe bAle eva ca ||7|107|08||
.
kim AsthA bAlakA
brUta mama_idam tell for.me
aham ati_alam the I too much enuf
A jJAtam ramate bAla-saMkalpe bAle eva ca
.
*vlm.8. Say ye boys, what reliance can you place on your egoism and meity, so as to say "this is I and that is mine." Ah, well do I perceive it now, that it is the pleasure of boys, to indulge themselves in their visionary flights.
.sv. Abandoning the world-idea in the world and the I-you-idea in ourselves, engage yourself in appropriate action.
#kSar -> #kSal -> #kSAlana‑ washing, washing or wiping off _paJcat. (end-comp.); #kSAlanam washing, cleansing • sprinkling W.
#yam -> #udyam -> #udyata‑ raised, high; offered, presented; ready/eager for; intent on; exercised, disciplined; persevering (with tasmai, tasmin or inf. or without any object) •-• Comp. *u.-gada . with uplifted mace • *u.-kArmuka . with raised bow. •• udyati -f.- raising, elevation.
पृथ्व्य्.आद्य्.असद्=विचारैर् वा व्यर्थम् यास्यति जीवितम् ।
pRthvi.Adi.a.sat=vicArai:_vA vyartham yAsyati jIvitam |
किम्चिच् च न ज्ञास्यति भोर् आकाश-क्षालन-उद्यतः ॥७।१०७।०९॥
kimcit_ca na jJAsyati bho:_AkAza-kSAlana-udyata: ||7|107|09||
.
pRthvi.Adi.a.sat=vicArai:_vA
or else by inquiring into the non.being of the earthly elements
vyartham yAsyati jIvitam
kim.cit_ca na jJAsyati bho:
AkAza-kSAlana-udyata:
Space-cleansing.arising
.
.sv. Abandoning the world-idea in the world and the I-you-idea in ourselves, engage yourself in appropriate action.
*vlm.9. Knowing the unreality of the earth and other things, men are yet prone to pass their lives in those vanities and in their ignorance of truth, they resemble the miners, who instead of digging the earth in search of gold, expect it to fall upon them from heaven.
सह.कार्य-आदि-पूर्वाणाम् कारणाणाम् अभावतः ।
saha.kArya-Adi-pUrvANAm kAraNANAm abhAvata: |
यद्_आदाव्_एव न_उत्पन्नम् तन्_नाम_अद्य भवेत् कुतः ॥७।१०७।१०॥
yat_Adau_eva na_utpannam tat_nAma_adya bhavet_kuta: ||7|107|10||
.
saha.kAryAdi.pUrvANAm kAraNANAm abhAvata:
yad_AdAv_eva na_utpannam tan_nAma_adya bhavet_kuta: x
.
*sv. Abandoning the world-idea in the world and the I-you-idea in ourselves, engage yourself in appropriate action.
*vlm.10. When the want of prior and co-ordinate causes, proves a priori the impossibility of the effect; so the want of any created thing, proves a posteriori the inexistence of a causal agent. (i.e. there is no creation nor its creator likewise).
अ-जातेन_अ-सता_अर्थेन खेन व्यवहरन्ति ये ।
a-jAtena_a-satA_arthena khena vyavaharanti ye |
मूढा* मृतम् अजातम् वा तनयम् पालयन्ति ते ॥७।१०७।११॥
mUDhA* mRtam ajAtam vA tanayam pAlayanti te ||7|107|11||
.
ajAtena_a.satA_arthena khena
vyavaharanti ye mUDhA:
mRtam a.jAtam vA
dead or unborn
tanayam pAlayanti te
they nourish their offspring
.
#tan -> #tanaya .adj.- propagating a family, belonging to one's own family (often said of #toka); -m.- a son (du. "son and daughter"); -n.- posterity, family, race, offspring, child ("grandchild", opposed to #toka, "child"); • #tanayA –f.- a daughter.
*vlm.11. They, who deal in this uncreated world, with all the unreal shadows of its persons and things; are as ignorant as madman, who take a hobby to nourish their unborn or dead offspring.
.sv. Abandoning the world-idea in the world and the I-you-idea in ourselves, engage yourself in appropriate action.
कृतः पृथ्व्य्.आदयः केन के नाम कथम् उत्थिताः ।
kRta: pRthvi.Adaya: kena ke nAma katham utthitA: |
चित्.व्योम_इत्थम् इदम् शान्तम् प्रकचत्य्_आत्मनात्मनि ॥७।१०७।१२॥
cit.vyoma_ittham idam zAntam prakacati_AtmanA_Atmani ||7|107|12||
.
made of material elements
by whom?
just who and how have they arisen?
the Conscious.sky projects this Quiet
by self in Self
.
kRta: pRthvi.Adaya: kena ke nAma katham utthitA:
cit.vyoma_ittham idam zAntam prakacati_AtmanA_Atmani
.
