fm7192 3.nv28 On Misconception .z22

[jivadas]

 

DAILY READINGS th 29 November, 2018

fm4024 1.nv29 Tale of THE THREE GENERALS .z21 https://www.dropbox.com/s/vls42rnw7vrblzm/fm4024_1.nv29%20Tale%20of%20THE%20THREE%20GENERALS%20.z21.docx?dl=0

fm6092 2.nv29-30 Firecrest Cleans House .z41

https://www.dropbox.com/s/0i4su1rl5i2flo9/fm6092%202.nv29-30%20Firecrest%20Cleans%20House%20.z41.docx?dl=0

fm7193 3.nv29 WHAT rAma KNOWS .z17

https://www.dropbox.com/s/bxqavarjpyp8532/fm7193%203.nv29%20WHAT%20rAma%20KNOWS%20.z17.docx?dl=0

 

fm7192 3.nv28 On Misconception .z22

https://www.dropbox.com/s/asrkehjd99dg2ta/fm7192%203.nv28%20On%20Misconception%20.z22.docx?dl=0

 

 

 

Oॐm

 

 

 

 

 

On Misconception

 

Râma said–

 

x01|o/

अहो नु सुचिरम् कालम् सम्भ्रान्ता* वयम् अन्तरे ।

अपरिज्ञात-मात्रेण संसार-परमाम्बरे ॥७।१९२।०१॥

aho nu suciram kAlam sambhrAntA* vayam antare |

aparijJAta-mAtreNa saMsAra-paramAmbare ||7|192|01||

.

aho nu suciram kAlam alas now for a very long time

sambhrAntA vayam antare wandering we within

a-parijJAta-mAtreNa

saMsAra-paramAmbare

~sv.1 RAMA said: Alas, for a long time we have roamed this infinite space, without knowing the reality, and deluded.

~vlm.1 RÁMA rejoined and said:—Alas! that I have so long strayed about, in the erroneous maze of the world; without the knowledge of its being a mere void and vacUm.

 

y02

बुद्धे यावत् इयम् नाम जगत्-भ्रान्तिः न किम्चन ।

न च_अभूत् न च वा_अस्ति_इयम् न च नाम भविष्यति ॥०२॥

buddhe yAvat iyam nAma jagat-bhrAnti: na kimcana |

na ca_abhUt na ca vA_asti_iyam na ca nAma bhaviSyati ||02||

.

buddhe yAvat

so.long.as there is awakening

iyam nAma jagat-bhrAnti: na kimcana

this very world-delusion is not anyhow

na ca_abhUn

it neither was

na ca vA_asti

neither is

iyam na ca nAma bhaviSyati

nor will it be This.

~sv.2. This illusion of world-appearance vanishes when one is awakened and enlightened. Then one realises that it has never been, it is not and it will never be.

~vlm.2 I now come to know the fallacy of my conception of the world, which is but a mere nullity; which never is nor was, nor shall ever prove to be a positive reality.

x

 

z03

सर्वम् शान्तम् निरालम्बम् विज्ञानम् केवलम् स्थितम् ।

अनन्तम् चित् घनम् व्योम नीरागम् अपकल्पनम् ॥०३॥

sarvam zAntam nirAlambam vijJAnam kevalam sthitam |

anantam cit ghanam vyoma nIrAgam apakalpanam ||03||

.

sarvam zAntam - x =

nirAlambam - x =

vijJAnam - x =

kevalam sthitam - x =

anantam - x =

cid.ghanam vyoma nIrAgam apakalpanam - x.

*AB. yata: apakalpanam ata eva tadraJjanAbhAvAn_nIrAgam ||

~vlm.3. It is all still and supportless, and existing in our false knowledge of it; it is an endless formation of the solid intellect, and a mere vacuous conception of ours, without any figure or form or colour or mark of its own.

~sv. All this is pure consciousness and supreme peace; it exists as the infinite. All this is indeed the supreme consciousness which appeared to us to be samsara because we had not rightly understood its nature.

#klRp -> #kalpana ->#apakalpana (no cit. found) vyoma nIrAgam apakalpanam_y7192.003. (yata: apakalpanam ata eva tad raJjanAbhAvAn nIrAgam || ABComm.)

 

x04

परमाकाशम् एव_इदम् अ-परिज्ञात-मात्रकम् ।

संसारताम् इव_अस्माकम् गतम् चित्रम् अहो नु भोः ॥०४॥

paramAkAzam eva_idam a-parijJAta-mAtrakam |

saMsAratAm iva_asmAkam gatam citram aho nu bho: ||04||

.

paramAkAzam eva_idam - x =

aparijJAta-mAtrakam - x =

saMsAratAm iva_asmAkam - x =

gatam citram aho nu bho: - x.

~vlm.4. It is the transcendental vacUm and of a wholly inconceivable nature; and yet how wonderous it is, that we call this our world, our earth and the sphere of our action.

~sv. All this is pure consciousness and supreme peace; it exists as the infinite. All this is indeed the supreme consciousness which appeared to us to be samsara because we had not rightly understood its nature.

 

y05

इत्थम् द्वैतम् इदम् भातम् इमे लोका* इमे_अद्रयः ।

परमाकाशम् इति_अच्छम् एव_अन्-अच्छम् इव स्थितम् ॥०५॥

ittham dvaitam idam bhAtam ime lokA* ime_adraya: |

paramAkAzam iti_accham eva_an-accham iva sthitam ||05||

.

ittham dvaitam

such a duality

idam bhAtam

this has ppeared

ime lokA ime_adraya:

these worlds, these mountains

paramAkAzam

Absolute.Space

is clear tho seeming to be unclear

.

~vlm.5. How it appears as a duality (apart from the unity of God), and how these worlds and mountains seen as separate and solid bodies of themselves; when they are in reality but the pellucid sky appearing as thick and opaque to our misconception of them.

~sv. All this is pure consciousness and supreme peace; it exists as the infinite. All this is indeed the supreme consciousness which appeared to us to be samsara because we had not rightly understood its nature.

x

 

z06

सर्ग.आदौ परलोक.आदौ स्वप्न.आदौ कल्पना-आदिके ।

चित् एव चेत्यवत् भाति कुतः_अन्या किल दृश्य-धीः ॥०६॥

sarga.Adau paraloka.Adau svapna.Adau kalpanA-Adike |

cit eva cetyavat bhAti kuta:_anyA kila dRzya-dhI: ||06||

.

sarga.Adau paraloka.Adau x

svapna.Adau kalpanA-Adike |

cit eva cetyavat bhAti x

kuta:_anyA kila dRzya-dhI: - x

.

the process of creation

the Other World

states of dream

imaginings

are only Consciousness appearing as conception

:

how else would there be objective thought

?

~sv. ... it is consciousness alone that arises as its own object: how could there be another?

~vlm. ... only that shows itself as these intelligible objects, which could not otherwise present their visible aspects to our conceptions of them.

 

x07

स्वर्गे वा नरके वा_अपि स्थितः_अस्मि_इति मतिः यदि ।

तत् तस्या नरकस्य_अन्तः दृश्यम् संवित् मय~आत्मकम् ॥०७॥

svarge vA narake vA_api sthita:_asmi_iti mati: yadi |

tat tasyA narakasya_anta: dRzyam saMvit maya~Atmakam ||07||

.

svarge vA - x =

narake vA_api - x =

sthita:_asmi_iti mati:_yadi - x =

tat tasyA narakasya_anto - x =

dRzyam saMvin.maya~Atmakam - x.

~sv.7 When there is the notion, 'I am in heaven or I am in hell', one experiences that as a fact.

~vlm.7. The thought that I am situated in heaven or hell in this life, makes this world appear as such unto us; because the visibles are all objects or creatures of our consciousness of them. (It is the mind that makes a heaven of hell).

 

y08

न_इदम् दृश्यम् न च द्रष्टा न सर्गः न जगत् न चित् ।

न जाग्रत्-स्वप्न-सिद्ध.आदि किम् अपि_इदम् तत् अपि_असत् ॥०८॥

na_idam dRzyam na ca draSTA na sarga: na jagat na cit |

na jAgrat-svapna-siddha.Adi kim api_idam tat api_asat ||08||

.

this is not a perception

nor a perceiver

not creation

not the world

not Consciousness

= na jAgrat-svapna-siddha~Adi

not anything set in waking or dream

= kim api_idam

whatever this is

= tat apy_asat –

that too is unreal.

~sv.8 There is no seer, no object, no creation, no world and not even consciousness; no waking, nor dreaming, nor sleep. What seems to be is also unreal.

~vlm.8 There is nothing as visible or its vision, nor this world or its creation, unless it is caused as such, by the intellect within us; it is neither a scene in our waking or sleeping, nor is this anything as real in its nature.

*jd.8 - na_idam dRzyam - this is not a perception = na ca draSTA - nor a perceiver = na sarga: - not creation = na jagan - not the world = na cit - not cit.Consciousness = na jAgrat-svapna-siddha~Adi - not anything set in waking or dream = kim api_idam -whatever this is = tat apy_asat - thatever is unreal.

x

 

z09

कुतः_अस्याः सम्भवः भ्रान्तेः इति चेत् दृश्यते मुने ।

kuta:_asyA: sambhava: bhrAnte: iti cet dRzyate mune |

तत् एतत् अपि नो* युक्तम् भ्रान्ति~अभाव~अनुभूतितः ॥०९॥

tat etat api no* yuktam bhrAnti~abhAva~anubhUtita: ||09||

.

kuta:_asyA: sambhava: - whence is the birth in this =

bhrAnte: - of delusion =

iti cet dRzyate - if it is seen to be so, - Muni, = tat.that - etat.this - api.too/also – na.u / na: - not at.all / for.us – yukta.suitable-m - thru bhrAnti.delusion~abhAva.nonBecoming/absence~anubhUti.knowledge-ta:

~sv.9 If one enquires, "How has this illusory perception of unreality come into being", such an enquiry is inappropriate: an illusion is not a reality.

~vlm.9. If this be but an erroneous sight, how could the negative error produce this positive spectacle, should it but a false conception of the mind, then tell me, O sage, how could this blank fallacy bring forth the thought of this real existence.

भू #bhU -> #anubhU -> #anubhUti - perception • knowledge from any source but memory • (in phil.) knowledge gained by means of the four pramANas (perception by the senses, inference, comparison, and verbal authority) • dignity, consequence. - y2004.xxx

 

x10

भ्रान्तिः न सम्भवति_एव निर्विकारे ज्ञतापदे ।

bhrAnti: na sambhavati_eva nirvikAre jJatApade |

यत् तु_इदम् भ्रान्तित~अज्ञानम् तत्-तत् एव_इतरत् न तत् ॥१०॥

yat tu_idam bhrAntita~ajJAnam tat-tat eva_itarat na tat ||10||

.

delusion never comes.to.be in the unchanging state of knowledge

but whatever is this delusive unWisdom

it is only that other, not That

.

*vlm.10. It is not possible for error, to creep into the infallible mind of omniscience; nor is it probable that error should reign over this perfect creation at large; it is therefore the Lord himself, that exhibits his glory in this manner.

कृ #kR -> #vikR -> #nirvikR -> #nirvikAra - unchanged, unchangeable, #svAtmany anastamaya-saMvidi nirvikAre. y3005.024 •• uniform, normal mbh.

* bhrAnti.delusion: - na sambhavati –does not come.to.be - eva.indeed = when nirvikAra.unchanging-e – jJatA-pade – in the state of knowledge = yat tu_idam bhrAntita~ajJAnam – but whatever is this delusive unWisdom = tat tat eva  - that is that only = itarat_na tat – another is not that.

 

y11

निर्.अन्तरे निर्.आद्यन्ते व्योम्नि शैल~उदरे_अथवा ।

कुतः_अन्यता-कल्पकम् स्यात् ज्ञ-पदे च_अ.विकारिणि ॥११॥

nir.antare nir.Adyante vyomni zaila~udare_athavA |

kuta:_anyatA-kalpakam syAt jJa-pade ca_a.vikAriNi ||11||

.

nir.antare -

when without middle

nir.Adyante

without beginning or end

vyomni zaila~udare_athavA

in the sky or a mountain cave

kutas anyatA-kalpakam syAt

x

jJa-pade ca_a.vikAriNi

x.

