FM.7.68 VASISHTHA'S VISION 3.ap26-27
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FM.7.68 vasiShTha's Vision 3.ap26-27 .z43
सर्ग ७.६८
विद्याधरी उवाच ।
vidyAdharI_uvAca |
ततः प्राचीनम् अभ्यासम् बोध-धारणया अमले ।
tata: prAcInam abhyAsam bodha-dhAraNayA amale |
कुर्वः प्रकटताम् तेन जगद् एष्यति शैल-गम् ॥७।६८।०१॥
kurva: prakaTatAm tena jagat eSyati zaila-gam ||7|68|01||
वसिष्ठ उवाच ।
vasiSTha* uvAca |
युक्ति-युक्ते तथा इत्य् उक्ते विद्याधर्या धर.उरसि ।
yukti-yukte tathA_iti_ukte vidyAdharyA dhara.urasi |
बद्ध.पद्म.आसनो ऽथ अहम् समाधाव् उदितो ऽभवम् ॥७।६८।२॥
baddha.padma.Asana:_atha_aham samAdhau_udita:_abhavam ||7|68|02||
सर्व.अर्थ-भावना-त्यागे चिन्.मात्र.एकान्त-भावितः ।
sarva.artha-bhAvanA-tyAge cit.mAtra.ekAnta-bhAvita: |
अत्यजम् तम् अहम् पूर्व-कथा.अर्थ-कलना.अमलम् ॥७।६८।३॥
atyajam tam aham pUrva-kathA.artha-kalanA.amalam ||7|68|03||
अथ चिद्.व्योमताम् प्राप्तः पराम् दृष्टिम् अहम् गतः ।
atha cit.vyomatAm prApta: parAm dRSTim aham gata: |
शरत् समय-सम्प्राप्तौ व्योम निर्मलताम् इव ॥७।६८।४॥
zarat samaya-samprAptau vyoma nirmalatAm iva ||7|68|04||
ततः सत्य.अवधान.एक-घन.अभ्यासेन देहके ।
tata: satya.avadhAna.eka-ghana.abhyAsena dehake |
मम आधिभौतिक-भ्रान्तिर् नूनम् अस्तम् उपागता ॥७।६८।०५॥
mama_Adhibhautika-bhrAnti:_nUnam astam upAgatA ||7|68|05||
उदय.अस्तमय.उन्मुक्ता सतत.उदयमयी अपि ।
udaya.astamaya.unmuktA satata.udayamayi_api |
महा.चिद्.व्योमता-स्वच्छा प्रोदिता इव तदा अभवत् ॥७।६८।६॥
mahA.cit.vyomatA-svacchA proditA_iva tadA_abhavat ||7|68|06||
अथ पश्याम्य् अहम् यावत् स्वस्य एव अमल-तेजसा ।
atha pazyAmi_aham yAvat svasya_eva_amala-tejasA |
वस्तुतस् तु न च आकाशम् न उपलः परम् एव तत् ॥७।६८।०७॥
vastuta:_tu na ca_AkAzam na_upala: param eva tat ||7|68|07||
परमार्थ-घनम् स्वच्छम् तत् तथा भाति ताद्र्शम् ।
paramArtha-ghanam svaccham tat tathA bhAti tAdRzam |
तथा भावनया ह्य् आत्मा मदीयो दृष्टवान् तथा ॥७।६८।८॥
tathA bhAvanayA hi_AtmA madIya:_dRSTavAn tathA ||7|68|08||
यथा स्वप्ने सुमहती दृष्टा गेहतया शिला ।
yathA svapne sumahatI dRSTA gehatayA zilA |
व्योम एव केवलम् तद्वत् सु.शुद्धम् चिन्नभः शिला ॥७।६८।९॥
vyoma eva kevalam tadvat su.zuddham cit.nabha: zilA ||7|68|09||
स्वयम् स्वप्न.अन्वितो ऽन्यस्य स्वप्न-पुंस्त्वम् गतो नरः ।
svayam svapna.anvita:_anyasya svapna-puMstvam gata:_nara: |
स्वप्ने ऽज्ञान-प्रबुद्धस्य यादृक्-तादृक्=स्वरूपतः ॥७।६८।१०॥
svapne_ajJAna-prabuddhasya yAdRk-tAdRk=svarUpata: ||7|68|10||
स्वप्न-स्थाणाम् शिरश् छिन्नम् येषाम् ते संसृतौ स्थिताः ।
svapna-sthANAm zira: chinnam yeSAm te saMsRtau sthitA: |
कालेन ज्ञान-लाभेन विना कुर्वन्तु किम् किल ॥७।६८।११॥
kAlena jJAna-lAbhena vinA kurvantu kim kila ||7|68|11||
बोधः कालेन भवति महा.मोहवताम् अपि ।
bodha: kAlena bhavati mahA.mohavatAm api |
यस्माद् न किम्चन अप्य् अस्ति ब्रह्म-तत्त्वाद् ऋते ऽक्षयम् ॥७।६८।१२॥
yasmAt_na kimcana_api_asti brahma-tattvAt_Rte_akSayam ||7|68|12||
अतस् तच् चिद्.घनम् स्वच्छम् ब्रह्माकाशम् शिलाकृति ।
ata:_tat_cit.ghanam svaccham brahmAkAzam zilAkRti |
दृष्टम् मया तथा तत्र न तु पृथ्व्य्.आदि सत् क्वचित् ॥७।६८।१३॥
dRSTam mayA tathA tatra na tu pRthvi.Adi sat kvacit ||7|68|13||
भूतानाम् आदि.सर्गे यच् छुद्धम् यत् पारमार्थिकम् ।
bhUtAnAm Adi.sarge yat_zuddham yat pAramArthikam |
वपुस् तदेव ह्य् एतेषाम् ध्यान-लभ्यम् अवस्थितम् ॥७।६८।१४॥
vapu:_tadeva hi_eteSAm dhyAna-labhyam avasthitam ||7|68|14||
ब्राह्मम् वपुर् हि भूतानाम् आत्मीयम् यत् पुरातनम् ।
brAhmam vapu:_hi bhUtAnAm AtmIyam yat purAtanam |
तदेव अद्य मनो.राज्यम् संकल्प इति कथ्यते ॥७।६८।१५॥
tadeva_adya mana:.rAjyam saMkalpa* iti kathyate ||7|68|15||
सत्ता आतिवाहिक्को देहस् तत्.परम् परमार्थतः ।
sattA_AtivAhika:_deha:_tat.param paramArthata: |
प्रत्यक्षम् परमम् यत् तत् तदाद्यम् कचनम् चितः ॥७।६८।१६॥
pratyakSam paramam yat_tat tadAdyam kacanam cita: ||7|68|16||
उद्यत् प्रथमम् अध्यक्षम् जीवस्य प्रथमम् वपुः ।
udyat prathamam adhyakSam jIvasya prathamam vapu: |
मनः प्रत्यक्षम् इत्य् उक्तम् तत् तेन अद्य एव दुर्धिया ॥७।६८।१७॥
mana: pratyakSam iti_uktam tat tena_adya_eva durdhiyA ||7|68|17||
योगि-प्रत्यक्षम् इत्य् उक्तम् मन:प्रत्यक्षम् इत्य् अपि ।
yogi-pratyakSam iti_uktam mana:pratyakSam iti_api |
तत् स्वम् एव चितो रूपम् गतम् एव अन्यताम् मुधा ॥७।६८।१८॥
tat svam eva cita:_rUpam gatam eva_anyatAm mudhA ||7|68|18||
इदम् अद्यतनम् नाम प्रत्यक्षम् असद् उत्थितम् ।
idam adyatanam nAma pratyakSam asat_utthitam |
असत् प्रत्यक्षम् एव इति विद्धि प्रत्यक्षम् अङ्ग तत् ॥७।६८।१९॥
asat pratyakSam eva_iti viddhi pratyakSam aGga tat ||7|68|19||
अहो नु चित्रा माया इयम् प्राक्.प्रत्यक्षे परोक्षिता ।
aho nu citrA mAyA_iyam prAk.pratyakSe parokSitA |
निर्नीता अस्मिन् त्व् अन्.अध्यक्षे प्रत्यक्ष-कलना आगता ॥७।६८।२०॥
nirnItA asmin tu an.adhyakSe pratyakSa-kalanA_AgatA ||7|68|20||
आतिवाहिक-देहत्वम् प्रत्यक्षम् प्रथम.उदितम् ।
AtivAhika-dehatvam pratyakSam prathama.uditam |
सत्यम् सर्व.गतम् विद्धि माया एव त्व् आधिभौतिकम् ॥७।६८।२१॥
satyam sarva.gatam viddhi mAyA_eva tu_Adhibhautikam ||7|68|21||
अनुभूता अपि न अस्त्य् एव हेम्नः कटकता यथा ।
anubhUtA_api na_asti_eva hemna: kaTakatA yathA |
तथा आतिवाहिकस्य आधिभौतिकत्वम् न विद्यते ॥७।६८।२२॥
tathA_AtivAhikasya_Adhibhautikatvam na vidyate ||7|68|22||
भ्रमम् अभ्रमताम् यातम् अभ्रमम् भ्रमताम् गतम् ।