*vlm. Whence is this earth and all other things, by whom are they made, and how did they spring to sight; it is the representation of the Intellectual vacuum, which shines in itself, and is quite calm and serene.
कार्य.कारण.काल-आदि=कल्पना.आकुल-चेतसाम् ।
kArya.kAraNa.kAla-Adi=kalpanA.Akula-cetasAm |
एवम् पृथ्वि.आदयः सन्ति तैर् बालैर् अलम् अस्तु नः ॥७।१०७।१३॥
evam pRthvi.Adaya: santi tai:_bAlai:_alam astu na: ||7|107|13||
.
kArya.kAraNa.kAla-Adi=kalpanA.Akula-cetasAm ...
Effect.Cause.Time-process=Imagination.Akula-cetasAm ...
evam pRthvi.Adaya: santi so the Elements existing
tai:_bAlai:_alam astu na: x
.sv.13 There is no reason, even as in the play of a young child there is no reason or motivation.
*vlm.13. The minds of those that are addicted to fancy to themselves, a causality and its effect, and their time and place; are thus inclined to believe in the existence of the earth, but we have nothing to do with their puerile reasoning.
अपृथ्व्य्.आदि जगन्-नाम पृथ्व्य्.आदि च ख-आत्मकम् ।
apRthvi.Adi jagat-nAma pRthvi.Adi ca kha-Atmakam |
कचति_इत्थम् नभोरूपम् स्वप्न-आदिष्व्_इव चिन्मणिः ॥७।१०७।१४॥
kacati_ittham nabha:-rUpam svapna-AdiSu_iva cin.maNi: ||7|107|14||
.
apRthvi.Adi jagat nAma non-Elemental world namely
pRthvi.Adi ca kha-Atmakam an Elemental tho personality (sukha, du:kha)
kacati_ittham nabha:-rUpam shining in.this.way a sky-form
svapna-AdiSu_iva cin.maNi: in dreams as.if a Conscious wishing.stone.
*vlm.14. The world whether it is considered as material or immaterial, is but a display of the intellectual vacuum; which presents all these images like dreams to our minds, and as the empty sky shows its hues and figures to our eyes.
.sv.14-15 Hence, one should not waste one's lifetime in useless pursuit of knowledge concerning matter and mind: if one seeks gold one does not clean the sky!
अङ्गम् यद्_एतस्य चिदम्बरस्य
aGgam yat_etasya cit.ambarasya
निराकृति स्व.अनुभव.अनुमानम् ।
nir.AkRti sva.anubhava.anumAnam |
तद् एतद् आभाति महीतल.आदि
tat_etat_AbhAti mahItala.Adi
रूपेण वेद्य.ऊति.कृत.अभिधानम् ॥७।१०७।१५॥
rUpeNa vedya.Uti.kRta.abhidhAnam ||7|107|15||
.
aGgam yat
the body which
etasya cit.ambarasya
of this Conscious.sky
nir.AkRti
is without formation
.
sva.anubhava.anumAnam
as implied self-experience
tat_etat_AbhAti mahItala.Adi
that this shines.forth as this vast Earth &c
rUpeNa w a form
vedya-Uti.kRta.abhidhAnam
to.be.known as The Helpful.
*vlm.15. The form of the vacuous intellect is without a form, and it is only by our percipience that we have our knowledge of it; it is the same which shows itself in the form of the earth &c, and the subjective soul appears as the subjective world to our sight.
.sv.14-15 Hence, one should not waste one's lifetime in useless pursuit of knowledge concerning matter and mind: if one seeks gold one does not clean the sky!