~vlm.10. It is not possible for error, to creep into the infallible mind of omniscience; nor is it probable that error should reign over this perfect creation at large; it is therefore the Lord himself, that exhibits his glory in this manner.

~vlm.11. What can we think otherwise of the continuity of space, infinity of vacUm and infinity of time, than they are the attributes of omnipotence; and how are we to look on the transparancy of the air and crystal, without thinking them as manifestation of his nature?

~sv.10-11 Illusion does not arise in consciousness which is incorruptible. Hence what appears to be illusion is also consciousness.

x

 

z12

मिथ्या_एव_अनुभवः_भ्रान्तेः स्वप्ने स्व-मरण~उपमः ।

यत् अन्-आलोकनम् नाम शाम्यति_इदम् विलोकनात् ॥१२॥

mithyA_eva_anubhava:_bhrAnte: svapne sva-maraNa~upama: |

yat an-Alokanam nAma zAmyati_idam vilokanAt ||12||

.

mithyA eva anubhava:_bhrAnte:

false indeed is the experience of Delusion =

svapne sva-maraNa~upama:

like your own death in a dream =

yad an-Alokanam nAma x

zAmyati idam vilokanAt - x

.

#lok #Alok #Alokana

#lok #vilok #vilokana

~sv.12 Illusory perception arises on account of non-understanding, like one's own death in a dream; when one enquires into the nature of the reality, the illusion vanishes.

~vlm.12. An erroneous notion is as false, as the sight of one's own death in a dream; but how can this world which is so palpable to sight, be lost to or expunged from our sight, without losing our sight of its great manifester also? (To ignore the world is to ignore its maker also, as the denial of God leads to that of the world).

 

x13

मृगतृष्ण~अम्बु-गन्धर्व-नगर-द्वि.इन्दु-विभ्रमः ।

तथा_अविद्या-भ्रमः_च_अयम् विचारान् न_उपलभ्यते ॥१३॥

mRgatRSNa~ambu-gandharva-nagara-dvi.indu-vibhrama: |

tathA_avidyA-bhrama:_ca_ayam vicArAn na_upalabhyate ||13||

.

mRgatRSNa.ambu-gandharva-nagara-dvi-indu-vibhrama:

mirage.water-gandharva-city-double.moon-vibhrama =

tathA_avidyA-bhrama:_ca_ayam x

vicArAn_na_upalabhyate - x

.

~vlm.13. The sights of the mirage, fairy cities and double moons in the sky, are of course deceptions of vision and productions of our error; but the same analogy does not apply to our sight of the world.

~sv.13-14 It is like the fear of ghosts that exists in the mind of a young boy: it becomes deep-rooted when there is no enquiry, but on enquiry it ceases.

 

y14

बाल-वेताल-वत् भ्रान्तिः न विद्या जाग्रगा_अपि हि ।

अ-विचारेण संरूढा विचारेण_उपशाम्यति ॥१४॥

bAla-vetAla-vat bhrAnti: na vidyA jAgragA_api hi |

a-vicAreNa saMrUDhA vicAreNa_upazAmyati ||14||

.

bAla-vetAla-vat

like a boy and a zombie

bhrAntir na vidyA jAgragA api hi x

a-vicAreNa saMrUDhA x

vicAreNa_upazAmyati - x

.

~vlm.14. The boys' apparitions of ghosts, never lay hold on adults and the waking, nor on any one in the day light and open air; this and similar errors arise in our ignorance only, but they vanish upon our second thought and true knowledge of them.

~sv.13-14 It is like the fear of ghosts that exists in the mind of a young boy: it becomes deep-rooted when there is no enquiry, but on enquiry it ceases.

AB. ... jAgra: ghaJarthe जाग्रःघञर्थे ???

x

 

z15

कुतः_आसीत् इति मुने न_अत्र प्रश्नः विराजते ।

kuta:_AsIt iti mune na_atra prazna: virAjate |

सतः_एव विचारेण लाभः_भवति न_अ.सतः ॥१५॥

sata:_eva vicAreNa lAbha:_bhavati na_a.sata: ||15||

.

kuta AsId - "Whence/why was-it?" - iti mune - such, Muni, - na atra prazno virAjate - does not shine here as a question (is not too bright) - sata: eva - only of the Real -  vicAreNa - thru Inquiry - lAbha: bhavati - is there the getting - na asata: not of the unReal

.

#rAj #virAj to rule; to shine, glitter.

AB.

~sv.15 Hence, the question, 'How has the unreal come into being' is improper; there is meaning only in enquiry concerning the reality, not the unreal.

~vlm.15. It is improper in this place to raise the question, regarding whence this bugbear of error could rise among mankind; since it is evident from our own reasoning, that there is no such thing as avidyá or ignorance, (which is the cause of error) ever in existence, nor an asat or not being even in being. (Because the Veda says Sanskrit the existence existed from before).

* kuta AsId - "Whence/why was-it?" - iti mune - such, Muni, - na atra prazno virAjate - does not shine here as a question (is not too bright) - sata: eva - only of the Real -  vicAreNa - thru Inquiry - lAbha: bhavati - is there the getting - na asata: not of the unReal.

 

x16

प्रामाणिक-विचारेण प्रेक्षितम् यत् न लभ्यते ।

तत्-एतत्-असत्-एव~आदि तत् तर्हि-अनुभवः भ्रमः ॥१६॥

prAmANika-vicAreNa prekSitam yat na labhyate |

tat-etat-asat-eva~Adi tat tarhi-anubhava: bhrama: ||16||

.

prAmANika-vicAreNa

thru inquiry into evidence

prekSitam yan_na labhyate

tad-etad-asad-eva~Adi

tat tarhy-anubhava:_bhrama:

~sv.16 That which is not realised when enquired into is unreal; and if it is experienced to be real, such experience is delusion.

~vlm.16. It is evident by rational reasoning, that whatever is invisible and imperciptible to us, the same is called as asat or not being, and the conception of idea or that is termed an error.

 

y17

यत् न_अस्ति_इति परिच्छिन्नम् प्रमाणैः सु.विचारितम् ।

ख-पुष्प-शश-शृङ्ग~आभम् तत् कथम् लभ्यते सतः ॥१७॥

yat na_asti_iti paricchinnam pramANai: su.vicAritam |

kha-puSpa-zaza-zRGga~Abham tat katham labhyate sata: ||17||

.

yan na asti iti

what is not so = paricchinnam

determined = pramANai: su.vicAritam

by close inquiry into evidence

kha-puSpa-zaza-zRGga~Abham

is like seeing flowers in the sky, or the horns of the Hare in the Moon tat katham labhyate sata:

how is that got really?

~vlm.17. That which is not clearly obtained by any proof or reasoning, and is as impossible as the sky-flower or the horn of a hare, how can that be believed to be as anything in existence.

~sv. When a certain thing is not to be found after intense and protracted enquiry, it is surely unreal like the barren woman's son.

*jd.17 – yan na asti iti - what is not so = paricchinnam - determined = pramANai: su.vicAritam - with evidences reasoning = kha-puSpa-zaza-zRGga~Abham - sky-flower-hare/moon-horn-appearance – looking like flowers in the sky, or the horns of the Hare in the Moon = tat katham labhyate sata: - how is that got really?

x

 

z18

सर्वतः प्रेक्ष्यमाणः_अपि यः कुतःचित् न लभ्यते ।

तस्य स्यात् कीदृशी सत्ता वन्ध्या-तनय=रूपिणः ॥१८॥

sarvata: prekSyamANa:_api ya: kuta:cit na labhyate |

tasya syAt kIdRzI sattA vandhyA-tanaya=rUpiNa: ||18||

.

sarvata:

from everything / completely

prekSyamANa: api tho being observed

ya: kutas-cit na labhyate

what for whatever reason is not got

tasya syAt of that there would be some sort of state of reality

kIdRzI sattA

vandhyA-tanaya-rUpiNa:

the shape of a barren woman's child.

~vlm.18. And a thing however apparent to sight, but having no cause or evidente of its reality, cannot be believed as thing in existence, but it must be a nullity like the issue of a barren woman.

~sv. When a certain thing is not to be found after intense and protracted enquiry, it is surely unreal like the barren woman's son.

 

x19

भ्रान्तिः न सम्भवति_एव तस्मात् का.चित् कदाचन ।

निरावरण-विज्ञान-घनम् एव_इदम् आततम् ॥१९॥

bhrAnti: na sambhavati_eva tasmAt kA.cit kadAcana |

nirAvaraNa-vijJAna-ghanam eva_idam Atatam ||19||

.

bhrAnti.delusion - na sambhavati eva - does not ever come.to.be = tasmAt.from.that/therefore - kA.cit kadAcana – whatever anywhen -

nirAvaraNa.unveiled-vijJAna.understanding-ghana.thick/cloud-m eva.indeed_idam.this Atata.vast/extent-m ...

~sv.19 But, then, the unreal does not exist at all at any time. Therefore, all this is pervaded and permeated by the mass of consciousness without any veils.

~vlm.19. Therefore there can no error at any time, nor can an error ever produce anything whatever; it is therefore the manifest omniscience of Providence, that is conspicuous in every part of this wide and grand display.

* bhrAnti.delusion - na sambhavati eva - does not ever come.to.be = tasmAt.from.that/therefore - kA.cit kadAcana – whatever anywhen - nirAvaraNa.unveiled-vijJAna.understanding-ghana.thick/cloud-m eva.indeed_idam.this Atata.vast/extent-m

 

y20

यत् किम्चित् जगत् अद्य_अत्र भाति_इदम् परम् एव तत् ।

परम् परे परापूर्णे पूर्णम् एव_अवतिष्ठते ॥२०॥

yat kimcit jagat adya_atra bhAti_idam param eva tat |

param pare parApUrNe pUrNam eva_avatiSThate ||20||

.

... yat.which – kimcit.whatever - jagat.world - adya.now - atra.here - bhAti.shines/appears idam.this –

param eva tat |

param pare parApUrNe –

pUrNam eva_avatiSThate ||20||

whatever this world appears to be here and now

That is far beyond & beyond the beyond

:

fullness only is its state

.

~vlm. Whatever then is seen now to shine before us, is the manifestation of Supreme being itself; the same Supreme spirit fills this plenitude, and is full with it in itself.

~sv. What shines as the world is but the supreme being; and the supreme being alone exists in the supreme being.

x

 

z21

न भातम् न च न_अभातम् इह किम्चित् कदाचन ।

इदम् इत्थम् स्थितम् स्वच्छम् शान्तम् एव जगत् वपुः ॥२१॥

na bhAtam na ca na_abhAtam iha kimcit kadAcana |

idam ittham sthitam svaccham zAntam eva jagat vapu: ||21||

.

na bhAtam na ca na_a-bhAtam - not shining nor unshining =

iha kimcit kadAcana – here anything anywhen =

idam ittham sthitam svaccham - x =

zAntam eva jagat-vapu: - x.

~vlm.21. There is nothing that is either shining or unshining here at any time, unless it be the calm and quiet and transparent spirit of God, that inheres in its body of the mundane world.

~sv. What shines as the world is but the supreme being; and the supreme being alone exists in the supreme being. There is no light and there is no darkness.

 

z22

अजम् अमरम् अहार्य-जुष्टम्

परम-विकारि निरामयम् समन्तात् ।

पदम् अहम् उदितम् ततम् हि शुद्धम्

निर्.अहम् अन्.एकम् अथ_अद्वयम् विकासि ॥२२॥

ajam amaram ahArya-juSTam

parama-vikAri nirAmayam samantAt |

padam aham uditam tatam hi zuddham

nir.aham an.ekam atha_advayam vikAsi ||22||

.

ajam - unborn = amaram - undying =

ahArya-juSTam unalterably juSTam

parama-vikAri x

nirAmayam changeless

samantAt al.around/entirely

padam aham uditam tatam hi zuddham

niraham anekam atha advayam vikAsi

#hR #hArya #ahArya not to be removed; unalterable.

~sv.22 The supreme being alone exists as whatever exists.

~vlm.22. It is the one unborn, undying and unchanging everlasting Being, that is the most adorable and ever adored Lord of all, that fills and pervades the whole with his essence. He only is the word ego, selfmanifest-pure and all pervading, while I and all others are without our egoism, and shine only in that unity; (literally, without our duality)

#juS -> #juSTa‑ – acceptable, welcome, pleasant; wont, visited, frequented; surrounded by, endowed with, possessed of (instr. or ---).