bhramam abhramatAm yAtam abhramam bhramatAm gatam |
वेत्ति जीवो विचारेण विना अहो नु विमूढता ॥७।६८।२३॥
vetti jIva:_vicAreNa vinA aho nu vimUDhatA ||7|68|23||
आधिभौतिक-देहो ऽयम् विचारेण न लभ्यते ।
Adhibhautika-deha:_ayam vicAreNa na labhyate |
आतिवाहिक-देहस् तु किल लोक-द्वये ऽक्षयः ॥७।६८।२४॥
AtivAhika-deha:_tu kila loka-dvaye_akSaya: ||7|68|24||
आधिभौतिक-चिद् रूढा ह्य् आतिवाहिक-देहके ।
Adhibhautika-cit rUDhA hi_AtivAhika-dehake |
मरौ मरीचिकास्व् एव यथा मिथ्या एव वारिधीः ॥७।६८।२५॥
marau marIcikAsu_eva yathA mithyA_eva vAridhI: ||7|68|25||
जात.आधिभौतिकी संविद् आतिवाहिक-चित्-क्रमे ।
jAta.AdhibhautikI saMvid AtivAhika-cit-krame |
देह-दृष्टि-वशात् प्रौढा स्थाणौ पुरुष.धिर् इव ॥७।६८।२६॥
deha-dRSTi-vazAt prauDhA sthANau puruSa.dhi:_iva ||7|68|26||
शुक्तौ रजतता तापे जलता इन्दौ यथा द्विता ।
zuktau rajatatA tApe jalatA_indau yathA dvitA |
आधिभौतिकता तद्.वद् मायया एव आतिवाहिके ॥७।६८।२७॥
AdhibhautikatA tat.vat_mAyayA_eva_AtivAhike ||7|68|27||
यद् असत् तत् कृतम् सत्यम् यत् सत्यम् तद् असत्कृतम् ।
yat_asat tat kRtam satyam yat satyam tat_asatkRtam |
अहो नु मोह-माहात्म्यम् जीवस्य अस्य अविचारजम् ॥७।६८।२८॥
aho nu moha-mAhAtmyam jIvasya_asya_avicArajam ||7|68|28||
योग-प्रत्यक्षम् एव अस्ति किम्चिद् अस्ति तु मानसम् ।
yoga-pratyakSam eva_asti kimcit_asti tu mAnasam |
यस्माद् लोक-द्वय.आचारस् ताभ्याम् एव प्रसिध्यति ॥७।६८।२९॥
yasmAt_loka-dvaya.AcAra:_tAbhyAm eva prasidhyati ||7|68|29||
आद्यम् प्रत्यक्षम् उत्सृज्य यः सत्ये ऽस्मिन् कृत-स्थितिः ।
Adyam pratyakSam utsRjya ya: satye_asmin kRta-sthiti: |
प्रत्यक्षे मृगतृष्ण.अम्बु पीत्वा स सुखम् आस्थितः ॥७।६८।३०॥
pratyakSe mRgatRSNa.ambu pItvA sa* sukham Asthita: ||7|68|30||
यत् सुखम् दुःखम् एव आहुः क्षण-नाश.अनुभूतिभिः ।
yat sukham du:kham eva_Ahu: kSaNa-nAza.anubhUtibhi: |
अकृत्रिमम् अनाद्यन्तम् यत् सुखम् तत् सुखम् विदुः ॥७।६८।३१॥
akRtrimam anAdyantam yat sukham tat sukham vidu: ||7|68|31||
प्रत्यक्षेण एवम् अध्यक्षम् प्रत्यक्षम् प्रविचार्यताम् ।
pratyakSeNa_evam adhyakSam pratyakSam pra.vicAryatAm |
यद् आद्यम् तत् सद् अध्यक्षम् तत् प्रत्यक्षेण दृश्यताम् ॥७।६८।३२॥
yat_Adyam tat_sat_adhyakSam tat_pratyakSeNa dRzyatAm ||7|68|32||
लोक-त्रय.अनुभवदम् त्यक्त्वा प्रत्यक्षम् ऐहिकम् ।
loka-traya.anubhavadam tyaktvA pratyakSam aihikam |
माया.आत्मकम् यो गृह्णति न अस्ति मूढतमस् ततः ॥७।६८।३३॥
mAyA.Atmakam ya:_ gRhNati na_asti mUDhatama:_tata: ||7|68|33||
आतिवाहिकम् एव एषाम् भूतानाम् विद्यते वपुः ।
AtivAhikam eva_eSAm bhUtAnAm vidyate vapu: |
अत्र आधिभौतिक-व्याप्तिर् असत्या एव पिशाचिका ॥७।६८।३४॥
atra_Adhibhautika-vyApti:_asatyA_eva pizAcikA ||7|68|34||
अज्ञात-संकल्पमयम् प्रत्यक्षम् सत् कथम् भवेत् ।
ajJAta-saMkalpamayam pratyakSam sat katham bhavet |
स्वयम् एव न यत् सत्यम् तत् स्यात् कार्य.करम् कथम् ॥७।६८।३५॥
svayam eva na yat satyam tat syAt kArya.karam katham ||7|68|35||
यत्र प्रत्यक्षम् एव असद् अन्यत् किम् तत्र सद् भवेत् ।
yatra pratyakSam eva_asat_anyat kim tatra sat_bhavet |
क्व तत् सत्यम् भवेद् वस्तु यद् असिद्धेन साध्यते ॥७।६८।३६॥
kva tat satyam bhavet_vastu yat_a-siddhena sAdhyate ||7|68|36||
प्रत्यक्ष एव भावत्वे नष्टे क्व इव अनुमा.आदयः ।
pratyakSa* eva bhAvatve naSTe kva_iva_anumA.Adaya: |
उह्यन्ते वारणा यत्र तत्र ऊर्णायुषु का कथा ॥७।६८।३७॥
uhyante vAraNA yatra tatra_UrNAyuSu kA kathA ||7|68|37||
अतः प्रमाण-संसिद्धम् दृश्यम् न अस्त्य् एव कुत्रचित् ।
ata: pramANa-saMsiddham dRzyam na_asti_eva kutracit |
अनन्यद् इदम् अस्ति इव तत् तद् ब्रह्म घनम् घनम् ॥७।६८।३८॥
ananyat_idam asti_iva tat tat_brahma ghanam ghanam ||7|68|38||
स्वप्ने द्रष्टुः स्वम् एव अद्रिर् गृहे न अन्यस्य वै यथा ।
svapne draSTu: svam eva_adri:_gRhe na_anyasya vai yathA |
तथा तद्.भावनवतोर् आवयोः सा शिला एव चित् ॥७।६८।३९॥
tathA tat.bhAvanavato:_Avayo: sA zilA_eva cit ||7|68|39||
अयम् शैल इदम् व्योम जगद् एतद् इदम् त्व् अहम् ।
ayam zaila* idam vyoma jagat_etat_idam tu_aham |
इति चिन्मय आत्मा.अन्त: खम् चमत्.कुरुते स्वयम् ॥७।६८।४०॥
iti cit.maya* AtmA.anta: kham camat.kurute svayam ||7|68|40||
पश्यत्य् एतत् प्रबुद्ध.आत्मा न अप्रबुद्धः कदाचन ।
pazyati_etat prabuddha.AtmA na_aprabuddha: kadAcana |
श्रोतुः कथा.अर्थ=संवित्तिर् न अश्रोतुर् भवति क्वचित् ॥७।६८।४१॥
zrotu: kathA.artha=saMvitti: na_a.zrotu: bhavati kvacit ||7|68|41||
अप्रबुद्धम् इति भ्रान्तिर् एव इयम् सत्यताम् गता ।
aprabuddham iti bhrAnti:_eva_iyam satyatAm gatA |
क्षीबस्य सुस्थिरा एव नृत्यन्ति तरु-पर्वताः ॥७।६८।४२॥
kSIbasya susthirA* eva nRtyanti taru-parvatA: ||7|68|42||
सर्वत्र अप्रतिहतम् एक.रूप-बोधम्
sarvatra_apratihatam eka.rUpa-bodham
यत् पक्षम् शिवम् अनुबन्ध्य चित्-स्वरूपम् ।
yat pakSam zivam anubandhya cit-svarUpam |
प्रत्यक्ष.अन्तरम् इह पेलवम् श्रयन्ते
pratyakSa.antaram iha pelavam zrayante
ये मूढास् तृण-तनुभि: शठैर् अलम् तैः ॥७।६८।४३॥
ye mUDhA:_tRNa-tanubhi: zaThai:_alam tai: ||7|68|43||
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७०६९
fm7069 3.ap28-29 The vidyAdharI's Husband .z36
Oॐm
FM.7.68
VASISHTHA'S VISION
THE SORCERESS said—
ततः प्राचीनम् अभ्यासम् बोध-धारणया अमले ।
tata: prAcInam abhyAsam bodha-dhAraNayA amale |
कुर्वः प्रकटताम् तेन जगद् एष्यति शैल-गम् ॥७।६८।०१॥
kurva: prakaTatAm tena jagat eSyati zaila-gam ||7|68|01||
.