अव् #av -> #Uti -f.- help, protection, promoting, refreshing favour • kindness, refreshment RV. AV. • means of helping or promoting or refreshing, goods, riches (also plur.) RV. AV. zBr. I • enjoyment, love.play, dalliance +
FM7108
DN7107 DEADWOOD 3.jl10.z15
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
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Jiva Das
FM7017 ALL ABOUT "I" 3.FB07 .z14
https://www.dropbox.com/s/6yrtvxmefmnuzh7/fm7017%203.fb07%20ALL%20ABOUT%20I%20.z14.docx?dl=0
FM.7.1-FM.7.24
https://www.dropbox.com/s/3nvhla56bx7jfnn/fm.7.1-fm.7.24.docx?dl=0
DN7017 ALL ABOUT "I" 3.FB07
सर्ग ७.१७
sarga 7.17
वसिष्ठ उवाच ।
vasiSTha uvAca |
अन्.अहम्.वेदनात् एवम् शुभ.अशुभ.फल.प्रदा ।
an.aham.vedanAt evam zubha.azubha.phala.pradA |
संसार.फलिनी नूनम् इच्छा_अन्तर् उपशाम्यति ॥७।१७।१॥
saMsAra.phalinI nUnam icchA_antar upazAmyati ||7|17|1||
अन्.अहम्.वेदन.अभ्यासात् सम.लोष्ट.अश्म.काञ्चनः ।
an.aham.vedana.abhyAsAt sama.loSTa.azma.kAJcana: |
भूत्वा शान्त.भव.आपीडः न नरः परिताम्यति ॥७।१७।२॥
bhUtvA zAnta.bhava.ApIDa: na nara: paritAmyati ||7|17|2||
अहम्ता.पुटक.उड्डीन.परबोध.बल.ईरितः ।
ahamtA.puTaka.uDDIna.parabodha.bala.Irita: |
अहम्.इति_अर्थ.पाषाणः न जाते क्व_आशु गच्छति ॥७।१७।३॥
aham.iti_artha.pASANa: na jAte kva_Azu gacchati ||7|17|3||
अहम्ता.पुटक.उड्डीनः ब्रह्म.वीर.बल.ईरितः ।
ahamtA.puTaka.uDDIna: brahma.vIra.bala.Irita: |
अहम्.इति_अर्थ.पाषाणः न जाते क्व_आशु गच्छति ॥७।१७।४॥
aham.iti_artha.pASANa: na jAte kva_Azu gacchati ||7|17|4||
अहम्ता.पुटक.उड्डीनः ब्रह्म.वीर.बल.ईरितः ।
ahamtA.puTaka.uDDIna: brahma.vIra.bala.Irita: |
शरीर.यन्त्र.पाषाणः न जाते क्व_आशु गच्छति ॥७।१७।५॥
zarIra.yantra.pASANa: na jAte kva_Azu gacchati ||7|17|5||
अहम्.अर्थ.हिमम् तु_अन्तर् अन्.अहम्ता चित्.अर्चिषा ।
aham.artha.himam tu_antar an.ahamtA cit.arciSA |
उड्डीया_इव विलीनम् सन्_न जाते क्व_आशु गच्छति ॥७।१७।६॥
uDDIyA_iva vilInam san_na jAte kva_Azu gacchati ||7|17|6||
अहम्.रसः_विलीनः_अन्तर् अन्.अहम्ता.चित्.अर्चिषा ।
aham.rasa:_vilIna:_antar an.ahamtA.cit.arciSA |
शरीर.पर्णात् उद्वर्णात्_न जाते क्व_आशु गच्छति ॥७।१७।७॥
zarIra.parNAt udvarNAt_na jAte kva_Azu gacchati ||7|17|7||
शरीर.पर्णात्_निष्पीतः तु_अहम्भाव.रस.आसवः ।
zarIra.parNAt_niSpIta: tu_ahambhAva.rasa.Asava: |
अनहम्ता.अर्क.मार्गेण परमाम् अधिगच्छति ॥७।१७।८॥
anahamtA.arka.mArgeNa paramAm adhigacchati ||7|17|8||
शयने कर्दमे शैले गृहे व्योम्नि स्थले जले ।
zayane kardame zaile gRhe vyomni sthale jale |
स्थूला सूक्ष्मा निराकारा रूप.अन्तर.गता_अपि च ॥७।१७।९॥
sthUlA sUkSmA nirAkArA rUpa.antara.gatA_api ca ||7|17|9||
यत्र तत्र स्थिता सुप्ता प्रबुद्धा भस्मताम् गता ।
yatra tatra sthitA suptA prabuddhA bhasmatAm gatA |
धृता नीता निमग्ना च दूरस्था निकटा सती ॥७।१७।१०॥
dhRtA nItA nimagnA ca dUrasthA nikaTA satI ||7|17|10||
शरीर.वट.धान.अन्तः स्थित.अहम्त्व.नव.अङ्कुरा ।
zarIra.vaTa.dhAna.anta: sthita.ahamtva.nava.aGkurA |
शाखा.जालम् तनोति_आशु संसार.आख्यम् इदम् क्षणात् ॥७।१७।११॥