 

 

oॐm

 

DAILY READINGS th 29 November, 2018

 

fm4024 1.nv29 Tale of THE THREE GENERALS .z21 https://www.dropbox.com/s/vls42rnw7vrblzm/fm4024_1.nv29%20Tale%20of%20THE%20THREE%20GENERALS%20.z21.docx?dl=0

fm6092 2.nv29-30 Firecrest Cleans House .z41

https://www.dropbox.com/s/0i4su1rl5i2flo9/fm6092%202.nv29-30%20Firecrest%20Cleans%20House%20.z41.docx?dl=0

fm7193 3.nv29 WHAT rAma KNOWS .z17

https://www.dropbox.com/s/bxqavarjpyp8532/fm7193%203.nv29%20WHAT%20rAma%20KNOWS%20.z17.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

 

+++

 

 

सर्ग ७.१९२

राम* उवाच ।

अहो नु सुचिरम् कालम् सम्भ्रान्ता* वयम् अन्तरे ।

अपरिज्ञात-मात्रेण संसार-परमाम्बरे ॥७।१९२।०१॥

बुद्धे यावत् इयम् नाम जगत्-भ्रान्तिः न किम्चन ।

न च_अभूत् न च वा_अस्ति_इयम् न च नाम भविष्यति ॥०२॥

सर्वम् शान्तम् निरालम्बम् विज्ञानम् केवलम् स्थितम् ।

अनन्तम् चित् घनम् व्योम नीरागम् अपकल्पनम् ॥०३॥

परमाकाशम् एव_इदम् अ-परिज्ञात-मात्रकम् ।

संसारताम् इव_अस्माकम् गतम् चित्रम् अहो नु भोः ॥०४॥

इत्थम् द्वैतम् इदम् भातम् इमे लोका* इमे_अद्रयः ।

परमाकाशम् इति_अच्छम् एव_अन्-अच्छम् इव स्थितम् ॥०५॥

सर्ग.आदौ परलोक.आदौ स्वप्न.आदौ कल्पना-आदिके ।

चित् एव चेत्यवत् भाति कुतः_अन्या किल दृश्य-धीः ॥०६॥

स्वर्गे वा नरके वा_अपि स्थितः_अस्मि_इति मतिः यदि ।

तत् तस्या नरकस्य_अन्तः दृश्यम् संवित् मय~आत्मकम् ॥०७॥

न_इदम् दृश्यम् न च द्रष्टा न सर्गः न जगत् न चित् ।

न जाग्रत्-स्वप्न-सिद्ध.आदि किम् अपि_इदम् तत् अपि_असत् ॥०८॥

कुतः_अस्याः सम्भवः भ्रान्तेः इति चेत् दृश्यते मुने ।

तत् एतत् अपि नो* युक्तम् भ्रान्ति~अभाव~अनुभूतितः ॥०९॥

भ्रान्तिः न सम्भवति_एव निर्विकारे ज्ञतापदे ।

यत् तु_इदम् भ्रान्तित~अज्ञानम् तत्-तत् एव_इतरत् न तत् ॥१०॥

निर्.अन्तरे निर्.आद्यन्ते व्योम्नि शैल~उदरे_अथवा ।

कुतः_अन्यता-कल्पकम् स्यात् ज्ञ-पदे च_अ.विकारिणि ॥११॥

मिथ्या_एव_अनुभवः_भ्रान्तेः स्वप्ने स्व-मरण~उपमः ।

यत् अन्-आलोकनम् नाम शाम्यति_इदम् विलोकनात् ॥१२॥

मृगतृष्ण~अम्बु-गन्धर्व-नगर-द्वि.इन्दु-विभ्रमः ।

तथा_अविद्या-भ्रमः_च_अयम् विचारान् न_उपलभ्यते ॥१३॥

बाल-वेताल-वत् भ्रान्तिः न विद्या जाग्रगा_अपि हि ।

अ-विचारेण संरूढा विचारेण_उपशाम्यति ॥१४॥

कुतः_आसीत् इति मुने न_अत्र प्रश्नः विराजते ।

सतः_एव विचारेण लाभः_भवति न_अ.सतः ॥१५॥

प्रामाणिक-विचारेण प्रेक्षितम् यत् न लभ्यते ।

तत्-एतत्-असत्-एव~आदि तत् तर्हि-अनुभवः भ्रमः ॥१६॥

यत् न_अस्ति_इति परिच्छिन्नम् प्रमाणैः सु.विचारितम् ।

ख-पुष्प-शश-शृङ्ग~आभम् तत् कथम् लभ्यते सतः ॥१७॥

सर्वतः प्रेक्ष्यमाणः_अपि यः कुतःचित् न लभ्यते ।

तस्य स्यात् कीदृशी सत्ता वन्ध्या-तनय=रूपिणः ॥१८॥

भ्रान्तिः न सम्भवति_एव तस्मात् का.चित् कदाचन ।

निरावरण-विज्ञान-घनम् एव_इदम् आततम् ॥१९॥

यत् किम्चित् जगत् अद्य_अत्र भाति_इदम् परम् एव तत् ।

परम् परे परापूर्णे पूर्णम् एव_अवतिष्ठते ॥२०॥

न भातम् न च न_अभातम् इह किम्चित् कदाचन ।

इदम् इत्थम् स्थितम् स्वच्छम् शान्तम् एव जगत् वपुः ॥२१॥

अजम् अमरम् अहार्य-जुष्टम्

परम-विकारि निरामयम् समन्तात् ।

पदम् अहम् उदितम् ततम् हि शुद्धम्

निर्.अहम् अन्.एकम् अथ_अद्वयम् विकासि ॥२२॥

॥

७१९३

fm7193 3.nv29 WHAT rAma KNOWS .z17

https://www.dropbox.com/s/bxqavarjpyp8532/fm7193%203.nv29%20WHAT%20rAma%20KNOWS%20.z17.docx?dl=0

 

[Jiva Das]

 

FM7192 ON MISCONCEPTION 3.NV28 .z22

https://www.dropbox.com/s/asrkehjd99dg2ta/fm7192%203.nv28%20On%20Misconception%20.z22.docx?dl=0

FM.7.150-FM.7.199

https://www.dropbox.com/s/f96jxsmgm56ly5y/FM.7.150-FM.7.199.docx?dl=0

 