tatas.thence/from.that - prAcIna.former/in.front.of.m abhyAsa.(yogic).practice. m - thus prior practice - bodha-dhAraNayA amale - with supportive realization of the pure +
kurvas.x.prakaTa.manifest/apparent.ness.tAm x
tena - make evidency -
be sure therefore
jagad eSyati the world will come.to zaila-gam stone.going -
.
*vlm.1 The Nymph Continued:--
Now as it is the habit of long practice, combined with the understanding and cogitation of a subject, that makes one proficient in it; so these being applied to the meditation of the spiritual and pure soul, will cause the material world to vanish in the stone (we have been talking of).
***Yoga *dhAraNA -f.- - the act of holding, bearing, wearing, supporting, maintaining • the practice of dharma r7.79b.10 • retaining, keeping back (also in remembrance), a good memory • ~*dhAranA.Dhaaranaa.Contemplation/Recollection - collection or concentration of the mind (joined with the retention of breath) • (dhAraNAm .dhR, to exercise concentration • dhAraNAm gata - having composed one's self)
***Place - *prAcIna - turned towards the front or eastward; • former , Prior , preceding • prAcInam -ind.- in front , forwards , before (in place and time ; with abl.), to the east of (abl.); subsequently, "further on from that point "'. —¶mw -•• -<tata: prAcInam abhyAsam bodha-dhAraNayAmale | kurva: prakaTatAm tena jagad eSyati zailagam> FM.7.68.1 ++
Vasishtha said—
युक्ति-युक्ते तथा इत्य् उक्ते विद्याधर्या धर.उरसि ।
yukti-yukte tathA_iti_ukte vidyAdharyA dhara.urasi |
बद्ध.पद्म.आसनो ऽथ अहम् समाधाव् उदितो ऽभवम् ॥७।६८।२॥
baddha.padma.Asana:_atha_aham samAdhau_udita:_abhavam ||7|68|02||
.
yukti-yukte tathA - in declaration/argument thus - iti ukte vidyAdharyA dhara.urasi - the bosomy sorceress having said so, - baddhapadma.Asana:_atha aham - then I in the Bound-Lotus seat - samAdhau udita:_abhavam - became arisen into Samádhi (Affective Sameness)
.
*vlm.2. Vasishtha said ·-.After the celestial nymph had spoken in this manner, I retired to the covern of a rock, where I sat in my posture of Padmásana (or legs folded upon one_another); and became engaged in my samádhi-devotion (or abstract and abstruse meditation).
*sv.2 VASISTHA continued: When the celestial said thus, I sat in the lotus-posture and entered into samAdhi or deep contemplation.
***Yoga - *samAdhi.same.Affect/Affective.Sameness-: - coming-together-with thought; Sameness of thought, the Sama attitude, sama-bhAva. sama.Adhi • <AsIt saMzAnta-saMvitti: samAdhi-pariNAmavAn> FM.7.68.2 • Consider here *Adhi as affection and *vyAdhi as infection +
##*uras -n.- the chest, breast, bosom (#urasi in comp.: urasi kRtvA, or urasi-kRtya - ind. - having assented or adopted, but only <urasi kRtvA> in the sense of having put upon the breast pAN.1-4.75); the best of its kind. - #urasa .adj.- having a strong or broad breast; #urasam - the best of its kind pAN.5-4.93. - #urastas - uras-tas - ind. from the breast, out of the breast pAN.4-3.114 vi. - #urastra, urastrANa - uras-tra and n. breastplate, cuirass, coat of mail.
सर्व.अर्थ-भावना-त्यागे चिन्.मात्र.एकान्त-भावितः ।
sarva.artha-bhAvanA-tyAge cit.mAtra.ekAnta-bhAvita: |
अत्यजम् तम् अहम् पूर्व-कथा.अर्थ-कलना.अमलम् ॥७।६८।३॥
atyajam tam aham pUrva-kathA.artha-kalanA.amalam ||7|68|03||
.
sarvArtha-bhAvanA-tyAge having forsaken feeling for everything - cinmAtra.ekAnta-bhAvita: feeling only pure cit Consciousness + atyajam tam aham I gave.up that 'I' - pUrva-kathArtha-kalanA.malam the mistaken imagining described before
.
*vlm.3. Having given up all thoughts of corporeal bodies, and continued to think only of the intellectual soul, according to the holy dictate of the nymph as said before.
अथ चिद्.व्योमताम् प्राप्तः पराम् दृष्टिम् अहम् गतः ।
atha cit.vyomatAm prApta: parAm dRSTim aham gata: |
शरत् समय-सम्प्राप्तौ व्योम निर्मलताम् इव ॥७।६८।४॥
zarat samaya-samprAptau vyoma nirmalatAm iva ||7|68|04||
.
atha cit.vyomatAm prApta: then having reached the state of spacious Consciousness - parAm dRSTim aham gata: I have got a higher view + nirmalatAm iva - like the state of stainlessness - in zarad.autumn.samaya.x.samprApti.x.au x - vyoma the spacious sky
.
*vlm.4.
I then had the sight of an intellectual void in me,
which present a clear and fair prospect before me,
resembling the clearness of the vacuous vault of heaven in autumnal season.
*sv.4 I had become the infinite consciousness, as it were,
and had attained cosmic vision which is of the greatest purity.
ततः सत्य.अवधान.एक-घन.अभ्यासेन देहके ।
tata: satya.avadhAna.eka-ghana.abhyAsena dehake |
मम आधिभौतिक-भ्रान्तिर् नूनम् अस्तम् उपागता ॥७।६८।०५॥
mama_Adhibhautika-bhrAnti:_nUnam astam upAgatA ||7|68|05||
.
tata: thus by/with satya.real/true - by/with avadhAna.m.attention/devotion.eka.one/single.ghana.solid/thick.abhyAsa.(yogic).practice.x.ena - dehake in an embodiment + mama Adhibhautika-bhrAnti: my physical delusion/wandering nUnam astam upAgatA at last come to setting/rest
.
*vlm.5. It was at last by my intense application, to the meditation of the true One...;
that my erroneous view of the phenomenals, entirely subsided within me.
*sv.5 On account of this realisation of the truth,
the delusion concerning the material or physical ceased in me.
##dhA - to place. - #avadhA - to place into (the mind). - *avadhAna-m - attention , attentiveness , intentness Kum.iv , 2 S3is3. ix , 11 , &c. , (cf. #sAvadhana).
tata: thus by/with satya.real/true - by/with avadhAna.m.attention/devotion.eka.one/single.ghana.solid/thick.abhyAsa.(yogic).practice.x.ena - dehake in an embodiment + mama Adhibhautika-bhrAnti: my physical delusion/wandering nUnam astam upAgatA at last come to setting/rest
उदय.अस्तमय.उन्मुक्ता सतत.उदयमयी अपि ।
udaya.astamaya.unmuktA satata.udayamayi_api |
महा.चिद्.व्योमता-स्वच्छा प्रोदिता इव तदा अभवत् ॥७।६८।६॥
mahA.cit.vyomatA-svacchA proditA_iva tadA_abhavat ||7|68|06||
.
udaya.rise/ascent.astamaya.set/descent.unmukta.x.A
satata.entire.udaya.rise/ascent.maya.made-.i api.tho/even + mahA.great-.cit.consciousness.vyoma-spacious.sky.tA-ness -svaccha.very.clear..A x
prodita.x A iva.like/as.if tadA.then abhavat.became
.