zAkhA.jAlam tanoti_Azu saMsAra.Akhyam idam kSaNAt ||7|17|11||
अहम्त्व.वट.धान अन्तःस्थित.देह.बृहत्.द्रुमः ।
ahamtva.vaTa.dhAna anta:sthita.deha.bRhat.druma: |
संसार.शाखा.निवहम् यत्र तत्र तनोति_अलम् ॥७।१७।१२॥
saMsAra.zAkhA.nivaham yatra tatra tanoti_alam ||7|17|12||
शाखा.शत.इद्ध.दल.पुष्प.फल.द्रुमः_अस्ति
zAkhA.zata.iddha.dala.puSpa.phala.druma:_asti
बीज.उदरे ननु दृशा परिदृश्यते_असौ ।
bIja.udare nanu dRzA paridRzyate_asau |
देहः_अस्ति_अहम्त्व.कणिक.अन्तर.शेष.दृश्य=
deha:_asti_ahamtva.kaNika.antara.zeSa.dRzya=
संवित्.परीत* इति बुद्धि.दृशा_एव दृष्टम् ॥७।१७।१३॥
saMvit.parIta* iti buddhi.dRzA_eva dRSTam ||7|17|13||
देहात् अहम्त्वम् अन्.अवाप्त.वतः_विचारैः
dehAt ahamtvam an.avApta.vata:_vicArai:
चित्.व्योम.मात्र=वपुषः_अथ वा_उच्चैः ।
cit.vyoma.mAtra=vapuSa:_atha vA_uccai: |
न अहम्.तव.बीज=जठरात् असतः_अभ्युदेति
na aham.tava.bIja=jaTharAt asata:_abhyudeti
संसार.वृक्ष* इह बोध.महाग्नि=दग्धात् ॥७।१७।१४॥
saMsAra.vRkSa* iha bodha.mahAgni=dagdhAt ||7|17|14||
||
oॐm
ALL ABOUT "I"
VASISHTHA said—
अन्.अहम्.वेदनात् एवम् शुभ.अशुभ.फल.प्रदा ।
an.aham.vedanAt evam zubha.azubha.phala.pradA |
संसार.फलिनी नूनम् इच्छा_अन्तर् उपशाम्यति ॥७।१७।१॥
saMsAra.phalinI nUnam icchA_antar upazAmyati ||7|17|1||
.
an.aham.vedanAt evam x
zubha.azubha.phala.pradA |
saMsAra.phalinI nUnam x
icchA_antar upazAmyati .
.
so
without knowing an 'I' as something that yields good o&r bad fruit
bearing the fruit of saMsAra
desire becomes inner peace.
*vlm.1 Vasishtha said:..it is by means of the knowledge of one's want of egoism, that the arbor of his desire, which is productive of the fruit of worldliness, and which is fraught with the taste of all kinds of sweet and bitterness; may be checked in its growth.
*sv.1.2.3 VASISTHA continued: This mighty tree known as creation which yields the sweet and bitter fruits of happiness and unhappiness (or good and evil) ceases the moment the egosense is known to be false.
*jd.1 . अहम्.वेदनाद् एवम् thus, after your not.knowing "I" = शुभ.अशुभ.फल=प्रदा the sweet.bitter.fruit=yielding = संसार.फलिनी saMsAra.fruiting = नूनम् now.then = इच्छा अन्तर् उपशाम्यति icchA Wish/Desire within approaches peace.
अन्.अहम्.वेदन.अभ्यासात् सम.लोष्ट.अश्म.काञ्चनः ।
an.aham.vedana.abhyAsAt sama.loSTa.azma.kAJcana: |
भूत्वा शान्त.भव.आपीडः न नरः परिताम्यति ॥७।१७।२॥
bhUtvA zAnta.bhava.ApIDa: na nara: paritAmyati ||7|17|2||
.
an.aham.vedana.abhyAsAt x
sama.loSTa.azma.kAJcana: |
bhUtvA zAnta.bhava.ApIDa: x
na nara: paritAmyati .
.
thru pracice of not knowing an 'I'
a clod or a stone are as good as gold
having.become so
the painful crush of being is appeased
:
a person does not suffocate
.
*अन्.अहम्.वेदना=अभ्यासात् After the practice= of non."I".knowing / non."I".knowing सम.लोष्ट.अश्म.काञ्चनः one for whom equally.clod.stone=gold भूत्वा having.become, शान्त.भव.आपीडः peaceful.being.crush the squeezing pain of being is brought to rest न नरः परिताम्यति a person does not suffocate. .2.