FM.7.192 ON MISCONCEPTION 3.NV28

सर्ग ७.१९२

sarga 7.192

राम उवाच ।

rAma* uvAca |

अहो नु सुचिरम् कालम् सम्भ्रान्ता वयम् अन्तरे ।

aho nu suciram kAlam sambhrAntA vayam antare |

अपरिज्ञात.मात्रेण संसार.परमाम्बरे ॥७।१९२।१॥

aparijJAta-mAtreNa saMsAra-paramAmbare ||7|192|1||

बुद्धे यावत्_इयम् नाम जगत्.भ्रान्तिः_न किम्चन ।

buddhe yAvat iyam nAma jagat-bhrAnti: na kimcana |

न च_अभून् ए च वा_अस्ति_इयम् न च नाम भविष्यति ॥७।१९२।२॥

na ca_abhUt_na ca vA_asti_iyam na ca nAma bhaviSyati ||7|192|2||

सर्वम् शान्तम् निरालम्बम् विज्ञानम् केवलम् स्थितम् ।

sarvam zAntam nirAlambam vijJAnam kevalam sthitam |

अनन्तम् चित्_घनम् व्योम नीरागम् अपकल्पनम् ॥७।१९२।३॥

anantam cit_ghanam vyoma nIrAgam apakalpanam ||7|192|3||

परमाकाशम् एव_इदम् अ.परिज्ञात.मात्रकम् ।

paramAkAzam eva_idam a-parijJAta-mAtrakam |

संसारताम् इव_अस्माकम् गतम् चित्रम् अहो नु भोः ॥७।१९२।४॥

saMsAratAm iva_asmAkam gatam citram aho nu bho: ||7|192|4||

इत्थम् द्वैतम् इदम् भातम् इमे लोका इमे_अद्रयः ।

ittham dvaitam idam bhAtam ime lokA ime_adraya: |

परमाकाशम् इty अच्छम् एव_अन्-अच्छम् इव स्थितम् ॥७।१९२।५॥

paramAkAzam iti_accham eva_an-accham iva sthitam ||7|192|5||

सर्ग.आदौ परलोक.आदौ स्वप्न.आदौ कल्पना.आदिके ।

sarga.Adau paraloka.Adau svapna.Adau kalpanA-Adike |

चिद् एव चेत्यवत् भाति कुतो ऽन्या किल दृश्य-धीः ॥७।१९२।६॥

cit eva cetyavat bhAti kuta:_anyA kila dRzya-dhI: ||7|192|6||

स्वर्गे वा नरके वा_अपि स्थितो ऽस्मि_इति मतिः यदि ।

svarge vA narake vA_api sthita:_asmi_iti mati: yadi |

तत् तस्या नरकस्य_अन्तः_दृश्यम् संवित् मय.आत्मकम् ॥७।१९२।७॥

tat tasyA narakasya_anta: dRzyam saMvit maya~Atmakam ||7|192|7||

न_इदम् दृश्यम् न च द्रष्टा न सर्गः_न जगन् ए चित् ।

na_idam dRzyam na ca draSTA na sarga: na jagat_na cit |

न जाग्रत्.स्वप्न.सिद्ध.आदि किम् अपि_इदम् तत्_अpy असत् ॥७।१९२।८॥

na jAgrat-svapna-siddha.Adi kim api_idam tat api_asat ||7|192|8||

कुतो ऽस्याः सम्भवो भ्रान्तेः इति चेत् दृश्यते मुने ।

kuta:_asyA: sambhava: bhrAnte: iti cet dRzyate mune |

तद् एतत्_अपि नो युक्तम् भ्रान्ति.अभाव.अनुभूतितः ॥७।१९२।९॥

tat etat api no yuktam bhrAnti~abhAva~anubhUtita: ||7|192|9||

भ्रान्तिः_न सम्भवति_एव निर्विकारे ज्ञतापदे ।

bhrAnti: na sambhavati_eva nirvikAre jJatApade |

यत् त्व् इदम् भ्रान्तित.अज्ञानम् तत्.तद् एव_इतरन् ए तत् ॥७।१९२।१०॥

yat tu_idam bhrAntita~ajJAnam tat-tat eva_itarat_na tat ||7|192|10||

निर्.अन्तरे निर्.आद्यन्ते व्योम्नि शैल.उदरे_अथवा ।

nir.antare nir.Adyante vyomni zaila~udare_athavA |

कुतो ऽन्यता.कल्पकम् स्याज् ज्ञ.पदे च_अ.विकारिणि ॥७।१९२।११॥

kuta:_anyatA-kalpakam syAt jJa-pade ca_a.vikAriNi ||7|192|11||

मिथ्या_एव_अनुभवो भ्रान्तेः स्वप्ने स्व.मरण.उपमः ।

mithyA_eva_anubhava:_bhrAnte: svapne sva-maraNa~upama: |

यत्_अन्.आलोकनम् नाम शाम्यति_इदम् विलोकनात् ॥७।१९२।१२॥

yat an-Alokanam nAma zAmyati_idam vilokanAt ||7|192|12||

मृगतृष्ण.अम्बु.गन्धर्व.नगर.द्वि.इन्दु.विभ्रमः ।

mRgatRSNa~ambu-gandharva-nagara-dvi.indu-vibhrama: |

तथा_अविद्या-भ्रमः_च_अयम् विचारान् न_उपलभ्यते ॥७।१९२।१३॥

tathA_avidyA-bhrama:_ca_ayam vicArAn na_upalabhyate ||7|192|13||

बाल.वेताल.वत्_भ्रान्तिः_न विद्या जाग्रगा_अपि हि ।

bAla-vetAla-vat bhrAnti: na vidyA jAgragA_api hi |

अ.विचारेण संरूढा विचारेण_उपशाम्यति ॥७।१९२।१४॥

a-vicAreNa saMrUDhA vicAreNa_upazAmyati ||7|192|14||

कुत आसीत्_इति मुने न_अत्र प्रश्नः_विराजते ।

kuta:_AsIt iti mune na_atra prazna: virAjate |

सत एव विचारेण लाभः_भवति न_अ.सतः ॥७।१९२।१५॥

sata* eva vicAreNa lAbha:_bhavati na_a.sata: ||7|192|15||

प्रामाणिक.विचारेण प्रेक्षितम् यन् ए लभ्यते ।

prAmANika-vicAreNa prekSitam yat_na labhyate |

तत्.एतत्.असत्.एव.आदि तत् तर्हि-अनुभवः भ्रमः ॥७।१९२।१६॥

tat-etat-asat-eva~Adi tat tarhi-anubhava: bhrama: ||7|192|16||

यन् ए_अस्ति_इति परिच्छिन्नम् प्रमाणैः सु.विचारितम् ।

yat_na_asti_iti paricchinnam pramANai: su.vicAritam |

ख.पुष्प.शश.शृङ्ग.आभम् तत् कथम् लभ्यते सतः ॥७।१९२।१७॥

kha-puSpa-zaza-zRGga~Abham tat katham labhyate sata: ||7|192|17||

सर्वतः प्रेक्ष्यमाणः_अपि यः कुतःचिन् न लभ्यते ।

sarvata: prekSyamANa:_api ya: kuta:cit_na labhyate |

तस्य स्यात् कीदृशी सत्ता वन्ध्या-तनय=रूपिणः ॥७।१९२।१८॥

tasya syAt kIdRzI sattA vandhyA-tanaya=rUpiNa: ||7|192|18||

भ्रान्तिः_न सम्भवति_एव तस्मात् का.चित् कदाचन ।

bhrAnti: na sambhavati_eva tasmAt kA.cit kadAcana |

निरावरण.विज्ञान.घनम् एव_इदम् आततम् ॥७।१९२।१९॥

nirAvaraNa-vijJAna-ghanam eva_idam Atatam ||7|192|19||

यत् किम्चित्_जगत्_अद्य_अत्र भाति_इदम् परम् एव तत् ।

yat kimcit jagat adya_atra bhAti_idam param eva tat |

परम् परे परापूर्णे पूर्णम् एव_अवतिष्ठते ॥७।१९२।२०॥

param pare parApUrNe pUrNam eva_avatiSThate ||7|192|20||

न भातम् न च न_अभातम् इह किम्चित् कदाचन ।

na bhAtam na ca na_abhAtam iha kimcit kadAcana |

इदम् इत्थम् स्थितम् स्वच्छम् शान्तम् एव जगत्_वपुः ॥७।१९२।२१॥

idam ittham sthitam svaccham zAntam eva jagat vapu: ||7|192|21||

अजम् अमरम् अहार्य-जुष्टम्

ajam amaram ahArya-juSTam

परम.विकारि निरामयम् समन्तात् ।

parama-vikAri nirAmayam samantAt |

पदम् अहम् उदितम् ततम् हि शुद्धम्

padam aham uditam tatam hi zuddham

निर्.अहम् अन्.एकम् अथ_अद्वयम् विकासि ॥७।१९२।२२॥

nir.aham an.ekam atha_advayam vikAsi ||7|192|22||

 

 

 

oॐm

 

 

 

 

 

FM.7.192

 

ON MISCONCEPTION

 

RÂMA said–

 

अहो नु सुचिरम् कालम् सम्भ्रान्ता वयम् अन्तरे ।

aho nu suciram kAlam sambhrAntA vayam antare |

अपरिज्ञात.मात्रेण संसार.परमाम्बरे ॥७।१९२।१॥

aparijJAta-mAtreNa saMsAra-paramAmbare ||7|192|1||

.

aho nu suciram kAlam alas now for a very long time sambhrAntA vayam antare wandering we within

a-parijJAta-mAtreNa saMsAra-paramAmbare

.

*sv.1 RAMA said: Alas, for a long time we have roamed this infinite space, without knowing the reality, and deluded.

*vlm.1 RÁMA rejoined and said:—Alas! that I have so long strayed about, in the erroneous maze of the world; without the knowledge of its being a mere void and vacUm.

 

बुद्धे यावत्_इयम् नाम जगत्.भ्रान्तिः_न किम्चन ।

buddhe yAvat iyam nAma jagat-bhrAnti: na kimcana |

न च_अभून् ए च वा_अस्ति_इयम् न च नाम भविष्यति ॥७।१९२।२॥

na ca_abhUt_na ca vA_asti_iyam na ca nAma bhaviSyati ||7|192|2||

.

buddhe yAvat so.long.as there is awakening iyam nAma jagat-bhrAnti: na kimcana this very world-delusion is not anyhow na ca_abhUn it_neither was na ca vA_asti

neither is iyam na ca nAma bhaviSyati nor will it be This

.

*sv.2. This illusion of world-appearance vanishes when one is awakened and enlightened. Then one realises that it has never been, it is not and it will never be.

*vlm.2 I now come to know the fallacy of my conception of the world, which is but a mere nullity; which never is nor was, nor shall ever prove to be a positive reality.

 

सर्वम् शान्तम् निरालम्बम् विज्ञानम् केवलम् स्थितम् ।

sarvam zAntam nirAlambam vijJAnam kevalam sthitam |

अनन्तम् चित्_घनम् व्योम नीरागम् अपकल्पनम् ॥७।१९२।३॥

anantam cit_ghanam vyoma nIrAgam apakalpanam ||7|192|3||

.

sarvam zAntam nirAlambam vijJAnam kevalam sthitam anantam cid.ghanam vyoma nIrAgam apakalpanam

.

*AB. yata: apakalpanam ata eva tadraJjanAbhAvAn_nIrAgam ||7|192|

*vlm.3. It is all still and supportless, and existing in our false knowledge of it; it is an endless formation of the solid intellect, and a mere vacuous conception of ours, without any figure or form or colour or mark of its own.

*sv. All this is pure consciousness and supreme peace; it exists as the infinite. All this is indeed the supreme consciousness which appeared to us to be samsara because we had not rightly understood its nature.

##klRp - *kalpana - *apakalpana (no cit. found) vyoma nIrAgam apakalpanam_y7192.003. (yata: apakalpanam ata eva tad raJjanAbhAvAn nIrAgam || ABComm.)

 

परमाकाशम् एव_इदम् अ.परिज्ञात.मात्रकम् ।

paramAkAzam eva_idam a-parijJAta-mAtrakam |

संसारताम् इव_अस्माकम् गतम् चित्रम् अहो नु भोः ॥७।१९२।४॥

saMsAratAm iva_asmAkam gatam citram aho nu bho: ||7|192|4||

.

paramAkAzam eva_idam aparijJAta-mAtrakam saMsAratAm iva_asmAkam

gatam citram aho nu bho:

.

*vlm.4. It is the transcendental vacUm and of a wholly inconceivable nature; and yet how wonderous it is, that we call this our world, our earth and the sphere of our action.

*sv. All this is pure consciousness and supreme peace; it exists as the infinite. All this is indeed the supreme consciousness which appeared to us to be samsara because we had not rightly understood its nature.

 

इत्थम् द्वैतम् इदम् भातम् इमे लोका इमे_अद्रयः ।

ittham dvaitam idam bhAtam ime lokA ime_adraya: |

परमाकाशम् इty अच्छम् एव_अन्-अच्छम् इव स्थितम् ॥७।१९२।५॥

paramAkAzam iti_accham eva_an-accham iva sthitam ||7|192|5||

.

ittham dvaitam such a duality idam bhAtam this has appeared ime lokA ime_adraya: these worlds, these mountains paramAkAzam Absolute.Space is clear tho seeming to be unclear iti_accham eva_an-accham iva sthitam

.

*vlm.5. How it appears as a duality (apart from the unity of God), and how these worlds and mountains seen as separate and solid bodies of themselves; when they are in reality but the pellucid sky appearing as thick and opaque to our misconception of them.

*sv. All this is pure consciousness and supreme peace; it exists as the infinite. All this is indeed the supreme consciousness which appeared to us to be samsara because we had not rightly understood its nature.

* ittham dvaitam such a duality idam bhAtam this has appeared ime lokA ime_adraya: these worlds, these mountains paramAkAzam Absolute.Space is clear tho seeming to be unclear iti_accham eva_an-accham iva sthitam

 

सर्ग.आदौ परलोक.आदौ स्वप्न.आदौ कल्पना.आदिके ।

sarga.Adau paraloka.Adau svapna.Adau kalpanA-Adike |

चिद् एव चेत्यवत् भाति कुतो ऽन्या किल दृश्य-धीः ॥७।१९२।६॥

cit_eva cetyavat bhAti kuta:_anyA kila dRzya-dhI: ||7|192|6||

.

the process of creation

the Other World

states of dream

imaginings

are only Consciousness appearing as conception

:

how else would there be objective thought

?

sarga.Adau paraloka.Adau svapna.Adau kalpanA-Adike | cit eva cetyavat bhAti kuta:_anyA kila dRzya-dhI: -  

.

*sv. ... it is consciousness alone that arises as its own object: how could there be another?

*vlm. ... only that shows itself as these intelligible objects, which could not otherwise present their visible aspects to our conceptions of them.

 

स्वर्गे वा नरके वा_अपि स्थितो ऽस्मि_इति मतिः यदि ।

svarge vA narake vA_api sthita:_asmi_iti mati: yadi |

तत् तस्या नरकस्य_अन्तः_दृश्यम् संवित् मय.आत्मकम् ॥७।१९२।७॥

tat tasyA narakasya_anta:_dRzyam saMvit maya~Atmakam ||7|192|7||

.

svarge vA narake vA_api sthita:_asmi_iti mati:_yadi tat tasyA narakasya_anto dRzyam saMvin.maya~Atmakam

.

*sv.7 When there is the notion, 'I am in heaven or I am in hell', one experiences that as a fact.

*vlm.7. The thought that I am situated in heaven or hell in this life, makes this world appear as such unto us; because the visibles are all objects or creatures of our consciousness of them. (It is the mind that makes a heaven of hell).

 

न_इदम् दृश्यम् न च द्रष्टा न सर्गः_न जगन् ए चित् ।

na_idam dRzyam na ca draSTA na sarga:_na jagat_na cit |

न जाग्रत्.स्वप्न.सिद्ध.आदि किम् अपि_इदम् तत्_अpy असत् ॥७।१९२।८॥

na jAgrat-svapna-siddha.Adi kim api_idam tat api_asat ||7|192|8||

.

this is not a perception

nor a perceiver

not creation

not the world

not Consciousness

.

na_idam dRzyam na ca draSTA na sarga: na jagat_na cit

na jAgrat-svapna-siddha~Adi not anything set in waking or dream

kim api_idam whatever this is

tat apy_asat – that too is unreal

.

*sv.8 There is no seer, no object, no creation, no world and not even consciousness; no waking, nor dreaming, nor sleep. What seems to be is also unreal.

*vlm.8 There is nothing as visible or its vision, nor this world or its creation, unless it is caused as such, by the intellect within us; it is neither a scene in our waking or sleeping, nor is this anything as real in its nature.

*jd.8 - na_idam dRzyam - this is not a perception = na ca draSTA - nor a perceiver = na sarga: - not creation = na jagan - not the world = na cit - not cit.Consciousness = na jAgrat-svapna-siddha~Adi - not anything set in waking or dream = kim api_idam -whatever this is = tat apy_asat - thatever is unreal.

 

कुतो ऽस्याः सम्भवो भ्रान्तेः इति चेत् दृश्यते मुने ।

kuta:_asyA: sambhava: bhrAnte: iti cet dRzyate mune |

तद् एतत्_अपि नो युक्तम् भ्रान्ति.अभाव.अनुभूतितः ॥७।१९२।९॥

tat etat api no yuktam bhrAnti~abhAva~anubhUtita: ||7|192|9||

.

kuta:_asyA: sambhava: - whence is the birth in this =

bhrAnte: - of delusion =

iti cet dRzyate - if it is seen to be so, - Muni, = tat.that - etat.this - api.too/also – na.u / na: - not at.all / for.us – yukta.suitable-m - thru bhrAnti.delusion~abhAva.nonBecoming/absence~anubhUti.knowledge-ta:

.