*vlm.6. The intellectual sphere of my mind, was filled by a transcendent light;
which knew no rising or setting, but was always shining with a uniform radiance.
*sv.6 In its place there was the great consciousness which neither rises nor sets.
*AB. satata.udaya.mayI nityAm AvRtta-sva.prakAzA ||
##chad - *accha.clear. •-• *svaccha- (su.accha) - very.clear.
अथ पश्याम्य् अहम् यावत् स्वस्य एव अमल-तेजसा ।
atha pazyAmi_aham yAvat svasya_eva_amala-tejasA |
वस्तुतस् तु न च आकाशम् न उपलः परम् एव तत् ॥७।६८।०७॥
vastuta:_tu na ca_AkAzam na_upala: param eva tat ||7|68|07||
.
atha pazyAmi aham and then I saw
yAvat - so long as - in such a way
svasya eva of myself indeed
amala-tejasA - by.means.of pure tejas.Fire
vastutas tu - tho in substance - na ca AkAzam na upala: -
neither Space nor Rock -
param eva tat x
.
* tejas.Fire
*vlm.7. As I was looking into and through the light, that shone in me, I could find neither the sky nor that great stone, which I sought to find.
*sv.7 There was awareness in which I saw neither space nor the rock but I was aware of only the infinite.
परमार्थ-घनम् स्वच्छम् तत् तथा भाति ताद्र्शम् ।
paramArtha-ghanam svaccham tat tathA bhAti tAdRzam |
तथा भावनया ह्य् आत्मा मदीयो दृष्टवान् तथा ॥७।६८।८॥
tathA bhAvanayA hi_AtmA madIya:_dRSTavAn tathA ||7|68|08||
.
paramArtha-ghanam svaccham tat - x
tathA bhAti tAdRzam - thus shines in that way + tathA for thus bhAvanayA hi thru bhAvanA.Feeling AtmA self
madIya: x
dRSTavAn tathA x
.
*vlm.8. I then found the clear and thick blaze of my spiritual light,
to ravish my outward sight; as it had enrapt my inward vision,
*sv.8 Whatever was seen before was but the one self and now I realised the self alone was all that was seen and experienced.
#tAdRza - दृश् #dRz - #dRza m. - look, appearance (cf. <IdRza, kIdRza, tAdRza) • - dRzam ind. = 2. <dRz> ifc. • - dRzA -f.- —the eye - y2017.045
यथा स्वप्ने सुमहती दृष्टा गेहतया शिला ।
yathA svapne sumahatI dRSTA gehatayA zilA |
व्योम एव केवलम् तद्वत् सु.शुद्धम् चिन्नभः शिला ॥७।६८।९॥
vyoma eva kevalam tadvat su.zuddham cit.nabha: zilA ||7|68|09||
.
yathA svapne sumahatI as in Dream something huge
dRSTA gehatayA
is seen w gehatA
zilA
a Stone
vyoma eva
the spacious sky yet
kevalam tadvat
only that.like
su.zuddham x
cin.nabha:
Conscious.space
zilA
Stone
.
*vlm.9. As a man sees in his dream a huge stone in his house,
so I beheld the vast vacuum as a crystaline globe,
situate in the clear atmosphere of the intellect.
(The stone is the mundane egg or sphere of the universe).
*sv.9 What appeared to be the rock before
was nothing but the (space of) infinite consciousness (cidAkAza).
स्वयम् स्वप्न.अन्वितो ऽन्यस्य स्वप्न-पुंस्त्वम् गतो नरः ।
svayam svapna.anvita:_anyasya svapna-puMstvam gata:_nara: |
स्वप्ने ऽज्ञान-प्रबुद्धस्य यादृक्-तादृक्=स्वरूपतः ॥७।६८।१०॥
svapne_ajJAna-prabuddhasya yAdRk-tAdRk=svarUpata: ||7|68|10||
.
svayam svapna.anvita:
himself immersed in dream,
anyasya svapna-puMstvam gata:_nara:
a human having come.to the dream-person of another
svapne -
in dream
a=jJAna-prabuddhasya
of the one awakened from ignorance
yAdRk -tAdRk =svarUpata: from whatever/thatever-nature
.
*vlm.10. A dreaming man, may think himself as another person;
but after he is awakened from his sleep, he comes to know himself.
(So we dream ourselves as this and that, but upon waking to reason, we find ourselves as none of these, but the pure spirit).
*sv.10 10-11 Man is but the dream-object of another and he dreams he is a man.
स्वप्न-स्थाणाम् शिरश् छिन्नम् येषाम् ते संसृतौ स्थिताः ।
svapna-sthANAm zira: chinnam yeSAm te saMsRtau sthitA: |
कालेन ज्ञान-लाभेन विना कुर्वन्तु किम् किल ॥७।६८।११॥
kAlena jJAna-lAbhena vinA kurvantu kim kila ||7|68|11||
.
svapna-sthANAm zira:
the heads of dreamers
chinnam yeSAm te
being cut from them
saMsRtau sthitA:
being situate in Samsrti, the manifest Samsaara
without getting Wisdom in the course of time,
whatever should they do?
.
*vlm.11; Those who dream themselves headless beings in their sleep, and remain so in this world; they can be of no good or use to themselves, though they have a little knowledge afterwards.
*sv. Man is but the dream-object of another and he dreams he is a man.
* svapna-sthANAm zira: the heads of dreamers chinnam yeSAm te being cut from whom they are saMsRtau sthitA: - situate in #saMsRti, the manifest Samsaara kAlena jJAna-lAbhena vinA - without getting wisdom in the course of time, kurvantu kim kila - whatever should they do?
बोधः कालेन भवति महा.मोहवताम् अपि ।
bodha: kAlena bhavati mahA.mohavatAm api |
यस्माद् न किम्चन अप्य् अस्ति ब्रह्म-तत्त्वाद् ऋते ऽक्षयम् ॥७।६८।१२॥
yasmAt_na kimcana_api_asti brahma-tattvAt_Rte_akSayam ||7|68|12||
.
realization becomes with time,
however great the delusion
:
not anything whatever
-except the brahmic Thatness, the Immensity-
is un.waning
.
bodha: kAlena bhavati mahA.mohavatAm api |
yasmAt_na kimcana_api_asti brahma-tattvAt_Rte_akSayam - x
.
*vlm.12. The man that is drowned in utter ignorance, comes to his right understanding in course of time; and comes to know at the end, that there is no real entity, except the essence of god.
*sv.12 However, in course of time even they who are victims of the worst form of delusion are enlightened (awakened) because there is nothing but the truth or Brahman, which is eternal.
* बोधः कालेन भवति realization becomes with time, महामोहवताmaपि however great the delusion यस्मात् न किम्चnApyaस्ति not anything whatever ब्रह्म-तत्त्वात् ऋते except the Thatness of the Brahman Immensity अ.क्षयम् is un.waning.
अतस् तच् चिद्.घनम् स्वच्छम् ब्रह्माकाशम् शिलाकृति ।
ata:_tat_cit.ghanam svaccham brahmAkAzam zilAkRti |
दृष्टम् मया तथा तत्र न तु पृथ्व्य्.आदि सत् क्वचित् ॥७।६८।१३॥
dRSTam mayA tathA tatra na tu pRthvi.Adi sat kvacit ||7|68|13||
.
from this
tat cit.ghanam
that Conscious.thick/cloud
svaccha.very.clear.m x
brahmAkAza.Brahmic.Space
zilAkRti x
dRSTam mayA tathA tatra
seen by me thus there
na tu pRthvi.Adi sat kvacit
but not being of the five elements at.all.
*vlm.13. This when I beheld the solid and transparent light, which appeared as crystal stone lying in the vacuity of Brahma; I could observe no material thing as the earth and water, or aught whatever in connection with it.
*sv.13 Therefore that which I saw earlier as the rock I knew not to be a mass of pure consciousness. There is no such thing as earth or matter. The self of the elements or beings is the body of Brahman. That concept alone is now seen as a notion or imagination.