*vlm.2. It is by one's habit of thinking his unegoism, that he comes to view both gold and stone, as well as all sorts of rubbish in the same light; and by being calm and quiet at all events, has never any cause of sorrow at any thing whatsoever.
*sv.1.2.3 VASISTHA continued: This mighty tree known as creation which yields the sweet and bitter fruits of happiness and unhappiness (or good and evil) ceases the moment the egosense is known to be false.
*vlm.2 By the habit of thinking one has no egoism, one comes to view both gold and stone and all sorts of rubbish in the same light. By being calm and quiet in all events, one never has any cause for sorrow at anything whatsoever.
#loST .> #loSTa.: a lump of earth or clay, clod • #loSTam rust of iron. •• #loSTaghAta a blow with a clod • (loSTtam >han, to kill with clods i.e. stone to death. •• #loSTaka .m.. a small clod_mbh. (loSTaka: kRta: "cut to bits").
#prim. >#azm* .> #azman .m.. a stone , rock, jewel_RV. &c. • any stone tool • thunderbolt RV. &c. • a cloud_naigh. • the firmament RV. v , 30 , 8 ; 56 , 4 ; vii , 88 , 2 [cf. Zd. {asman} ; Pers. {azma1n} ; Lith. {akmu} ; Slav. {kamy}].
#tam .> #paritam P. .ताम्यति, to gasp for breath, be oppressed _suzr. .> #paritAmyati suffocates, pr. [4] ac. sg. 3 }[tam].
*अन्.अहम्.वेदना=अभ्यासात् After the practice= of non."I".knowing / non."I".knowing सम.लोष्ट.अश्म.काञ्चनः one for whom equally.clod.stone=gold भूत्वा having.become, शान्त.भव.आपीडः peaceful.being.crush the squeezing pain of being is brought to rest न नरः परिताम्यति a person does not suffocate. .2.
अहम्ता.पुटक.उड्डीन.परबोध.बल.ईरितः ।
ahamtA.puTaka.uDDIna.parabodha.bala.Irita: |
अहम्.इति_अर्थ.पाषाणः न जाते क्व_आशु गच्छति ॥७।१७।३॥
aham.iti_artha.pASANa: na jAte kva_Azu gacchati ||7|17|3||
.
ahamtA.puTaka.uDDIna.parabodha.bala.Irita:
'I'.ness .pit. spreading.high.Realization.strongly.expressed
*baler_ita:
aham.iti_artha.pASANa:
'I'.sense is as still as stone
na jAte kva Azu gacchati
not being born, where does one go
?
#puT .> #puTaka .m.. fold , pocket , slit , cavity Ka1v. Pur.
#DI .> #uDDI उड्. √ डी ut.DI Â. #uDDayate, or #uDDIyate, to fly up, soar_mbh. &c.: • Caus. #uDDApayati, to cause to fly up, scare. .•• #uDDIna उड्डीन .p.p.. Flown up, flying up. • *uDDInam .नम् Flying up, soaring [opp. #avaDIna, diving] • <उड्डीनमूर्ध्वगमनमवडीनमधोगतिः uDDInam Urdhva.gamanam avaDInam adho.gati:> Mb.8.41.26. •.•> arose, happened: as death in the #caNDAla village, maraNa.uDDIna,_y3108.009.
*vlm/pal.3 When the cannonball of egoism is fired from the gun of the mind by force of divine knowledge, we are at a loss to know where it takes its flight.
अहम्ता.पुटक.उड्डीनः ब्रह्म.वीर.बल.ईरितः ।
ahamtA.puTaka.uDDIna: brahma.vIra.bala.Irita: |
अहम्.इति_अर्थ.पाषाणः न जाते क्व_आशु गच्छति ॥७।१७।४॥
aham.iti_artha.pASANa: na jAte kva_Azu gacchati ||7|17|4||
.
ahamtA.puTaka.uDDIna:
brahma.vIra.bala.Irita:
aham.iti_artha.pASANa:
na jAte kva Azu gacchati x.
*sv.4 He who knows the egosense to be false and who thereby gains the state of perfect equanimity never again comes to grief.
*vlm.4 The stone of egoism is flung from the parapets of the body by the gigantic force of spiritual knowledge. We do not know where this heavy egoism will land and be lost.
अहम्ता.पुटक.उड्डीनः ब्रह्म.वीर.बल.ईरितः ।
ahamtA.puTaka.uDDIna: brahma.vIra.bala.Irita: |
शरीर.यन्त्र.पाषाणः न जाते क्व_आशु गच्छति ॥७।१७।५॥
zarIra.yantra.pASANa: na jAte kva_Azu gacchati ||7|17|5||
.
ahamtA.puTaka.uDDIna:
"I"ness.packet=emerging
brahma.vIra.bala.Irita:
brahma.
zarIra.yantra.pASANa:
na jAte kva Azu gacchati
when it's not born, where does it go?