*sv.9 If one enquires, "How has this illusory perception of unreality come into being", such an enquiry is inappropriate: an illusion is not a reality.

*vlm.9. If this be but an erroneous sight, how could the negative error produce this positive spectacle, should it but a false conception of the mind, then tell me, O sage, how could this blank fallacy bring forth the thought of this real existence.

##bhU - #anubhU - *anubhUti - perception • knowledge from any source but memory • (in phil.) knowledge gained by means of the four pramANas (perception by the senses, inference, comparison, and verbal authority) • dignity, consequence. - y2004.xxx

 

भ्रान्तिः_न सम्भवति_एव निर्विकारे ज्ञतापदे ।

bhrAnti:_na sambhavati_eva nirvikAre jJatApade |

यत् त्व् इदम् भ्रान्तित.अज्ञानम् तत्.तद् एव_इतरन् ए तत् ॥७।१९२।१०॥

yat tu_idam bhrAntita~ajJAnam tat-tat eva_itarat_na tat ||7|192|10||

.

delusion never comes.to.be in the unchanging state of knowledge

but whatever is this delusive unWisdom

it is only that other, not That

.

*vlm.10. It is not possible for error, to creep into the infallible mind of omniscience; nor is it probable that error should reign over this perfect creation at large; it is therefore the Lord himself, that exhibits his glory in this manner.

##kR - #vikR - #nirvikR - *nirvikAra - unchanged, unchangeable, #svAtmany anastamaya-saMvidi nirvikAre. y3005.024 •• uniform, normal mbh.

* bhrAnti.delusion: - na sambhavati –does not come.to.be - eva.indeed = when nirvikAra.unchanging-e – jJatA-pade – in the state of knowledge = yat tu_idam bhrAntita~ajJAnam – but whatever is this delusive unWisdom = tat tat eva - that is that only = itarat_na tat – another is not that.

 

निर्.अन्तरे निर्.आद्यन्ते व्योम्नि शैल.उदरे_अथवा ।

nir.antare nir.Adyante vyomni zaila~udare_athavA |

कुतो ऽन्यता.कल्पकम् स्याज् ज्ञ.पदे च_अ.विकारिणि ॥७।१९२।११॥

kuta:_anyatA-kalpakam syAt_jJa-pade ca_a.vikAriNi ||7|192|11||

.

nir.antare - when without middle

nir.Adyante without beginning or end

vyomni zaila~udare_athavA in the sky or a mountain cave

kutas anyatA-kalpakam syAt jJa-pade ca_a.vikAriNi

,

*vlm.10. It is not possible for error, to creep into the infallible mind of omniscience; nor is it probable that error should reign over this perfect creation at large; it is therefore the Lord himself, that exhibits his glory in this manner.

*vlm.11. What can we think otherwise of the continuity of space, infinity of vacUm and infinity of time, than they are the attributes of omnipotence; and how are we to look on the transparancy of the air and crystal, without thinking them as manifestation of his nature?

*sv.10-11 Illusion does not arise in consciousness which is incorruptible. Hence what appears to be illusion is also consciousness.

 

मिथ्या_एव_अनुभवो भ्रान्तेः स्वप्ने स्व.मरण.उपमः ।

mithyA_eva_anubhava:_bhrAnte: svapne sva-maraNa~upama: |

यत्_अन्.आलोकनम् नाम शाम्यति_इदम् विलोकनात् ॥७।१९२।१२॥

yat an-Alokanam nAma zAmyati_idam vilokanAt ||7|192|12||

.

mithyA eva anubhava:_bhrAnte: false indeed is the experience of Delusion =

svapne sva-maraNa~upama: like your own death in a dream =

yad an-Alokanam nAma  zAmyati idam vilokanAt -  

.

#lok #Alok #Alokana

#lok #vilok #vilokana

*sv.12 Illusory perception arises on account of non-understanding, like one's own death in a dream; when one enquires into the nature of the reality, the illusion vanishes.

*vlm.12. An erroneous notion is as false, as the sight of one's own death in a dream; but how can this world which is so palpable to sight, be lost to or expunged from our sight, without losing our sight of its great manifester also? (To ignore the world is to ignore its maker also, as the denial of God leads to that of the world).

 

मृगतृष्ण.अम्बु.गन्धर्व.नगर.द्वि.इन्दु.विभ्रमः ।

mRgatRSNa~ambu-gandharva-nagara-dvi.indu-vibhrama: |

तथा_अविद्या-भ्रमः_च_अयम् विचारान् न_उपलभ्यते ॥७।१९२।१३॥

tathA_avidyA-bhrama:_ca_ayam vicArAn na_upalabhyate ||7|192|13||

.

mRgatRSNa.ambu-gandharva-nagara-dvi-indu-vibhrama:

mirage.water-gandharva-city-double.moon-vibhrama =

tathA_avidyA-bhrama:_ca_ayam  vicArAn_na_upalabhyate

.

*vlm.13. The sights of the mirage, fairy cities and double moons in the sky, are of course deceptions of vision and productions of our error; but the same analogy does not apply to our sight of the world.

*sv.13-14 It is like the fear of ghosts that exists in the mind of a young boy: it becomes deep-rooted when there is no enquiry, but on enquiry it ceases.

 

बाल.वेताल.वत्_भ्रान्तिः_न विद्या जाग्रगा_अपि हि ।

bAla-vetAla-vat bhrAnti: na vidyA jAgragA_api hi |

अ.विचारेण संरूढा विचारेण_उपशाम्यति ॥७।१९२।१४॥

a-vicAreNa saMrUDhA vicAreNa_upazAmyati ||7|192|14||

.

bAla-vetAla-vat

like a boy and a zombie

bhrAntir na vidyA jAgragA api hi  a-vicAreNa saMrUDhA  vicAreNa_upazAmyati -  

.

*vlm.14. The boys' apparitions of ghosts, never lay hold on adults and the waking, nor on any one in the day light and open air; this and similar errors arise in our ignorance only, but they vanish upon our second thought and true knowledge of them.

*sv.13-14 It is like the fear of ghosts that exists in the mind of a young boy: it becomes deep-rooted when there is no enquiry, but on enquiry it ceases.

*AB. ... jAgra: ghaJarthe जाग्रःघञर्थे ???

 

कुत आसीत्_इति मुने न_अत्र प्रश्नः_विराजते ।

kuta AsIt_iti mune na_atra prazna: virAjate |

सत एव विचारेण लाभः_भवति न_अ.सतः ॥७।१९२।१५॥

sata* eva vicAreNa lAbha:_bhavati na_a.sata: ||7|192|15||

.

kuta AsId - "Whence/why was-it?" - iti mune - such, Muni, - na atra prazno virAjate - does not shine here as a question (is not too bright) - sata: eva - only of the Real - vicAreNa - thru Inquiry - lAbha: bhavati - is there the getting - na asata: not of the unReal

.

#rAj #virAj to rule; to shine, glitter.

*AB.

*sv.15 Hence, the question, 'How has the unreal come into being' is improper; there is meaning only in enquiry concerning the reality, not the unreal.

*vlm.15. It is improper in this place to raise the question, regarding whence this bugbear of error could rise among mankind; since it is evident from our own reasoning, that there is no such thing as avidyá or ignorance, (which is the cause of error) ever in existence, nor an asat or not being even in being. (Because the Veda says Sanskrit the existence existed from before).

* kuta AsId - "Whence/why was-it?" - iti mune - such, Muni, - na atra prazno virAjate - does not shine here as a question (is not too bright) - sata: eva - only of the Real - vicAreNa - thru Inquiry - lAbha: bhavati - is there the getting - na asata: not of the unReal.

 

प्रामाणिक.विचारेण प्रेक्षितम् यन् ए लभ्यते ।

prAmANika-vicAreNa prekSitam yat_na labhyate |

तत्.एतत्.असत्.एव.आदि तत् तर्हि-अनुभवः भ्रमः ॥७।१९२।१६॥

tat-etat-asat-eva~Adi tat tarhi-anubhava: bhrama: ||7|192|16||

.

prAmANika-vicAreNa

thru inquiry into evidence

prekSitam yan_na labhyate

tad-etad-asad-eva~Adi

tat tarhy-anubhava:_bhrama:

*sv.16 That which is not realised when enquired into is unreal; and if it is experienced to be real, such experience is delusion.

*vlm.16. It is evident by rational reasoning, that whatever is invisible and imperciptible to us, the same is called as asat or not being, and the conception of idea or that is termed an error.

 

यन् ए_अस्ति_इति परिच्छिन्नम् प्रमाणैः सु.विचारितम् ।

yat_na_asti_iti paricchinnam pramANai: su.vicAritam |

ख.पुष्प.शश.शृङ्ग.आभम् तत् कथम् लभ्यते सतः ॥७।१९२।१७॥

kha-puSpa-zaza-zRGga~Abham tat katham labhyate sata: ||7|192|17||

.

yan na asti iti

what is not so = paricchinnam

determined = pramANai: su.vicAritam

by close inquiry into evidence

kha-puSpa-zaza-zRGga~Abham

is like seeing flowers in the sky, or the horns of the Hare in the Moon tat katham labhyate sata:

how is that_got really?

*vlm.17. That which is not clearly obtained by any proof or reasoning, and is as impossible as the sky-flower or the horn of a hare, how can that be believed to be as anything in existence.

*sv. When a certain thing is not to be found after intense and protracted enquiry, it is surely unreal like the barren woman's son.

*jd.17 – yan na asti iti - what is not so = paricchinnam - determined = pramANai: su.vicAritam - with evidences reasoning = kha-puSpa-zaza-zRGga~Abham - sky-flower-hare/moon-horn-appearance – looking like flowers in the sky, or the horns of the Hare in the Moon = tat katham labhyate sata: - how is that_got really?

 

सर्वतः प्रेक्ष्यमाणः_अपि यः कुतःचिन् न लभ्यते ।

sarvata: prekSyamANa:_api ya: kuta:cit_na labhyate |

तस्य स्यात् कीदृशी सत्ता वन्ध्या-तनय=रूपिणः ॥७।१९२।१८॥

tasya syAt kIdRzI sattA vandhyA-tanaya=rUpiNa: ||7|192|18||

.

sarvata:

from everything / completely

prekSyamANa: api tho being observed

ya: kutas-cit_na labhyate

what for whatever reason is not_got

tasya syAt of that there would be some sort of state of reality

kIdRzI sattA

vandhyA-tanaya-rUpiNa:

the shape of a barren woman's child.

*vlm.18. And a thing however apparent to sight, but having no cause or evidente of its reality, cannot be believed as thing in existence, but it must be a nullity like the issue of a barren woman.

*sv. When a certain thing is not to be found after intense and protracted enquiry, it is surely unreal like the barren woman's son.

 

भ्रान्तिः_न सम्भवति_एव तस्मात् का.चित् कदाचन ।

bhrAnti:_na sambhavati_eva tasmAt kA.cit kadAcana |

निरावरण.विज्ञान.घनम् एव_इदम् आततम् ॥७।१९२।१९॥

nirAvaraNa-vijJAna-ghanam eva_idam Atatam ||7|192|19||

.

bhrAnti.delusion - na sambhavati eva - does not ever come.to.be = tasmAt.from.that/therefore - kA.cit kadAcana – whatever anywhen -

nirAvaraNa.unveiled-vijJAna.understanding-ghana.thick/cloud-m eva.indeed_idam.this Atata.vast/extent-m

...

*sv.19 But, then, the unreal does not exist at all at any time. Therefore, all this is pervaded and permeated by the mass of consciousness without any veils.

*vlm.19. Therefore there can no error at any time, nor can an error ever produce anything whatever; it is therefore the manifest omniscience of Providence, that is conspicuous in every part of this wide and grand display.

* bhrAnti.delusion - na sambhavati eva - does not ever come.to.be = tasmAt.from.that/therefore - kA.cit kadAcana – whatever anywhen - nirAvaraNa.unveiled-vijJAna.understanding-ghana.thick/cloud-m eva.indeed_idam.this Atata.vast/extent-m

 

यत् किम्चित्_जगत्_अद्य_अत्र भाति_इदम् परम् एव तत् ।

yat kimcit_jagat adya_atra bhAti_idam param eva tat |

परम् परे परापूर्णे पूर्णम् एव_अवतिष्ठते ॥७।१९२।२०॥

param pare parApUrNe pUrNam eva_avatiSThate ||7|192|20||

.