भूतानाम् आदि.सर्गे यच् छुद्धम् यत् पारमार्थिकम् ।
bhUtAnAm Adi.sarge yat_zuddham yat pAramArthikam |
वपुस् तदेव ह्य् एतेषाम् ध्यान-लभ्यम् अवस्थितम् ॥७।६८।१४॥
vapu:_tadeva hi_eteSAm dhyAna-labhyam avasthitam ||7|68|14||
.
of bhUta.beings/having.become.s-nAm Adi.sarge - in/when the beginning of Creation - yat what is zuddha.pure/clear.m x
yat pAramArthikam x +
vapu:_tadeva hi_eteSAm x
dhyAna-labhyam avasthitam x
.
*vlm.14. The pure and spiritual form, in which all things were presented at their first creation; they bear the same forms still, in our ideas of them.
*sv. Therefore that which I saw earlier as the rock I knew not to be a mass of pure consciousness. There is no such thing as earth or matter. The self of the elements or beings is the body of Brahman. That concept alone is now seen as a notion or imagination.
ब्राह्मम् वपुर् हि भूतानाम् आत्मीयम् यत् पुरातनम् ।
brAhmam vapu:_hi bhUtAnAm AtmIyam yat purAtanam |
तदेव अद्य मनो.राज्यम् संकल्प इति कथ्यते ॥७।६८।१५॥
tadeva_adya mana:.rAjyam saMkalpa* iti kathyate ||7|68|15||
.
brAhmam vapur hi bhUtAnAm
for the brahmic body of beings
AtmIyam yat purAtanam x
tat_eva_adya manorAjyam x
saMkalpa iti kathyate -
.
*vlm.15. All these bodies of created beings, are but forms of Brahma;
being considered in their primordial and spiritual and natural natures;
and it is the mind which gives them the imaginary shapes of materiality,
in its fabricated dominion of the visible world.
*sv.15 ... The self of the elements or beings is the body of Brahman.
That concept alone is now seen as a notion or imagination.
सत्ता आतिवाहिक्को देहस् तत्.परम् परमार्थतः ।
sattA_AtivAhika:_deha:_tat.param paramArthata: |
प्रत्यक्षम् परमम् यत् तत् तदाद्यम् कचनम् चितः ॥७।६८।१६॥
pratyakSam paramam yat_tat tadAdyam kacanam cita: ||7|68|16||
.
sattA- the state of Reality - AtivAhika.HyperTraveler: deha.body: x
tat param paramArthata: - that higher than the Higher.Sense
pratyakSam paramam yat tat x
tadAdyam that/then the *Adya.Primal.kacana m cita:
the projection of Primal Consciousness
.
*vlm.16. It is the spiritual form, which is the true essence of all things;
and all that is visible to us or perceptible to the senses,
is mere fabrication of the originally inventive mind.
उद्यत् प्रथमम् अध्यक्षम् जीवस्य प्रथमम् वपुः ।
udyat prathamam adhyakSam jIvasya prathamam vapu: |
मनः प्रत्यक्षम् इत्य् उक्तम् तत् तेन अद्य एव दुर्धिया ॥७।६८।१७॥
mana: pratyakSam iti_uktam tat tena_adya_eva durdhiyA ||7|68|17||
.
udyat.arising prathamam.firstly. adhyakSa.x.m of jIva.living.Jiiva sya prathamam vapu: x
mana: pratyakSam ity uktam x
tat tena adya eva durdhiyA x
.
*vlm.17. The prime creation was in the abstract, or an abstract idea of it, and imperceptible to the senses; (because the original prototype of the world, was co.eternal with the divine mind, and existent with it from before the formation of the perceptive senses of beings; but it was perceptible to the mind in the form of the noumenal, which was converted to the concrete and phenomenal by the ignorant.
*sv.17 16-18 The cosmic subtle body appears to be, on account of the rising of this notion. The first.arising notion or thought is the body of the jiva. That ignorant thought (viz., the I-thought) now thinks that the mind is an obvious reality. For no reason or purpose at all, these notions that the mind is an obvious reality (pratyakSa) arise; consciousness thus becomes other than itself.
योगि-प्रत्यक्षम् इत्य् उक्तम् मन:प्रत्यक्षम् इत्य् अपि ।
yogi-pratyakSam iti_uktam mana:pratyakSam iti_api |
तत् स्वम् एव चितो रूपम् गतम् एव अन्यताम् मुधा ॥७।६८।१८॥
tat svam eva cita:_rUpam gatam eva_anyatAm mudhA ||7|68|18||
.
yogi-pratyakSa.witness.m iti.so ukta.having.said/told m x
manas.Mind -pratyakSa.witness.m ity api +
tat svam eva cita: rUpam - that itself only of.consciousness
to that form having.gone gatam eva.only/indeed to anyatA.Otherness.m mudhA x
.
*vlm.18. The yogi like the knowing minds, sees all things in the abstract and in a general view; but the ignorant that are deprived of the power of abstraction and generalization, fall into the errors of concrete particulars and deceptive sensibles.
*sv.18 16-18 The cosmic subtle body appears to be, on account of the rising of this notion. The first.arising notion or thought is the body of the jiva. That ignorant thought (viz., the I-thought) now thinks that the mind is an obvious reality. For no reason or purpose at all, these notions that the mind is an obvious reality (pratyakSa) arise; consciousness thus becomes other than itself.
इदम् अद्यतनम् नाम प्रत्यक्षम् असद् उत्थितम् ।
idam adyatanam nAma pratyakSam asat_utthitam |
असत् प्रत्यक्षम् एव इति विद्धि प्रत्यक्षम् अङ्ग तत् ॥७।६८।१९॥
asat pratyakSam eva_iti viddhi pratyakSam aGga tat ||7|68|19||
.
idam adyatanam nAma
this called today namely
pratyakSam
eye.Witness
asad utthitam
unreal arisen
asat pratyakSam eva_iti
unreal Witness even so
viddhi pratyakSam aGga tat
know Witness just that
.
*vlm.19. All sensation is but a temporary perception, and presents a wrong impression in the mind; know all sensible perceptions to be false and deluding, but their concepts in the mind of yogi are the true realities. (Falsity of perception and reality of noumenals according to the Berkely).
*sv.19 What is called obvious reality now (the body, etc. ) is an obvious unreality. Paradoxically, the obvious is unreal and the unreal becomes obvious. Such is the mysterious power of illusion. The subtle body is the first among these obvious truths.
*Ott.part. #adya - #adyatana, #adyatanI - extending over or referring to to-day • now-a-days, (con-tempo-rary), modern • m. the period of a current day, from dawn to dawn • adyatanI the aorist tense.
*Ott.part. #aGga - ind. - ind . a particle implying attention, assent or desire, and sometimes impatience, it may be rendered- by "well". MW • VLM takes it as a vocative to rAma, (e.g. FM.6.80.19). vasiShTha often uses it when rAma gets too pert, too stupid, or too sassy. I have tried to note examples as they occur. • OK ("okay", <auke'>) has these senses-as assent, cp. #aGgI.kR = to give assent, nod in agreement.
अहो नु चित्रा माया इयम् प्राक्.प्रत्यक्षे परोक्षिता ।
aho nu citrA mAyA_iyam prAk.pratyakSe parokSitA |
निर्नीता अस्मिन् त्व् अन्.अध्यक्षे प्रत्यक्ष-कलना आगता ॥७।६८।२०॥
nirnItA asmin tu an.adhyakSe pratyakSa-kalanA_AgatA ||7|68|20||
.
aho nu citrA mAyA iyam
O now the wonder of
Maayaa Illusion
!
prAk.pratyakSe
in prior witness
parokSitA or* aparokSita if this is a Fuzzy.Construct. x
nirnItA asmin.in.this/here tu.but/however an.adhyakSe pratyakSa-kalanA Agata.having.gone.to x
.
prAk.pratyakSa
parokSita
adhyakSa
*vlm.20. O, the wonder of taking the sensibles for the invisible verities! when it is ascertained that the concepts, which are beyond the senses, are the true realities that come under our cognizance.
*sv.20 The truth is omnipresent and matter is but illusion, even though it may be experienced
आतिवाहिक-देहत्वम् प्रत्यक्षम् प्रथम.उदितम् ।
AtivAhika-dehatvam pratyakSam prathama.uditam |
सत्यम् सर्व.गतम् विद्धि माया एव त्व् आधिभौतिकम् ॥७।६८।२१॥
satyam sarva.gatam viddhi mAyA_eva tu_Adhibhautikam ||7|68|21||
.