*sv.5.6.7 When self.knowledge dispels the ignorant notion of the egosense, the egosense which till then was believed to be a solid reality disappears and one does not know where it goes. Neither does one know where the prime mover of the body, which had also been assumed to be a solid reality, goes.
*vlm.5 After the stone of egoism is flung away by the great force of the knowledge of_brahman_, we cannot say where this engine of the body is lost forever.
#puT .> #puTa .> #puTaka.: a fold, pocket, slit,_pur.; a bag or vessel made of a leaf doubled over in a funnelshape,_rAjat.; #puTikA a bag or vessel (cf. m.)_paJc. •.• #sampuTaka sam.puTaka m. (prob.) a wrapper, envelope • a round case or box or casket • a kind of coitus • .ikA f. a box filled with ornaments.
अहम्.अर्थ.हिमम् तु_अन्तर् अन्.अहम्ता चित्.अर्चिषा ।
aham.artha.himam tu_antar an.ahamtA cit.arciSA |
उड्डीया_इव विलीनम् सन्_न जाते क्व_आशु गच्छति ॥७।१७।६॥
uDDIyA_iva vilInam san_na jAte kva_Azu gacchati ||7|17|6||
.
but the "I".sense, like frost, becomes,
within, un."I".ness, melted by the radiance of Consciousness,
evaporating. So subdued,
not being born, where does it go? .6.
But the "I".sense, like frost, becomes,
within, un."I".ness, melted by the radiance of Consciousness,
evaporating. So subdued,
not being born, where does it go?
aham.artha=himam tv_antar
But,_the "I".sense=frost becomes within
an.aham.tA
un."I".ness
cid.arciSA
by Chit.radiance
uDDIyA iva as.if soaring
evaporating
vilInam san
being subdued
na jAte kva Azu gacchati
not being born, where does it go?
*sv.5.6.7 When self.knowledge dispels the ignorant notion of the egosense, the egosense which till then was believed to be a solid reality disappears and one does not know where it goes. Neither does one know where the prime mover of the body, which had also been assumed to be a solid reality, goes.
*vlm.6 The meaning of ego is frost in the heart of man. It melts under the sunshine of the lack of ego. It flies off in vapor, then disappears into nothing we know not where.
अहम्.रसः_विलीनः_अन्तर् अन्.अहम्ता.चित्.अर्चिषा ।
aham.rasa:_vilIna:_antar an.ahamtA.cit.arciSA |
शरीर.पर्णात् उद्वर्णात्_न जाते क्व_आशु गच्छति ॥७।१७।७॥
zarIra.parNAt udvarNAt_na jAte kva_Azu gacchati ||7|17|7||
.
aham.rasa: vilIna: antar
the taste of "I" subdued within
an.ahamtA.cidarciSA
by the un"I"ness Consciousness.radiance
zarIra.parNAt_udvarNAt . .
na jAte kva Azu gacchati
not being born where does it go?
*vlm.7 Ego is the juice of the inner part of the body and the lack of ego is the solar heat without. The former is sucked up by the latter and forsakes the dried body like a withered leaf, then flies off where we know not.
*sv.5.6.7 When self.knowledge dispels the ignorant notion of the egosense, the egosense which till then was believed to be a solid reality disappears and one does not know where it goes. Neither does one know where the prime mover of the body, which had also been assumed to be a solid reality, goes.
शरीर.पर्णात्_निष्पीतः तु_अहम्भाव.रस.आसवः ।
zarIra.parNAt_niSpIta: tu_ahambhAva.rasa.Asava: |
अनहम्ता.अर्क.मार्गेण परमाम् अधिगच्छति ॥७।१७।८॥
anahamtA.arka.mArgeNa paramAm adhigacchati ||7|17|8||
.
zarIra.parNAt niSpItas_tu
but, sucked from the body.leaves
ahambhAva.rasa.asava:
the "I".feeling.sap.liquor
anahamtA.arka.mArgeNa
by un"I"ness.sun=road
paramAm adhigacchati
it approaches the Supreme.
#pA .> #pIta .> #niSpIta . empty, sucked dry. y7017.008
*sv.8 The leaf (body) draws to itself the moisture (egosense) from the earth, but the sun (self.knowledge in which the egosense is seen to be false) evaporates it and turns it into subtle water.vapour (Brahman).