...

yat.which – kimcit.whatever - jagat.world - adya.now - atra.here - bhAti.shines/appears idam.this –

param eva tat |

param pare parApUrNe –

pUrNam eva_avatiSThate

.

whatever this world appears to be here and now

That is far beyond & beyond the beyond

:

fullness only is its state

.

*vlm. Whatever then is seen now to shine before us, is the manifestation of Supreme being itself; the same Supreme spirit fills this plenitude, and is full with it in itself.

*sv. What shines as the world is but the supreme being; and the supreme being alone exists in the supreme being.

 

न भातम् न च न_अभातम् इह किम्चित् कदाचन ।

na bhAtam na ca na_abhAtam iha kimcit kadAcana |

इदम् इत्थम् स्थितम् स्वच्छम् शान्तम् एव जगत्_वपुः ॥७।१९२।२१॥

idam ittham sthitam svaccham zAntam eva jagat_vapu: ||7|192|21||

.

na bhAtam na ca na_a-bhAtam - not shining nor unshining =

iha kimcit kadAcana – here anything anywhen =

idam ittham sthitam svaccham

zAntam eva jagat-vapu: - .

*vlm.21. There is nothing that is either shining or unshining here at any time, unless it be the calm and quiet and transparent spirit of God, that inheres in its body of the mundane world.

*sv. What shines as the world is but the supreme being; and the supreme being alone exists in the supreme being. There is no light and there is no darkness.

 

अजम् अमरम् अहार्य-जुष्टम्

ajam amaram ahArya-juSTam

परम.विकारि निरामयम् समन्तात् ।

parama-vikAri nirAmayam samantAt |

पदम् अहम् उदितम् ततम् हि शुद्धम्

padam aham uditam tatam hi zuddham

निर्.अहम् अन्.एकम् अथ_अद्वयम् विकासि ॥७।१९२।२२॥

nir.aham an.ekam atha_advayam vikAsi ||7|192|22||

.

ajam - unborn = amaram - undying =

ahArya-juSTam unalterably juSTam

parama-vikAri

nirAmayam changeless

samantAt al.around/entirely

padam aham uditam tatam hi zuddham

niraham anekam atha advayam vikAsi

#hR #hArya #ahArya not to be removed; unalterable.

*sv.22 The supreme being alone exists as whatever exists.

*vlm.22. It is the one unborn, undying and unchanging everlasting Being, that is the most adorable and ever adored Lord of all, that fills and pervades the whole with his essence. He only is the word ego, selfmanifest-pure and all pervading, while I and all others are without our egoism, and shine only in that unity; (literally, without our duality)

#juS - #juSTa‑ – acceptable, welcome, pleasant; wont, visited, frequented; surrounded by, endowed with, possessed of (instr. or ---).

 

.

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:

FM7193 WHAT RÂMA KNOWS 3.NV29 .z17

https://www.dropbox.com/s/bxqavarjpyp8532/fm7193%203.nv29%20WHAT%20rAma%20KNOWS%20.z17.docx?dl=0

FM.7.150-FM.7.199

https://www.dropbox.com/s/f96jxsmgm56ly5y/FM.7.150-FM.7.199.docx?dl=0

 

+++

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

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[Jiva Das]

 

FM7192 ON MISCONCEPTION 3.NV28 .z22

https://www.dropbox.com/s/asrkehjd99dg2ta/fm7192%203.nv28%20On%20Misconception%20.z22.docx?dl=0

FM.7.150.FM.7.199

https://www.dropbox.com/s/f96jxsmgm56ly5y/FM.7.150.FM.7.199.docx?dl=0

 

oॐm

 

 

 

FM.7.192

 

ON MISCONCEPTION

 

RAAMA said–

 

अहो नु सुचिरम् कालम् सम्भ्रान्ता वयमन्तरे ।

aho nu suciram kAlam sambhrAntA vayam antare |

अपरिज्ञातमात्रेण संसारपरमाम्बरे ॥७।१९२।१॥

aparijJAta.mAtreNa saMsAra.paramAmbare ||7|192|1||

.

aho nu suciram kAlam O for a very long time /

sambhrAntA vayam antare we have gone wandering within |

aparijJAta.mAtreNa becuz.of a lack of understanding \

saMsAra.paramAmbare

.

aho nu suciram kAlam alas now for a very long time sambhrAntA vayam antare wandering we within

a.parijJAta.mAtreNa

saMsAra.paramAmbare

.

*sv.1 RAMA said: Alas, for a long time we have roamed this infinite space, without knowing the reality, and deluded.

*vlm.1 RÁMA rejoined and said:—Alas! that I have so long strayed about, in the erroneous maze of the world; without the knowledge of its being a mere void and vacUm.

 

बुद्धे यावदियम् नाम जगद्भ्रान्तिर्न किम्चन ।

buddhe yAvat iyam nAma jagat.bhrAnti: na kimcana |

न चाभून्न च वास्तीयम् न च नाम भविष्यति ॥७।१९२।२॥

na ca abhUt na ca vA asti iyam na ca nAma bhaviSyati ||7|192|2||

.

buddhe yAvat iyam nAma /

jagat.bhrAnti: na kimcana |

na ca abhUt na ca vA asti iyam \

na ca nAma bhaviSyati

.

buddhe yAvat so.long.as there is awakening iyam nAma jagat.bhrAnti: na kimcana this very world.delusion is not anyhow na ca abhUn it neither was na ca vA asti

neither is iyam na ca nAma bhaviSyati nor will it be This

.

*sv.2. This illusion of world.appearance vanishes when one is awakened and enlightened. Then one realises that it has never been, it is not and it will never be.

*vlm.2 I now come to know the fallacy of my conception of the world, which is but a mere nullity; which never is nor was, nor shall ever prove to be a positive reality.

 

सर्वम् शान्तम् निरालम्बम् विज्ञानम् केवलम् स्थितम् ।

sarvam zAntam nirAlambam vijJAnam kevalam sthitam |

अनन्तम् चिद्घनम् व्योम नीरागमपकल्पनम् ॥७।१९२।३॥

anantam cit ghanam vyoma nIrAgam apakalpanam ||7|192|3||

.

sarvam zAntam nirAlambam /

vijJAnam kevalam sthitam |

anantam cit ghanam vyoma \

nIrAgam apakalpanam

.

*AB. yata: apakalpanam ata eva tadraJjanAbhAvAn nIrAgam ||7|192|

*vlm.3. It is all still and supportless, and existing in our false knowledge of it; it is an endless formation of the solid intellect, and a mere vacuous conception of ours, without any figure or form or colour or mark of its own.

*sv. All this is pure consciousness and supreme peace; it exists as the infinite. All this is indeed the supreme consciousness which appeared to us to be samsara because we had not rightly understood its nature.

##klRp . *kalpana . *apakalpana (no cit. found) vyoma nIrAgam apakalpanam y7192.003. (yata: apakalpanam ata eva tad raJjanAbhAvAn nIrAgam || ABComm.)

 

परमाकाशमेवेदमपरिज्ञातमात्रकम् ।

paramAkAzam eva idam a.parijJAta.mAtrakam |

संसारतामिवास्माकम् गतम् चित्रमहो नु भोः ॥७।१९२।४॥

saMsAratAm iva asmAkam gatam citram aho nu bho: ||7|192|4||

.

paramAkAzam eva idam /

a.parijJAta.mAtrakam |

saMsAratAm iva asmAkam \

gatam citram aho nu bho:

.

*vlm.4. It is the transcendental vacUm and of a wholly inconceivable nature; and yet how wonderous it is, that we call this our world, our earth and the sphere of our action.

*sv. All this is pure consciousness and supreme peace; it exists as the infinite. All this is indeed the supreme consciousness which appeared to us to be samsara because we had not rightly understood its nature.

 

इत्थम् द्वैतमिदम् भातमिमे लोका इमेऽद्रयः ।

ittham dvaitam idam bhAtam ime lokA ime adraya: |

परमाकाशमित्यच्छमेवानाच्छमिव स्थितम् ॥७।१९२।५॥

paramAkAzam iti accham eva an.accham iva sthitam ||7|192|5||

.

ittham dvaitam idam bhAtam /

ime lokA ime adraya: |

paramAkAzam iti accham \

eva an.accham iva sthitam

.

ittham dvaitam such a duality idam bhAtam this has appeared ime lokA ime adraya: these worlds, these mountains paramAkAzam Absolute.Space is clear tho seeming to be unclear iti accham eva an.accham iva sthitam

.

*vlm.5. How it appears as a duality (apart from the unity of God), and how these worlds and mountains seen as separate and solid bodies of themselves; when they are in reality but the pellucid sky appearing as thick and opaque to our misconception of them.

*sv. All this is pure consciousness and supreme peace; it exists as the infinite. All this is indeed the supreme consciousness which appeared to us to be samsara because we had not rightly understood its nature.

* ittham dvaitam such a duality idam bhAtam this has appeared ime lokA ime adraya: these worlds, these mountains paramAkAzam Absolute.Space is clear tho seeming to be unclear iti accham eva an.accham iva sthitam

 

सर्गादौ परलोकादौ स्वप्नादौ कल्पनादिके ।

sarga.Adau paraloka.Adau svapna.Adau kalpanA.Adike |

चिदेव चेत्यवद्भाति कुतोऽन्या किल दृश्यधीः ॥७।१९२।६॥

cit eva cetyavat bhAti kuta: anyA kila dRzya.dhI: ||7|192|6||

.

sarga.Adau paraloka.Adau /

svapna.Adau kalpanA.Adike |

cit eva cetyavat bhAti \

kuta: anyA kila dRzya.dhI:

.

the process of creation

the Other World

states of dream

imaginings

are only Consciousness appearing as conception

:

how else would there be objective thought

?

sarga.Adau paraloka.Adau svapna.Adau kalpanA.Adike | cit eva cetyavat bhAti kuta: anyA kila dRzya.dhI: .

.

*sv. ... it is consciousness alone that arises as its own object: how could there be another?

*vlm. ... only that shows itself as these intelligible objects, which could not otherwise present their visible aspects to our conceptions of them.

 

स्वर्गे वा नरके वा.अपि स्थितो ऽस्मि.इति मतिर्यदि ।

svarge vA narake vA api sthita: asmi iti mati: yadi |

तत्तस्या नरकस्य.अन्तो दृश्यम् संविन्मय.आत्मकम् ॥७।१९२।७॥

tat tasyA* narakasya anta: dRzyam saMvit maya*Atmakam ||7|192|7||

.

svarge vA narake vA api /

sthita: asmi iti mati: yadi |

tat tasyA* narakasya anta: \

dRzyam saMvit maya*Atmakam

.

*sv.7 When there is the notion, 'I am in heaven or I am in hell', one experiences that as a fact.

*vlm.7. The thought that I am situated in heaven or hell in this life, makes this world appear as such unto us; because the visibles are all objects or creatures of our consciousness of them. (It is the mind that makes a heaven of hell).

 

न.इदम् दृश्यम् न च द्रष्टा न सर्गो  न जगन् ए चित् ।

na idam dRzyam na ca draSTA na sarga: na jagat na cit |

न जाग्रत्.स्वप्न.सिद्ध.आदि किम् अपीदम् तद् अप्य् असत् ॥७।१९२।८॥

na jAgrat.svapna.siddha.Adi kim api idam tat api asat ||7|192|8||

.

this is not a perception

nor a perceiver

not creation

not the world

not Consciousness

.

na idam dRzyam na ca draSTA na sarga: na jagat na cit

na jAgrat.svapna.siddha*Adi not anything set in waking or dream

kim api idam whatever this is

tat apy asat – that too is unreal

.

*sv.8 There is no seer, no object, no creation, no world and not even consciousness; no waking, nor dreaming, nor sleep. What seems to be is also unreal.

*vlm.8 There is nothing as visible or its vision, nor this world or its creation, unless it is caused as such, by the intellect within us; it is neither a scene in our waking or sleeping, nor is this anything as real in its nature.

*jd.8 . na idam dRzyam . this is not a perception = na ca draSTA . nor a perceiver = na sarga: . not creation = na jagan . not the world = na cit . not cit.Consciousness = na jAgrat.svapna.siddha*Adi . not anything set in waking or dream = kim api idam .whatever this is = tat apy asat . thatever is unreal.