AtivAhika-dehatvam pratyakSam prathama.uditam - x
satyam sarva.gatam - x
viddhi mAyA eva - x
tu Adhibhautikam - x
AtivAhika-deha
pratyakSa
Adhibhautika
*vlm.21. It is the subtile form (or idea) of a thing, that appears at first before the mind; which is afterwards represented in various false shapes before us; and this is true of all material things in the world. (As the general and abstract idea of heat, which is at first imprinted in the mind, is manifested unto us at last in the concrete and particular forms of the sun and fire and all others hot bodies. (This passage supports the doctrine of the eternity of general ideas innate in us, against Locke's denial of inborn ideas).
*sv.21... just as 'the braceletness' of gold is an illusory appearance of gold, though people may point to it and proclaim that it is a bracelet.
अनुभूता अपि न अस्त्य् एव हेम्नः कटकता यथा ।
anubhUtA_api na_asti_eva hemna: kaTakatA yathA |
तथा आतिवाहिकस्य आधिभौतिकत्वम् न विद्यते ॥७।६८।२२॥
tathA_AtivAhikasya_Adhibhautikatvam na vidyate ||7|68|22||
.
anubhUtA api na_asti
although experienced, it is not
eva hemna: kaTakatA yathA
just like gold and its bracelet-state.
tathA AtivAhikasya Adhibhautikatvam na vidyate
thus the gross Body of the subtle Traveler, is not seen to be.
*vlm.22. Whatever there has not been before, has never been in being afterwards; as the variety of the jewelery of gold, is naught but gold itself; so the pristine subtile ideas, cannot have any gross material form. (All which is but shadow and fallacy).
*sv.22 The subtle cosmic body (AtivAhika) is not material.
* anubhUtA api na_asti although after-becoming - experienced, it is not-- eva hemna: kaTakatA yathA - just like gold and its braceletness. tathA AtivAhikasya Adhibhautikatvam na vidyate - Thus of the subtle AAtivaahika Traveler, the gross AAdhibhautika Body is not to be see/known.
भ्रमम् अभ्रमताम् यातम् अभ्रमम् भ्रमताम् गतम् ।
bhramam abhramatAm yAtam abhramam bhramatAm gatam |
वेत्ति जीवो विचारेण विना अहो नु विमूढता ॥७।६८।२३॥
vetti jIva:_vicAreNa vinA aho nu vimUDhatA ||7|68|23||
.
bhramam abhramatAm yAtam
delusion having come.to disillusion,
abhramam bhramatAm gatam
disillusion having gone.to delusion
vetti jIva:
the Living.jIva knows
vicAreNa vinA
without Enquiry
aho nu vimUDhatA
only such stupidity!
*vlm.23. O the great ignorance of men! that takes the error for truth, and considered the falsehood as true; and there is no way for the living soul to discern the true_and false, except by right reasoning.
*sv.23 It is on account of non.understanding that the jiva falls under the sway of this illusion: what foolishness!
आधिभौतिक-देहो ऽयम् विचारेण न लभ्यते ।
Adhibhautika-deha:_ayam vicAreNa na labhyate |
आतिवाहिक-देहस् तु किल लोक-द्वये ऽक्षयः ॥७।६८।२४॥
AtivAhika-deha:_tu kila loka-dvaye_akSaya: ||7|68|24||
.
Adhibhautika-deha:_ayam x
vicAreNa x
na labhyate x
AtivAhika-deha:
the Traveler body
tu kila
but indeed
loka-dvaye_akSaya:
is unwaning in either world.
*vlm.24. The material body cannot be maintaind by correct reason, but the immaterial essence of it is indestructible, both in this world as also in the next.
*sv.24 The material or physical body is not found on enquiry; and the subtle body exists unchanged even in the two worlds (the here and the hereafter).
आधिभौतिक-चिद् रूढा ह्य् आतिवाहिक-देहके ।
Adhibhautika-cit rUDhA hi_AtivAhika-dehake |
मरौ मरीचिकास्व् एव यथा मिथ्या एव वारिधीः ॥७।६८।२५॥
marau marIcikAsu_eva yathA mithyA_eva vAridhI: ||7|68|25||
.
Adhibhautika-cidrUDhA hi x
AtivAhika-dehake x +
marau marIcikAsu eva x
yathA mithyA eva vAridhI: x
.
*vlm.25. The error of materiality in the incorporeal or spiritual body, which is presided over by the intellect--chit; is as the fallacy of a vast sea, in the shining sands of a sandy desert.
*sv.25 25-26 The gross physical body exists in the AtivAhika or the subtle body even as water exists in a mirage.
जात.आधिभौतिकी संविद् आतिवाहिक-चित्-क्रमे ।
jAta.AdhibhautikI saMvid AtivAhika-cit-krame |
देह-दृष्टि-वशात् प्रौढा स्थाणौ पुरुष.धिर् इव ॥७।६८।२६॥
deha-dRSTi-vazAt prauDhA sthANau puruSa.dhi:_iva ||7|68|26||
.
jAta.AdhibhautikI saMvid x
gross Awareness arisen in the gross body
AtivAhika-cit-krame x
deha-dRSTi-vazAt prauDhA x
sthANau puruSadhir iva x
.
*vlm.26. The consciousness of materiality, which one has in his spiritual and intellectual form; is as his supposition of a human body in the peak of a mountain, when it is viewed by his naked eye sight.
*sv.26 25-26 The gross physical body exists in the AtivAhika or the subtle body even as water exists in a mirage.
शुक्तौ रजतता तापे जलता इन्दौ यथा द्विता ।
zuktau rajatatA tApe jalatA_indau yathA dvitA |
आधिभौतिकता तद्.वद् मायया एव आतिवाहिके ॥७।६८।२७॥
AdhibhautikatA tat.vat_mAyayA_eva_AtivAhike ||7|68|27||
.
zuktau rajatatA - In the seashell the glitter of silver
tApe jalatA - in heat a water mirage
indau yathA dvitA - in the moon doubleness
AdhibhautikatA tadvat - thus is the gross- body.ness
mAyayA eva - only by Maayaa Illusion
AtivAhike - in the Traveler. -27- #
*vlm.27. The erroneous supposition of materiality, in the spiritual entity of our being; is as the error of our taking the shells on the sea shore for silver, the sunshines on sands for water, and another moon in the mist.
*sv.27 On account of the erroneous perception of the body, this physical body comes to be accepted as an entity — even as a piece of wood is taken to be a man.
यद् असत् तत् कृतम् सत्यम् यत् सत्यम् तद् असत्कृतम् ।
yat_asat tat kRtam satyam yat satyam tat_asatkRtam |
अहो नु मोह-माहात्म्यम् जीवस्य अस्य अविचारजम् ॥७।६८।२८॥
aho nu moha-mAhAtmyam jIvasya_asya_avicArajam ||7|68|28||
.
yat asat what is not.so
tat kRtam satyam
that is made a suchness
yat satyam
what is suchness
tat_asat.kRtam
that is made not.so
aho nu
O
now
moha-mAhAtmyam
The Great Delusion
jIvasya asya
of this Living.jíva
avicArajam
m born of nonEnquiry
.
*vlm.28. O the wondrous efficacy or error! that represents the unreal as real and the vice-versa; and O the great power of delusion! which springs from the unreasonableness of living beings.
*sv.28 How mysterious and how powerful is illusion that it makes the unreal appear real and the real appear unreal!
#mahAtman - #mAhAtmya - n. (fr.) magnanimity , highmindedness MBh. Ka1v. &c. ; exalted state or position , majesty , dignity ib. ; the power or virtue of any God or sacred shrine &c • a Book praising the merit of giving an account of the merits of any holy place or object W. (cf. %{devI-m-} &c.) +
योग-प्रत्यक्षम् एव अस्ति किम्चिद् अस्ति तु मानसम् ।
yoga-pratyakSam eva_asti kimcit_asti tu mAnasam |
यस्माद् लोक-द्वय.आचारस् ताभ्याम् एव प्रसिध्यति ॥७।६८।२९॥
yasmAt_loka-dvaya.AcAra:_tAbhyAm eva prasidhyati ||7|68|29||
.
yogi-pratyakSam eva_asti
yogic.witness only is.so
kimcit_asti tu mAnasam
whatever is tho mental / but whatever it is is mental
yasmAt
whence
loka-dvaya.AcAra: x
tAbhyAm eva prasidhyati x
.