*vlm.8. The moisture of egoism, being sucked up from the leafy body of the living, flies by the process of its suction by the solar heat, to the unknown region of endless vacuum.
*vlm.8 The moisture of egoism, being sucked up from the leafy body of the living, flies by the process of suction by solar heat to the unknown region of endless vacuum.
शयने कर्दमे शैले गृहे व्योम्नि स्थले जले ।
zayane kardame zaile gRhe vyomni sthale jale |
स्थूला सूक्ष्मा निराकारा रूप.अन्तर.गता_अपि च ॥७।१७।९॥
sthUlA sUkSmA nirAkArA rUpa.antara.gatA_api ca ||7|17|9||
.
in bed,..in the mud,..in a stone house,..in the sky, upon the earth,
in the water,..gross, subtle, formless; maybe in some other form;..…
zayane
in bed
kardame
in mud
zaile gRhe
in a stone house
vyomni sthale jale
in the sky, on earth, in the water
sthUlA sUkSmA nirAkArA
gross, subtle, formless disembodied A>kR
rUpa.antara=gatA api ca
or even gone to some other form rUpa
*sv. In the absence of the self.knowledge, however, the seed of egosense expands into a mighty tree in the twinkling of an eye, for in the seed is hidden the entire tree with all its innumerable branches, leaves, flowers and fruits. The men of wisdom perceive that the entire creation is hidden in the egosense.
*vlm.9. Whether a man sleeps in his bed or sits on the ground, whether he remains at home or roves on rocks, whether he wanders over the land or water, wherever he sits or sleeps or is awake or not:..
यत्र तत्र स्थिता सुप्ता प्रबुद्धा भस्मताम् गता ।
yatra tatra sthitA suptA prabuddhA bhasmatAm gatA |
धृता नीता निमग्ना च दूरस्था निकटा सती ॥७।१७।१०॥
dhRtA nItA nimagnA ca dUrasthA nikaTA satI ||7|17|10||
.
yatra tatra where there Wherever
sthitA seated
suptA prabuddhA sleeping, awaking
bhasmatAm gatA
dhRtA nItA nimagnA ca
dUrasthA nikaTA satI
*sv. In the absence of the self.knowledge, however, the seed of egosense expands into a mighty tree in the twinkling of an eye, for in the seed is hidden the entire tree with all its innumerable branches, leaves, flowers and fruits. The men of wisdom perceive that the entire creation is hidden in the egosense.
*vlm.10 this formless egoism abides in him, either as gross matter, the subtle spirit, or in some state or the other which, though far away from him, seems to be united with him.
शरीर.वट.धान.अन्तः स्थित.अहम्त्व.नव.अङ्कुरा ।
zarIra.vaTa.dhAna.anta: sthita.ahamtva.nava.aGkurA |
शाखा.जालम् तनोति_आशु संसार.आख्यम् इदम् क्षणात् ॥७।१७।११॥
zAkhA.jAlam tanoti_Azu saMsAra.Akhyam idam kSaNAt ||7|17|11||
.
zarIra.vaTa.dhAna.anta: body.banyan=holding.within
sthita.ahamtva.nava.aGkurA seated as "I"ness the sprung shoot
zAkhA.jAlam tanoti_Azu soon extends a net of branches
saMsAra.akhyam idam kSaNAt
this called saMsAra instantly.
*vlm.11. Egoism is seated as the minute seed, in the heart of the fig tree of the body; where it sprouts forth and stretches its branches, composing the different parts of the world (i. e. the seed of egoism develops itself in the form of the creation which is a creature of its own).
*sv. In the absence of the self.knowledge, however, the seed of egosense expands into a mighty tree in the twinkling of an eye, for in the seed is hidden the entire tree with all its innumerable branches, leaves, flowers and fruits. The men of wisdom perceive that the entire creation is hidden in the egosense.
अहम्त्व.वट.धान अन्तःस्थित.देह.बृहत्.द्रुमः ।
ahamtva.vaTa.dhAna anta:sthita.deha.bRhat.druma: |
संसार.शाखा.निवहम् यत्र तत्र तनोति_अलम् ॥७।१७।१२॥
saMsAra.zAkhA.nivaham yatra tatra tanoti_alam ||7|17|12||
.
ahamtva.vaTa.dhAna
anta.sthita=deha+bRhad.druma: .
y egoity.vaTa.dhAna anta.sthita=deha+bRhad.druma +
saMsAra.zAkhA.nivaham yatra
tatra tanoti_alam x.