 

कुतो ऽस्याः सम्भवो भ्रान्तेर् इति चेस् दृश्यते मुने ।

kuta: asyA: sambhava: bhrAnte: iti cet dRzyate mune |

तद् एतद् अपि नो युक्तम् भ्रान्त्य.अभाव.अनुभूतितः ॥७।१९२।९॥

tat etat api no yuktam bhrAnti*abhAva*anubhUtita: ||7|192|9||

.

kuta: asyA: sambhava: . whence is the birth in this =

bhrAnte: . of delusion =

iti cet dRzyate . if it is seen to be so, . Muni, = tat.that . etat.this . api.too/also – na.u / na: . not at.all / for.us – yukta.suitable.m . thru bhrAnti.delusion*abhAva.nonBecoming/absence*anubhUti.knowledge.ta:

.

*sv.9 If one enquires, "How has this illusory perception of unreality come into being", such an enquiry is inappropriate: an illusion is not a reality.

*vlm.9. If this be but an erroneous sight, how could the negative error produce this positive spectacle, should it but a false conception of the mind, then tell me, O sage, how could this blank fallacy bring forth the thought of this real existence.

##bhU . #anubhU . *anubhUti . perception • knowledge from any source but memory • (in phil.) knowledge gained by means of the four pramANas (perception by the senses, inference, comparison, and verbal authority) • dignity, consequence. . y2004.xxx

 

भ्रा ntirx न सम्भव tyx एव निर्विकारे ज्ञतापदे ।

bhrAnti: na sambhavati eva nirvikAre jJatApade |

यत् त्व् इदम् भ्रान्तित.अज्ञानम् तत्तद् एव.इतरन् ए तत् ॥७।१९२।१०॥

yat tu idam bhrAntita*ajJAnam tat.tat eva itarat na tat ||7|192|10||

.

delusion never comes.to.be in the unchanging state of knowledge

but whatever is this delusive unWisdom

it is only that other, not That

.

*vlm.10. It is not possible for error, to creep into the infallible mind of omniscience; nor is it probable that error should reign over this perfect creation at large; it is therefore the Lord himself, that exhibits his glory in this manner.

##kR . #vikR . #nirvikR . *nirvikAra . unchanged, unchangeable, #svAtmany anastamaya.saMvidi nirvikAre. y3005.024 •• uniform, normal mbh.

* bhrAnti.delusion: . na sambhavati –does not come.to.be . eva.indeed = when nirvikAra.unchanging.e – jJatA.pade – in the state of knowledge = yat tu idam bhrAntita*ajJAnam – but whatever is this delusive unWisdom = tat tat eva . that is that only = itarat na tat – another is not that.

 

निर्.अन्तरे निर्.आद्यन्ते व्योम्नि शैल.उदरे अथवा ।

nir.antare nir.Adyante vyomni zaila*udare athavA |

कुतो ऽन्यता.कल्पकम् स्याज् ज्ञ.पदे च अ.विकारिणि ॥७।१९२।११॥

kuta: anyatA.kalpakam syAt jJa.pade ca a.vikAriNi ||7|192|11||

.

nir.antare . when without middle

nir.Adyante without beginning or end

vyomni zaila*udare athavA in the sky or a mountain cave

kutas anyatA.kalpakam syAt jJa.pade ca a.vikAriNi

,

*vlm.10. It is not possible for error, to creep into the infallible mind of omniscience; nor is it probable that error should reign over this perfect creation at large; it is therefore the Lord himself, that exhibits his glory in this manner.

*vlm.11. What can we think otherwise of the continuity of space, infinity of vacUm and infinity of time, than they are the attributes of omnipotence; and how are we to look on the transparancy of the air and crystal, without thinking them as manifestation of his nature?

*sv.10.11 Illusion does not arise in consciousness which is incorruptible. Hence what appears to be illusion is also consciousness.

 

मिथ्या एव अनुभवो भ्रान्तेः स्वप्ने स्व.मरण.उपमः ।

mithyA eva anubhava: bhrAnte: svapne sva.maraNa*upama: |

यत् अन्.आलोकनम् नाम शाम्यति इदम् विलोकनात् ॥७।१९२।१२॥

yat an.Alokanam nAma zAmyati idam vilokanAt ||7|192|12||

.

mithyA eva anubhava: bhrAnte: false indeed is the experience of Delusion =

svapne sva.maraNa*upama: like your own death in a dream =

yad an.Alokanam nAma zAmyati idam vilokanAt .

.

#lok #Alok #Alokana

#lok #vilok #vilokana

*sv.12 Illusory perception arises on account of non.understanding, like one's own death in a dream; when one enquires into the nature of the reality, the illusion vanishes.

*vlm.12. An erroneous notion is as false, as the sight of one's own death in a dream; but how can this world which is so palpable to sight, be lost to or expunged from our sight, without losing our sight of its great manifester also? (To ignore the world is to ignore its maker also, as the denial of God leads to that of the world).

 

मृगतृष्ण.अम्बु.गन्धर्व.नगर.द्वि.इन्दु.विभ्रमः ।

mRgatRSNa*ambu.gandharva.nagara.dvi.indu.vibhrama: |

तथा अविद्या.भ्रमः च अयम् विचारान् न उपलभ्यते ॥७।१९२।१३॥

tathA avidyA.bhrama: ca ayam vicArAn na upalabhyate ||7|192|13||

.

mRgatRSNa.ambu.gandharva.nagara.dvi.indu.vibhrama:

mirage.water.gandharva.city.double.moon.vibhrama =

tathA avidyA.bhrama: ca ayam vicArAn na upalabhyate

.

*vlm.13. The sights of the mirage, fairy cities and double moons in the sky, are of course deceptions of vision and productions of our error; but the same analogy does not apply to our sight of the world.

*sv.13.14 It is like the fear of ghosts that exists in the mind of a young boy: it becomes deep.rooted when there is no enquiry, but on enquiry it ceases.

 

बाल.वेताल.वत् भ्रान्तिः न विद्या जाग्रगा अपि हि ।

bAla.vetAla.vat bhrAnti: na vidyA jAgragA api hi |

अ.विचारेण संरूढा विचारेण उपशाम्यति ॥७।१९२।१४॥

a.vicAreNa saMrUDhA vicAreNa upazAmyati ||7|192|14||

.

bAla.vetAla.vat

like a boy and a zombie

bhrAntir na vidyA jAgragA api hi a.vicAreNa saMrUDhA vicAreNa upazAmyati .

.

*vlm.14. The boys' apparitions of ghosts, never lay hold on adults and the waking, nor on any one in the day light and open air; this and similar errors arise in our ignorance only, but they vanish upon our second thought and true knowledge of them.

*sv.13.14 It is like the fear of ghosts that exists in the mind of a young boy: it becomes deep.rooted when there is no enquiry, but on enquiry it ceases.

*AB. ... jAgra: ghaJarthe जाग्रःघञर्थे ???

 

कुत आसीत् इति मुने न अत्र प्रश्नः विराजते ।

kuta AsIt iti mune na atra prazna: virAjate |

सत एव विचारेण लाभः भवति न अ.सतः ॥७।१९२।१५॥

sata* eva vicAreNa lAbha: bhavati na a.sata: ||7|192|15||

.

kuta AsId . "Whence/why was.it?" . iti mune . such, Muni, . na atra prazno virAjate . does not shine here as a question (is not too bright) . sata: eva . only of the Real . vicAreNa . thru Inquiry . lAbha: bhavati . is there the getting . na asata: not of the unReal

.

#rAj #virAj to rule; to shine, glitter.

*AB.

*sv.15 Hence, the question, 'How has the unreal come into being' is improper; there is meaning only in enquiry concerning the reality, not the unreal.

*vlm.15. It is improper in this place to raise the question, regarding whence this bugbear of error could rise among mankind; since it is evident from our own reasoning, that there is no such thing as avidyá or ignorance, (which is the cause of error) ever in existence, nor an asat or not being even in being. (Because the Veda says Sanskrit the existence existed from before).

* kuta AsId . "Whence/why was.it?" . iti mune . such, Muni, . na atra prazno virAjate . does not shine here as a question (is not too bright) . sata: eva . only of the Real . vicAreNa . thru Inquiry . lAbha: bhavati . is there the getting . na asata: not of the unReal.

 

प्रामाणिक.विचारेण प्रेक्षितम् यन् ए लभ्यते ।

prAmANika.vicAreNa prekSitam yat na labhyate |

तत्.एतत्.असत्.एव.आदि तत् तर्हि.अनुभवः भ्रमः ॥७।१९२।१६॥

tat.etat.asat.eva*Adi tat tarhi.anubhava: bhrama: ||7|192|16||

.

prAmANika.vicAreNa

thru inquiry into evidence

prekSitam yan na labhyate

tad.etad.asad.eva*Adi

tat tarhy.anubhava: bhrama:

*sv.16 That which is not realised when enquired into is unreal; and if it is experienced to be real, such experience is delusion.

*vlm.16. It is evident by rational reasoning, that whatever is invisible and imperciptible to us, the same is called as asat or not being, and the conception of idea or that is termed an error.

 

यन् ए अस्ति इति परिच्छिन्नम् प्रमाणैः सु.विचारितम् ।

yat na asti iti paricchinnam pramANai: su.vicAritam |

ख.पुष्प.शश.शृङ्ग.आभम् तत् कथम् लभ्यते सतः ॥७।१९२।१७॥

kha.puSpa.zaza.zRGga*Abham tat katham labhyate sata: ||7|192|17||

.

yan na asti iti

what is not so = paricchinnam

determined = pramANai: su.vicAritam

by close inquiry into evidence

kha.puSpa.zaza.zRGga*Abham

is like seeing flowers in the sky, or the horns of the Hare in the Moon tat katham labhyate sata:

how is that got really?

*vlm.17. That which is not clearly obtained by any proof or reasoning, and is as impossible as the sky.flower or the horn of a hare, how can that be believed to be as anything in existence.

*sv. When a certain thing is not to be found after intense and protracted enquiry, it is surely unreal like the barren woman's son.

*jd.17 – yan na asti iti . what is not so = paricchinnam . determined = pramANai: su.vicAritam . with evidences reasoning = kha.puSpa.zaza.zRGga*Abham . sky.flower.hare/moon.horn.appearance – looking like flowers in the sky, or the horns of the Hare in the Moon = tat katham labhyate sata: . how is that got really?

 

सर्वतः प्रेक्ष्यमाणः अपि यः कुतःचिन् न लभ्यते ।

sarvata: prekSyamANa: api ya: kuta:cit na labhyate |

तस्य स्यात् कीदृशी सत्ता वन्ध्या.तनय=रूपिणः ॥७।१९२।१८॥

tasya syAt kIdRzI sattA vandhyA.tanaya=rUpiNa: ||7|192|18||

.

sarvata:

from everything / completely

prekSyamANa: api tho being observed

ya: kutas.cit na labhyate

what for whatever reason is not got

tasya syAt of that there would be some sort of state of reality

kIdRzI sattA

vandhyA.tanaya.rUpiNa:

the shape of a barren woman's child.

*vlm.18. And a thing however apparent to sight, but having no cause or evidente of its reality, cannot be believed as thing in existence, but it must be a nullity like the issue of a barren woman.

*sv. When a certain thing is not to be found after intense and protracted enquiry, it is surely unreal like the barren woman's son.

 

भ्रान्तिः न सम्भवति एव तस्मात् का.चित् कदाचन ।

bhrAnti: na sambhavati eva tasmAt kA.cit kadAcana |

निरावरण.विज्ञान.घनम् एव इदम् आततम् ॥७।१९२।१९॥

nirAvaraNa.vijJAna.ghanam eva idam Atatam ||7|192|19||

.

bhrAnti.delusion . na sambhavati eva . does not ever come.to.be = tasmAt.from.that/therefore . kA.cit kadAcana – whatever anywhen .

nirAvaraNa.unveiled.vijJAna.understanding.ghana.thick/cloud.m eva.indeed idam.this Atata.vast/extent.m

...

*sv.19 But, then, the unreal does not exist at all at any time. Therefore, all this is pervaded and permeated by the mass of consciousness without any veils.

*vlm.19. Therefore there can no error at any time, nor can an error ever produce anything whatever; it is therefore the manifest omniscience of Providence, that is conspicuous in every part of this wide and grand display.

* bhrAnti.delusion . na sambhavati eva . does not ever come.to.be = tasmAt.from.that/therefore . kA.cit kadAcana – whatever anywhen . nirAvaraNa.unveiled.vijJAna.understanding.ghana.thick/cloud.m eva.indeed idam.this Atata.vast/extent.m

 

यत् किम्चित् जगत् अद्य अत्र भाति इदम् परम् एव तत् ।

yat kimcit jagat adya atra bhAti idam param eva tat |

परम् परे परापूर्णे पूर्णम् एव अवतिष्ठते ॥७।१९२।२०॥

param pare parApUrNe pUrNam eva avatiSThate ||7|192|20||

.

...

yat.which – kimcit.whatever . jagat.world . adya.now . atra.here . bhAti.shines/appears idam.this –

param eva tat |

param pare parApUrNe –

pUrNam eva avatiSThate

.

whatever this world appears to be here and now

That is far beyond & beyond the beyond

:

fullness only is its state

.

*vlm. Whatever then is seen now to shine before us, is the manifestation of Supreme being itself; the same Supreme spirit fills this plenitude, and is full with it in itself.

*sv. What shines as the world is but the supreme being; and the supreme being alone exists in the supreme being.

 

न भातम् न च न अभातम् इह किम्चित् कदाचन ।

na bhAtam na ca na abhAtam iha kimcit kadAcana |

इदम् इत्थम् स्थितम् स्वच्छम् शान्तम् एव जगत् वपुः ॥७।१९२।२१॥

idam ittham sthitam svaccham zAntam eva jagat vapu: ||7|192|21||

.

na bhAtam na ca na a.bhAtam . not shining nor unshining =

iha kimcit kadAcana – here anything anywhen =

idam ittham sthitam svaccham

zAntam eva jagat.vapu: . .

*vlm.21. There is nothing that is either shining or unshining here at any time, unless it be the calm and quiet and transparent spirit of God, that inheres in its body of the mundane world.

*sv. What shines as the world is but the supreme being; and the supreme being alone exists in the supreme being. There is no light and there is no darkness.

 

अजम् अमरम् अहार्य.जुष्टम्

ajam amaram ahArya.juSTam

परम.विकारि निरामयम् समन्तात् ।

parama.vikAri nirAmayam samantAt |

पदम् अहम् उदितम् ततम् हि शुद्धम्

padam aham uditam tatam hi zuddham

निर्.अहम् अन्.एकम् अथ अद्वयम् विकासि ॥७।१९२।२२॥

nir.aham an.ekam atha advayam vikAsi ||7|192|22||

.

ajam . unborn = amaram . undying =

ahArya.juSTam unalterably juSTam

parama.vikAri

nirAmayam changeless

samantAt al.around/entirely

padam aham uditam tatam hi zuddham

niraham anekam atha advayam vikAsi

#hR #hArya #ahArya not to be removed; unalterable.

*sv.22 The supreme being alone exists as whatever exists.

*vlm.22. It is the one unborn, undying and unchanging everlasting Being, that is the most adorable and ever adored Lord of all, that fills and pervades the whole with his essence. He only is the word ego, selfmanifest.pure and all pervading, while I and all others are without our egoism, and shine only in that unity; (literally, without our duality)

#juS . #juSTa. – acceptable, welcome, pleasant; wont, visited, frequented; surrounded by, endowed with, possessed of (instr. or ...).

@@@

DN7192 ON MISCONCEPTION 3.NV28

सर्ग ७.१९२

sarga 7.192

राम उवाच ।

rAma* uvAca |

अहो नु सुचिरम् कालम् सम्भ्रान्ता वयम् अन्तरे ।

aho nu suciram kAlam sambhrAntA vayam antare |

अपरिज्ञातमात्रेण संसारपरमाम्बरे ॥७।१९२।१॥

aparijJAta.mAtreNa saMsAra.paramAmbare ||7|192|1||

बुद्धे यावत् इयम् नाम जगत्.भ्रान्तिः न किम्चन ।

buddhe yAvat iyam nAma jagat.bhrAnti: na kimcana |

न च अभून् ए च वा अस्ति इयम् न च नाम भविष्यति ॥७।१९२।२॥

na ca abhUt na ca vA asti iyam na ca nAma bhaviSyati ||7|192|2||

सर्वम् शान्तम् निरालम्बम् विज्ञानम् केवलम् स्थितम् ।

sarvam zAntam nirAlambam vijJAnam kevalam sthitam |

अनन्तम् चित् घनम् व्योम नीरागम् अपकल्पनम् ॥७।१९२।३॥

anantam cit ghanam vyoma nIrAgam apakalpanam ||7|192|3||

परमाकाशम् एव इदम् अ.परिज्ञातमात्रकम् ।

paramAkAzam eva idam a.parijJAta.mAtrakam |

संसारताम् इव अस्माकम् गतम् चित्रम् अहो नु भोः ॥७।१९२।४॥

saMsAratAm iva asmAkam gatam citram aho nu bho: ||7|192|4||

इत्थम् द्वैतम् इदम् भातम् इमे लोका इमे अद्रयः ।

ittham dvaitam idam bhAtam ime lokA ime adraya: |

परमाकाशम् इty अच्छम् एव अन्.अच्छम् इव स्थितम् ॥७।१९२।५॥

paramAkAzam iti accham eva an.accham iva sthitam ||7|192|5||

सर्ग.आदौ परलोक.आदौ स्वप्न.आदौ कल्पना.आदिके ।

sarga.Adau paraloka.Adau svapna.Adau kalpanA.Adike |

चिद् एव चेत्यवत् भाति कुतो ऽन्या किल दृश्य.धीः ॥७।१९२।६॥

cit eva cetyavat bhAti kuta: anyA kila dRzya.dhI: ||7|192|6||

स्वर्गे वा नरके वा अपि स्थितो ऽस्मि इति मतिः यदि ।

svarge vA narake vA api sthita: asmi iti mati: yadi |

तत् तस्या नरकस्य अन्तः दृश्यम् संवित् मय.आत्मकम् ॥७।१९२।७॥

tat tasyA narakasya anta: dRzyam saMvit maya*Atmakam ||7|192|7||

न इदम् दृश्यम् न च द्रष्टा न सर्गः न जगन् ए चित् ।

na idam dRzyam na ca draSTA na sarga: na jagat na cit |

न जाग्रत्.स्वप्न.सिद्ध.आदि किम् अपि इदम् तत् अpy असत् ॥७।१९२।८॥

na jAgrat.svapna.siddha.Adi kim api idam tat api asat ||7|192|8||

कुतो ऽस्याः सम्भवो भ्रान्तेः इति चेत् दृश्यते मुने ।

kuta: asyA: sambhava: bhrAnte: iti cet dRzyate mune |

तद् एतत् अपि नो युक्तम् भ्रान्ति.अभाव.अनुभूतितः ॥७।१९२।९॥

tat etat api no yuktam bhrAnti*abhAva*anubhUtita: ||7|192|9||

भ्रान्तिः न सम्भवति एव निर्विकारे ज्ञतापदे ।

bhrAnti: na sambhavati eva nirvikAre jJatApade |

यत् त्व् इदम् भ्रान्तित.अज्ञानम् तत्.तद् एव इतरन् ए तत् ॥७।१९२।१०॥

yat tu idam bhrAntita*ajJAnam tat.tat eva itarat na tat ||7|192|10||

निर्.अन्तरे निर्.आद्यन्ते व्योम्नि शैल.उदरे अथवा ।

nir.antare nir.Adyante vyomni zaila*udare athavA |

कुतो ऽन्यता.कल्पकम् स्याज् ज्ञ.पदे च अ.विकारिणि ॥७।१९२।११॥

kuta: anyatA.kalpakam syAt jJa.pade ca a.vikAriNi ||7|192|11||

मिथ्या एव अनुभवो भ्रान्तेः स्वप्ने स्व.मरण.उपमः ।

mithyA eva anubhava: bhrAnte: svapne sva.maraNa*upama: |

यत् अन्.आलोकनम् नाम शाम्यति इदम् विलोकनात् ॥७।१९२।१२॥

yat an.Alokanam nAma zAmyati idam vilokanAt ||7|192|12||

मृगतृष्ण.अम्बु.गन्धर्व.नगर.द्वि.इन्दु.विभ्रमः ।

mRgatRSNa*ambu.gandharva.nagara.dvi.indu.vibhrama: |

तथा अविद्या.भ्रमः च अयम् विचारान् न उपलभ्यते ॥७।१९२।१३॥

tathA avidyA.bhrama: ca ayam vicArAn na upalabhyate ||7|192|13||

बाल.वेताल.वत् भ्रान्तिः न विद्या जाग्रगा अपि हि ।

bAla.vetAla.vat bhrAnti: na vidyA jAgragA api hi |

अ.विचारेण संरूढा विचारेण उपशाम्यति ॥७।१९२।१४॥

a.vicAreNa saMrUDhA vicAreNa upazAmyati ||7|192|14||

कुत आसीत् इति मुने न अत्र प्रश्नः विराजते ।

kuta: AsIt iti mune na atra prazna: virAjate |

सत एव विचारेण लाभः भवति न अ.सतः ॥७।१९२।१५॥

sata* eva vicAreNa lAbha: bhavati na a.sata: ||7|192|15||

प्रामाणिक.विचारेण प्रेक्षितम् यन् ए लभ्यते ।

prAmANika.vicAreNa prekSitam yat na labhyate |

तत्.एतत्.असत्.एव.आदि तत् तर्हि.अनुभवः भ्रमः ॥७।१९२।१६॥

tat.etat.asat.eva*Adi tat tarhi.anubhava: bhrama: ||7|192|16||

यन् ए अस्ति इति परिच्छिन्नम् प्रमाणैः सु.विचारितम् ।

yat na asti iti paricchinnam pramANai: su.vicAritam |

ख.पुष्प.शश.शृङ्ग.आभम् तत् कथम् लभ्यते सतः ॥७।१९२।१७॥

kha.puSpa.zaza.zRGga*Abham tat katham labhyate sata: ||7|192|17||

सर्वतः प्रेक्ष्यमाणः अपि यः कुतःचिन् न लभ्यते ।

sarvata: prekSyamANa: api ya: kuta:cit na labhyate |

तस्य स्यात् कीदृशी सत्ता वन्ध्या.तनय=रूपिणः ॥७।१९२।१८॥

tasya syAt kIdRzI sattA vandhyA.tanaya=rUpiNa: ||7|192|18||

भ्रान्तिः न सम्भवति एव तस्मात् का.चित् कदाचन ।

bhrAnti: na sambhavati eva tasmAt kA.cit kadAcana |

निरावरण.विज्ञान.घनम् एव इदम् आततम् ॥७।१९२।१९॥

nirAvaraNa.vijJAna.ghanam eva idam Atatam ||7|192|19||

यत् किम्चित् जगत् अद्य अत्र भाति इदम् परम् एव तत् ।

yat kimcit jagat adya atra bhAti idam param eva tat |

परम् परे परापूर्णे पूर्णम् एव अवतिष्ठते ॥७।१९२।२०॥

param pare parApUrNe pUrNam eva avatiSThate ||7|192|20||

न भातम् न च न अभातम् इह किम्चित् कदाचन ।

na bhAtam na ca na abhAtam iha kimcit kadAcana |

इदम् इत्थम् स्थितम् स्वच्छम् शान्तम् एव जगत् वपुः ॥७।१९२।२१॥

idam ittham sthitam svaccham zAntam eva jagat vapu: ||7|192|21||

अजम् अमरम् अहार्य.जुष्टम्

ajam amaram ahArya.juSTam

परम.विकारि निरामयम् समन्तात् ।

parama.vikAri nirAmayam samantAt |

पदम् अहम् उदितम् ततम् हि शुद्धम्

padam aham uditam tatam hi zuddham

निर्.अहम् अन्.एकम् अथ अद्वयम् विकासि ॥७।१९२।२२॥

nir.aham an.ekam atha advayam vikAsi ||7|192|22||

 

 

.

oॐm

.

 

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