*vlm.29. The yogi finds the spiritual force and mental activity, to be the two immaterial causes of all action and motion, that actuate everything in both the physical and intellectual worlds.
आद्यम् प्रत्यक्षम् उत्सृज्य यः सत्ये ऽस्मिन् कृत-स्थितिः ।
Adyam pratyakSam utsRjya ya: satye_asmin kRta-sthiti: |
प्रत्यक्षे मृगतृष्ण.अम्बु पीत्वा स सुखम् आस्थितः ॥७।६८।३०॥
pratyakSe mRgatRSNa.ambu pItvA sa* sukham Asthita: ||7|68|30||
.
the Primal.Witness having projected
what is.so in this state of effective reality
.
when a witness drinks mirage.water
xe lives happily ever after
.
*vlm.30. Therefore the yogi relies in his internal perception only, by rejecting those of his external senses; while the common sort are seen to run giddy, with drinking the vapours of the mirage of senses.
*sv. This illusion exists only because of the non.understanding of the truth.
#Asthita
Adyam pratyakSam utsRjya
the primal witness has outsurged
ya: satye 'smin
what in this reality is
kRta-sthiti:
done-state
pratyakSe
i witness
mRga-tRSNa.ambu pItvA
mirage-water having.drunk
sa sukham Asthita:
he is happily Asthita settled
.
यत् सुखम् दुःखम् एव आहुः क्षण-नाश.अनुभूतिभिः ।
yat sukham du:kham eva_Ahu: kSaNa-nAza.anubhUtibhi: |
अकृत्रिमम् अनाद्यन्तम् यत् सुखम् तत् सुखम् विदुः ॥७।६८।३१॥
akRtrimam anAdyantam yat sukham tat sukham vidu: ||7|68|31||
.
what people call 'pleasure' is only pain
for experiences vanish instantly
but unaffected pleasure
-natural, without beginning, without end-
is better known as 'Pleasure'
.
* pleasure/pain = sukha/du:kha - your kha is your personal space-
whatever constitutes your world. su.kha is good.space, du:kha is bad.space.
*vwv.1584/31 They declare that happiness which occurs along with the experience of its destruction in a moment, as only misery. They consider that as happiness which is not artificial and is without beginning or end.
* yat sukham du:kham eva_Ahu: what they call 'pleasure' is only pain kSaNa-nAza.anubhUtibhi: with experiences that vanish instantly akRtrimam anAdyantam yat sukham but pleasure which is spontaneous and without beginning or end tat sukham vidu: that they know as 'pleasure'.
प्रत्यक्षेण एवम् अध्यक्षम् प्रत्यक्षम् प्रविचार्यताम् ।
pratyakSeNa_evam adhyakSam pratyakSam pra.vicAryatAm |
यद् आद्यम् तत् सद् अध्यक्षम् तत् प्रत्यक्षेण दृश्यताम् ॥७।६८।३२॥
yat_Adyam tat_sat_adhyakSam tat_pratyakSeNa dRzyatAm ||7|68|32||
.
evam adhyakSam pratyakSeNa
so the perceptible directly
pravicAryatAm pratyakSam
investigate personally
yad Adyam tat sad.adhyakSam
what is primally That as Such-witnessing
tat-pratyakSeNa dRzyatAm
see directly as That
.
*vlm.32. Infer the hyper-sensible from the sensibles, and see the true source of thy sensations manifest in thy presence. (Know the Lord as the pattern of thy perceptions).
pratyakSeNaivamadhyakSam pratyakSam pravicAryatAm |
yadAdyam tatsadadhyakSam tatpratyakSeNa dRzyatAm ||7|68|32||
*sv.32 Hence, these two may be accepted as true.
#pratyakSa a. present before the eyes, perceptible (opp. to <parokSa> q.v.); clear, direct, immediate, actual; keeping in view, discerning (with tasya); — n. ocular evidence, direct perception, apprehension by the senses (in nyAya one of the 4 pramANas or modes of proof: <pratyakSAnumAnopamAna-zabdA: "pramANAni"> ||7|68|NS1.1.3||> cf. <pramANa>); (in rhet.) a kind of style descriptive of impressions derived from the senses; pratyakSam ind. in the sight or presence of (gen.or comp.), clearly, explicitly, directly, personally; pratyakSAt ind. explicitly, actually, really; pratyakSeNa ind. before the eyes, visibly, publicly, expressly, directly; pratyakSe ind. before one's face, publicly. — y2.004.xxx —
#adhyakSa adhi.akSa — a. perceptible to the senses, observable; exercising supervision; — m. an eye-witness; an inspector, superintendent. — y2.019.017 —
#pravicar pra-vicar, pra-vi>car P. pravicarati, to go forwards, advance mbh.; to roam about; to walk or wander through (tam) mbh.: Caus. pravicArayati. — <pratyakSam pravicAryatAm> y7068.032 —
लोक-त्रय.अनुभवदम् त्यक्त्वा प्रत्यक्षम् ऐहिकम् ।
loka-traya.anubhavadam tyaktvA pratyakSam aihikam |
माया.आत्मकम् यो गृह्णति न अस्ति मूढतमस् ततः ॥७।६८।३३॥
mAyA.Atmakam ya:_ gRhNati na_asti mUDhatama:_tata: ||7|68|33||
.
loka-traya=anubhava-dam tyaktvA
abandoning whatever presents the experience of the three worlds
pratyakSam aihikam
worldly evidence
mAyA.Atmakam yo gRhNati
which holds.tothe nature of mAyA.Illusion
na tata:_asti mUDhatamas
no longer be such a great fool
*vlm.33. Reject the sight of this triple world (composed of the upper, lower and midway spheres), which thy perception presents to thy imagination; because there can be nothing more foolish than taking a delusion for truth.
*sv.33 33-35 But, he who abandons the former and clings to the reality of matter endeavours to quench his thirst with the water of the mirage. Momentary pleasure is pain. Real delight is unmodified, beginningless and endless. Hence, investigate the truth with the help of direct experience; behold the primordial truth by direct experience. One who abandons this experience and runs after illusory 'realities' is a fool. The subtle immaterial body alone is real; in it the perception of the material or physical body is unreal and illusory. How can the latter be experienced as real when it is only notional and has never been created?
आतिवाहिकम् एव एषाम् भूतानाम् विद्यते वपुः ।
AtivAhikam eva_eSAm bhUtAnAm vidyate vapu: |
अत्र आधिभौतिक-व्याप्तिर् असत्या एव पिशाचिका ॥७।६८।३४॥
atra_Adhibhautika-vyApti:_asatyA_eva pizAcikA ||7|68|34||
.
AtivAhikam eva_eSAm bhUtAnAm vidyate vapu: |
atra_Adhibhautika-vyApti:_asatyA_eva pizAcikA - x
.
आतिवाहिकmeव - This very subtle AAtivaahika Traveler =
एषां भूतानां विद्यते वपुः - is see/known as the body of these beings =
अत्र आधिभौतिक-व्याप्तिः - here the Gross-pervasion =
असत्या एव पिशाचिका - is not.So, like_a zombie girl. -34-
*vwv.291/34. Only a subtle thought-body exists for these beings. (AtivAhika --the subtle entity constituted solely of the aggregate of the thinking process.) Here, the pervasion of the material is only an unreal devil.
*vlm.34. All these bodies and beings bear only, their immaterial forms of mere ideas; and it is the goblin of delusion alone, that causes us to suppose their materiality.
*sv.34 33-35 ... The subtle immaterial body alone is real; in it the perception of the material or physical body is unreal and illusory. How can the latter be experienced as real when it is only notional and has never been created?
अज्ञात-संकल्पमयम् प्रत्यक्षम् सत् कथम् भवेत् ।
ajJAta-saMkalpamayam pratyakSam sat katham bhavet |
स्वयम् एव न यत् सत्यम् तत् स्यात् कार्य.करम् कथम् ॥७।६८।३५॥
svayam eva na yat satyam tat syAt kArya.karam katham ||7|68|35||
.
ajJAta-saMkalpa.mayam
what is not a mode of Known.conception
pratyakSam sat
being evident
katham bhavet
how can it become.so?
svayam eva na yat satyam
what is not itself real
tat syAt kArya.karam katham
how would that be doer of a deed
?
*vlm.35. Whatever is not produced or thought of in the mind,
can not present its figure to our sight also;
and that which is no reality of itself, cannot be the cause of any else.
यत्र प्रत्यक्षम् एव असद् अन्यत् किम् तत्र सद् भवेत् ।
yatra pratyakSam eva_asat_anyat kim tatra sat_bhavet |
क्व तत् सत्यम् भवेद् वस्तु यद् असिद्धेन साध्यते ॥७।६८।३६॥
kva tat satyam bhavet_vastu yat_a-siddhena sAdhyate ||7|68|36||
.
yatra pratyakSam eva_asat
where what is evident is not.So
anyat kim tatra sad bhavet
what else is there becoming.So?
kva tat satyam bhavet
where That is so
vastu
there is a substantial reality
yad asiddhena
which, without being effected
sAdhyate
is made an effect.
*vlm.36. When the sensibles are null and unreal, what other thing is there that may be real; and how can anything be said as real, whose reality is by the unreal and delusive senses.
*sv.36 When you know that what is obviously seen is illusory and unreal, what else can be accepted as real? How can that be accepted as real, which is established by what is unreal?
प्रत्यक्ष एव भावत्वे नष्टे क्व इव अनुमा.आदयः ।
pratyakSa* eva bhAvatve naSTe kva_iva_anumA.Adaya: |
उह्यन्ते वारणा यत्र तत्र ऊर्णायुषु का कथा ॥७।६८।३७॥
uhyante vAraNA yatra tatra_UrNAyuSu kA kathA ||7|68|37||
.
pratyakSe_eva bhAvatve
when the evident process of becoming
naSTe
is destroyed
kva iva anumA.Adaya:
like where are the reasons?
uhyante vAraNA yatra
where elephants are blown.away
tatra UrNAyuSu kA kathA
what kind of spiderweb remains
?
*jd. AB's UrNAyor meSasya … {wool of sheep} makes no sense.
*vlm.37. The sensibles being proved as unreal, there can be no reality in their perceptions and thoughts also; it is impossible for a spider to maintain its web before a storm, which blows away an elephant.
*sv.37 When such is the case of the first and foremost proof (pratyakSa or direct experience), what value can be placed in inference?
अतः प्रमाण-संसिद्धम् दृश्यम् न अस्त्य् एव कुत्रचित् ।
ata: pramANa-saMsiddham dRzyam na_asti_eva kutracit |
अनन्यद् इदम् अस्ति इव तत् तद् ब्रह्म घनम् घनम् ॥७।६८।३८॥
ananyat_idam asti_iva tat tat_brahma ghanam ghanam ||7|68|38||
.
ata: pramANa-saMsiddham
so the established evidence
dRzyam na_asty eva kutracit
however is not seen anywhere
ananyat idam asti iva
not as.if another is this
tat tad brahma ghanam ghanam x
.
*vlm.38. So likewise the ocular evidence being proved as false, there is no proof of there being any object of vision any where. There is but One invariable entity in all nature, whose solidity depends upon the consolidation of the divine intellect, as of the sea salt on the solidified sea water.
*sv.38 Hence, the existence of the objective universe said to have been proved by these methods (direct sense.experience, inference and scientific investigation) is false and unreal.
स्वप्ने द्रष्टुः स्वम् एव अद्रिर् गृहे न अन्यस्य वै यथा ।
svapne draSTu: svam eva_adri:_gRhe na_anyasya vai yathA |
तथा तद्.भावनवतोर् आवयोः सा शिला एव चित् ॥७।६८।३९॥
tathA tat.bhAvanavato:_Avayo: sA zilA_eva cit ||7|68|39||
.
svapne draSTu: svam eva_adri:_gRhe x
na_anyasya vai yathA x
tathA tat.bhAvanavato: x
Avayo: sA zilA_eva cit x
.
*vlm.39. As a dreamer dreams of a high hill in his house, and in its ideal form, which is unknown to and unseen to others sleeping with him in the same house; so we thought two of that stone we have been talking of erewhile, and which is no other than the intellect.
*sv.39 Duality or diversity is false: the one mass of infinite consciousness alone is real. Just as an object seen in a dream is unreal, even so what was seen by us as a rock is unreal; it is pure consciousness only.
अयम् शैल इदम् व्योम जगद् एतद् इदम् त्व् अहम् ।
ayam zaila* idam vyoma jagat_etat_idam tu_aham |
इति चिन्मय आत्मा.अन्त: खम् चमत्.कुरुते स्वयम् ॥७।६८।४०॥
iti cit.maya* AtmA.anta: kham camat.kurute svayam ||7|68|40||
.
ayam zaila*
idam vyoma
jagat_etat_
idam tu_aham |
iti cit.maya* AtmA.anta:
kham camat.kurute svayam
x
.
*vlm.40. It is this intellectual soul, which exhibits a great many ideal phenomena within itself, and all of which are as unsubstantial as empty air; such as:--this is a hill, and this is the sky; this is the world, and these are myself and thyself.
*sv.40 Realise that this mountain, this space, the world and the 'I' are all but the one infinite, indivisible consciousness.
पश्यत्य् एतत् प्रबुद्ध.आत्मा न अप्रबुद्धः कदाचन ।
pazyati_etat prabuddha.AtmA na_aprabuddha: kadAcana |
श्रोतुः कथा.अर्थ=संवित्तिर् न अश्रोतुर् भवति क्वचित् ॥७।६८।४१॥
zrotu: kathA.artha=saMvitti: na_a.zrotu: bhavati kvacit ||7|68|41||
.
pazyati etat prabuddha.AtmA - The awakened soul see/knows it,
na aprabuddha: kadAcana - not the unawakened anywhen;
zrotu: kathA.artha=saMvitti: - the understanding of a story for the hearer
na a.zrotu: bhavati kvacit - does not happen for the non-hearer. -41- #
*vlm.41. Men of enlightened souls only, can perceive these phenomena of the intellect in themselves and not the unenlightened soul; just as the hearer of a lecture understands it purport, and not one who dozes upon the reading of a sermon.
*sv.41 One who is enlightened (awakened) realises this, not the unenlightened.
अप्रबुद्धम् इति भ्रान्तिर् एव इयम् सत्यताम् गता ।
aprabuddham iti bhrAnti:_eva_iyam satyatAm gatA |
क्षीबस्य सुस्थिरा एव नृत्यन्ति तरु-पर्वताः ॥७।६८।४२॥
kSIbasya susthirA* eva nRtyanti taru-parvatA: ||7|68|42||
.
aprabuddham iti bhrAntir eva_iyam satyatAm gatA -
kSIbasya susthirA eva nRtyanti taru-parvatA: -
*vlm.42. All these erroneous sights of the world, appear to be true to the unenlightened person; just as the unmoving trees and mountains, seem to be dancing to inebriated man.
*sv.42 It is because of the false feeling 'I am not enlightened' that this ignorance of the reality has come to be firmly established.
सर्वत्र अप्रतिहतम् एक.रूप-बोधम्
sarvatra_apratihatam eka.rUpa-bodham
यत् पक्षम् शिवम् अनुबन्ध्य चित्-स्वरूपम् ।
yat pakSam zivam anubandhya cit-svarUpam |
प्रत्यक्ष.अन्तरम् इह पेलवम् श्रयन्ते
pratyakSa.antaram iha pelavam zrayante
ये मूढास् तृण-तनुभि: शठैर् अलम् तैः ॥७।६८।४३॥
ye mUDhA:_tRNa-tanubhi: zaThai:_alam tai: ||7|68|43||
.
sarvatra apratihatam
ekarUpa-bodham -
yat pakSam zivam anubandhya cit-svarUpam -
pratyakSAntaram iha pelavam zrayante -
ye mUDhAs tRNa-tanubhi: zaThair alam tai: -
#pratihata
#zaTh - to deceive, hurt #zaTha-: . false, wicked, fraudulent. -m.- a cheating husband.
*vlm.43. The yogi beholds one irrepressible form of God (Siva) in all places, and manifest before him in the form of his intellect; but the ignorant are biguiled by their false guides, to place their reliance in the objects of senses, notwithstanding their frail nature.
*sv.43 He who abandons the realisation of the direct experience of the Lord who is of the nature of the indivisible, infinite consciousness and clings to other forms of experience, is surely foolish. What have we to do with such people?
oॐm
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७०६९
fm7069 3.ap28-29 The vidyAdharI's Husband .z36
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FM.Canto 7.69