*sv. In the absence of the self.knowledge, however, the seed of egosense expands into a mighty tree in the twinkling of an eye, for in the seed is hidden the entire tree with all its innumerable branches, leaves, flowers and fruits. The men of wisdom perceive that the entire creation is hidden in the egosense.
*vlm.12. Again the big tree of the body, is contained within the minute seed of egoism; which bursts out in the branches forming the several parts of the universe,
शाखा.शत.इद्ध.दल.पुष्प.फल.द्रुमः_अस्ति
zAkhA.zata.iddha.dala.puSpa.phala.druma:_asti
बीज.उदरे ननु दृशा परिदृश्यते_असौ ।
bIja.udare nanu dRzA paridRzyate_asau |
देहः_अस्ति_अहम्त्व.कणिक.अन्तर.शेष.दृश्य=
deha:_asti_ahamtva.kaNika.antara.zeSa.dRzya=
संवित्.परीत* इति बुद्धि.दृशा_एव दृष्टम् ॥७।१७।१३॥
saMvit.parIta* iti buddhi.dRzA_eva dRSTam ||7|17|13||
.
zAkhA.zata.iddha.dala.puSpa.phala.druma: .
y branch.hundred.kindled.leaf.flower.fruit.tree =
asti being
bIja.udare nanu
within the seed now
by the seer is observed
dRzA paridRzyate
this body is
ahamtva.kaNika.antara.zeSa.dRzya.saMvit.parIta
y/i egoity.kaNika.within.zeSa.dRzya.saMvit.parIta/e
iti buddhi.dRzA eva dRSTam . so by the inrellect of the seer only it is seen.
*sv. In the absence of the self.knowledge, however, the seed of egosense expands into a mighty tree in the twinkling of an eye, for in the seed is hidden the entire tree with all its innumerable branches, leaves, flowers and fruits. The men of wisdom perceive that the entire creation is hidden in the egosense.
*vlm.13. As the small seed is seen by every one, to contain within it a large tree, which develops itself into a hundred branches, bearing all their leaves, flowers and abundance of fruits; so doth the big body reside with the atomic seed of egoism, with all its endless parts of corporeal organs and mental faculties, which are discernible to the sight of the intelligent.
*vlm.13. As everyone sees the small seed as containing a large tree which develops itself into a hundred branches, bearing all their leaves, flowers and abundant fruit, so the big body resides within the atomic seed of egoism with all its endless parts of physical organs and mental faculties which are discernible to the sight of the intelligent.
देहादहम्त्वमनवाप्तवतो विचारैश्
dehAt ahamtvam an.avApta.vata:_vicArai:
चिद्व्योममात्रवपुषो ऽवा_उच्चैः ।
cit.vyoma.mAtra=vapuSa:_athavA_uccai: |
न अहम्.तव.बीज=जठरात् असतः_अभ्युदेति
na aham.tava.bIja=jaTharAt asata:_abhyudeti
संसार.वृक्ष* इह बोध.महाग्नि=दग्धात् ॥७।१७।१४॥
saMsAra.vRkSa* iha bodha.mahAgni=dagdhAt ||7|17|14||
.
VLM. ahantva*, ahantA / ahaMtvam
KG. ahaMtva, ahaMtA. note also the typo <ahaMtava>
TPD. always M in unbroken lines
FM. ahamtva, ahamtA / aham.tvam.
*this spelling must have been used to distinguish
the dvandva compound <ahaMtvam>, "I" o&r "You".
in the FM ed., I have abandoned M almost entirely,
retaining it mainly for cases like evaMvidha.
.
from the body
aham.tvam an~avApta.vata: "I"-"you" not~acquiring.like
vicArai: by enquiries
cid.vyoma-mAtra=vapuSa: athavA uccai:
na aham.tava-bIja=jaTharAd
asata: abhyudeti
saMsAra-vRkSe iha here in the saMsAra Tree
bodha-mahAgni=dagdhAt from burning in the great fire of Bodha Realization.
*atha vA_uccai: / athavA
*vlm.14 Egoism is not to be had in the body by reasoning, which points out the mind of everybody, but seek it in the sphere of Empty Consciousness. The seed of egoism does not spring from the heart of unreality. The blunder of the reality of the world is destroyed by the fire proceeding from the spiritual wisdom of the wise.
*sv. In the absence of the self-knowledge, however, the seed of egosense expands into a mighty tree in the twinkling of an eye, for in the seed is hidden the entire tree with all its innumerable branches, leaves, flowers and fruits. The men of wisdom perceive that the entire creation is hidden in the egosense.
.
oॐm
.
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha