fm6049 2.sp12 EVOLUTION OF THE WORLD .z36

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Sep 12, 2017, 9:11:15 PM9/12/17
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fm6049 2.sp12 EVOLUTION OF THE WORLD .z36

https://www.dropbox.com/s/v7gqmxnmhhzjjyh/fm6049%202.sp12%20EVOLUTION%20OF%20THE%20WORLD%20.z36.docx?dl=0

 

 

 

http://srimadbhagavatam.org/images/caligraphy.gif

 

 

 

An Enquiry into the

EVOLUTION OF THE WORLD

 

 

om

 

 

 

rAma asked—

 

राम उवाच

यदि _अस्ति विकार.आदि ब्रह्मन् ब्रह्मणि बृंहिते

तद् इदम् कथम् आभाति भाव-.भावमयं जगत् ॥१॥

yadi na_asti vikAra.Adi brahman_brahmaNi bRMhite |

tad_idam katham AbhAti bhAva-a.bhAvamayam jagat ||6|49|01||

.

yadi na asti - if there is not =

vikAra.Adi - change, &c. =

brahman – Sir.brAhmaNa =

brahmaNi bRMhite - in the increase/expansion of the Brahman Immensity =

tad idam katham AbhAti - how does it manifest =

bhAva-abhAva-mayam jagat - this world that appears and disappears?

.

~sv.1 RAMA asked: If Brahman does not undergo any modification at all, how does this world-appearance, which is and is not real, arise in it?

if the brahman.Immensity is without change, &c. et cætera, Sir.brAhmaNa

how then does it project this Feeling/unFeeling-mode of world?

##bhU -> #bhava -> #bhAva

 

vasiShTha replied—

\

.पुन:प्रागवस्थानम् यत् स्वरूप-विपर्यय:

a.puna:prAg.avasthAnam yat_svarUpa-viparyaya: |

तद् विकारादिकं तात यत् क्षीरादिषु वर्तते ॥२॥

tad vikArAdikam tAta yat kSIrAdiSu vartate ||02||

.

what does not keep its former state, lad, becomes altered in identity

in this way milk, churned, turned.into butter and whey, is milk no.more;

or this way milk is turned.to curds and whey: now what was milk is cheese

.

~vwv.1494/2. Son! That is the kind of transformation that takes place in milk and the like, which is the annihilation of its natural state and not remaining as before again.

~vlm.2. Vasishtha replied:-Hear Ráma! that it is the alteration of a thing that does not revert to its former state, that is called its change, as it occurs in the instance of milk, and its conversion to curd and butter, which never become the pure milk again.

*yat apuna:prAg-avasthAnam - what does not return to its former condition = svarUpa-viparyaya: - is changed in its identity = tad vikAra.Adikam - those are the qualities like change = tAta - my boy = yat - which = vartate - alter. kSIra.AdiSu - like milk [which is transformed to butter or cheese], &c.

 

 

पयस्ताम् पुनर् अभ्येति दधित्वान् न पुन: पय:

बुद्धम् आद्य्.अन्त-मध्येषु ब्रह्म ब्रह्मैव निर्मलम् ॥३॥

payastAm punar_abhyeti dadhitvAn_na puna: paya: |

buddham Ady.anta-madhyeSu brahma brahmaiva nirmalam ||03||

Likewise, what is known in the beginning, and at the end,

and in-between

is also the Brahman

—only—

immaculate!

punar - again =

paya: - the milk =

#abhyeti dadhitvAn - becomes curdlike =

na punar - and not again =

payastAm - becomes milk-ness. =

buddham - what is known =

Adyanta-madhyeSu - in beginning, end, and in between =

brahma - is the brahman*Immensity =

brahma eva - and only the brahman =

nirmalam - immaculate/untainted.

~vwv.1495/3. Milk (converted into curd) does not again go back to the state of milk on account of its curd-nature. Brahman is known only as the stainless Brahman in the beginning, the end and the middle (of creation).

~vlm.3. The milk is converted to curd, but the curd never reverts to its former state of milk, such is the nature of change in the state of things; but it can never affect the great god, who remains alike all along the first, intermediate and last states of things.

~sv.3 like the curdling of milk, in which case the curd cannot once again return to its milk-state.

What does not keep its former state is altered in identity, son,

--

in the way that milk, when churned, is turned into butter and whey.

Or else the milk turns-into curds, but it does not again become milk.

 

Likewise, what is known in the beginning, and at the end,

and in-between

is also the Brahman

—only—

immaculate!

 

 

क्षीर-आदेर् इव तेन_अस्ति ब्रह्मणो विकारिता

अन्-आद्यन्त-विभागस्य _एषो_अवयवि.क्रम: ॥४॥

kSIra-Ader_iva tena_asti brahmaNo na vikAritA |

an-Adyanta-vibhAgasya na ca_eSo_avayavi.krama: ||04||

*jd.4 -

iva kSIra-Ade: - as of milk, &c. =

tena asti - thus there is =

brahmaNa: - in the Brahman =

na vikAritA - nothing changed =

an-Adyanta-vibhAgasya - it does not partake-of beginning or end =

na ca eSa: - and it is not =

avayavi-krama: - of constituent parts.

~vlm.6.49.4. There is no such change as that of milk or any other things in the immutable Brahma, who having no beginning nor end, can neither have any age or stage of life assigned to him. (i.e. The Infinite god is neither young nor old as any finite being).

~vwv.1496/4 Therefore, there is no susceptibility to change for Brahman as there is for milk and the like; and this course of having subdivisions does not arise without the division of beginning or end.

~sv.4 Such is not the case with Brahman which was unmodified before the world-appearance and which regains its unmodified state after the world-disappearance.

Not like it is with things like milk,

there is no change in the Brahman Immensity:

it does not have beginning or ending, nor does it possess constituencies.

 

 

समस्य आद्य्.अन्तयोर् या_इयम् दृश्यते विकृति: क्षणात्

संविद: संभ्रमम् विद्धि नाविकारे ऽस्ति विक्रिया ॥५॥

samasya Ady.antayor_yA_iyam dRzyate vikRti: kSaNAt |

saMvida: saMbhramam viddhi nAvikAre 'sti vikriyA ||05||

*jd.5 -

samasya - of the identity =

Adi-anta-yo: - of beginning and end =

yA iyam dRzyate vikRti: kSaNAt - this which is-seen as sudden change =

saMvida: saMbhramam - is the delusion of Samvid Awareness =

viddhi - know that =

na avikAra-e - not in the changeless =

asti vikriyA - is there change.

#vikRti

#vikAra

 •• #avikAra - without change/alteration

#kR - to do, make —>#vikR - variously —>#vikAra - a transformation. —>#avikAra - a-vi.kAra, "not-forth.making" –m.- - non-change of form or nature, non-alteration; -adj.- unchangeable, immutable. •• #nirvikAra -adj.- unchanged, unchangeable, <sva.Atmani_an.astamaya-saMvidi nirvikAre> y3005.024.

~vwv.1503/5. Know this change, which is seen momentarily, of a thing which is the same at the beginning and the end, as the error (or confusion) of perception. There is no change in the Immutable.

~sv.5 Both in the beginning and in the end, it is unmodified homogeneous consciousness. The momentary and apparent modification in this is but a mild disturbance of consciousness, not a modification at all.

~vlm.5. The states of beginning and end which are attributed to eternal god, are the false imputations of ignorance and error, as there can be no change of changeless one. (To say therefore that god is the first and last the alpha and omega of all, means that the beginning and end of all things, are comprised in his everlasting existence).

What is the same, both at the end

and the beginning, is seen as

instantaneous change: it is

delusive Samvid Awareness.

Know that the changeless knows no change.

 

 

संवेद्यम् संवित्तिस्_तत्र ब्रह्मणि विद्यते

तद् ब्रह्म-शब्द-कथितम् नि:संबन्ध-चिदात्म-वत् ॥६॥

na saMvedyam na saMvitti:_ tatra brahmaNi vidyate |

tad_brahma-zabda-kathitam ni:saMbandha-cidAtma-vat ||06||

*jd.6 -

na saMvedyam - not knowable - subject to samvit*Awareness =

na saMvitti: tatra - not the process of knowing - samvitti*Awareness - the <-ti> suffix indicates production of the abstract =

brahmaNi vidyate - is known in the brahman*Immensity =

tad brahma-zabda-kathita-m - "That", understood as the word 'brahman' =

ni:saMbandha.cid-Atma-vat - being without sambandha*Connexion as the chit.Consciousness-Self.

~sv.6 In that Brahman there is neither a subject nor an object of consciousness.

~vlm.6. Brahma is not our consciousness, nor the object of our consciousness. He is as unconnected with us as our soul and intellect, and is only known to us by the word.

It's not something to understand, nor understanding it.

The word 'brahman' is to be understood as unattached-Consciousness.Self.

 

 

यादृग्_आद्य्.अन्तयोर् वस्तु तादृग्_एव तद् उच्यते

मध्ये यस्य यद् अन्यत्वम् तद् अबोधाद् विजृम्भितम् ॥७॥

yAdRg_Ady.antayor_vastu tAdRg_eva tad_ucyate |

madhye yasya yad_anyatvam tad_abodhAd_vijRmbhitam ||07||

yAdRg_Ady.antayor_vastu - insofar as there is substance at the beginning and end =

tAdRg-eva tad ucyate - only thusfar is it known as That =

madhye yasya yad anyatvam - x =

tad abodhAd vijRmbhitam – x.

~vwv.1502/7. Of what sort a thing is at the beginning and the end, it is declared to be only of that nature. The difference which appears in the middle for anything, that is manifested due to ignorance (of the real unchanging nature of the thing).

~vlm.7. A thing is said to be the same, with what it is in the beginning and end; the difference that takes place in the form is only a mist of error, and is taken into no account by the wise. (The identity of a thing consists in its unalterable part).

~sv.7 Whatever a thing is in the beginning and in the end, that alone it is.

 

 

आत्मा त्व् आद्य्.अन्त-मध्येषु सम: सर्वत्र सर्वदा

स्वम् अप्य्_अन्यत्वम् आयाति _आत्म-तत्त्वम् कदा.चन ॥८॥

AtmA tv Ady.anta-madhyeSu sama: sarvatra sarvadA |

svam apy_anyatvam AyAti na_Atma-tattvam kadA.cana ||08||

*jd.8 -

AtmA tu - but the Self is =

Ady.anta-madhyeSu - at the beginning, the end, and in-between =

sama: sarvatra sarvadA - the same always everywhere =

svam apy anyatvam AyAti - though the ownSelf goes to difference =

na Atma-tattvam kadAcana - the Self-Thatness does not anyhow.

~vwv.1497/8. The Self is indeed the same in the beginning, the end and the middle, everywhere and at all times. Moreover, the natural (or one's own) Principle of the Self does not attain to otherness at any time.

~vlm.8. It is the soul only that remains self same with itself, both in the beginning, middle and end of it, and in all places and times, and never changes with the change of the body or mind and therefore forms the identity of the person.

~sv.8 If it appears to be something else in the middle, that appearance is regarded as unreal.

But the Self is the beginning,

the end,

and in-between

--

the same always and everywhere.

Although your ownSelf becomes different,

the Self-Thatness doesn't at.all.

 

09|o/

-रूपत्वात् तथा_एकत्वान् नित्यत्वाद् अयम् ईश्वर:

वशम् भाव-विकाराणाम् कदा.चन गच्छति ॥९॥

a-rUpatvAt_tathA_ekatvAn_nityatvAd_ayam Izvara: |

vazam bhAva-vikArANAm na kadA.cana gacchati ||09||

.

*jd.9 - a-rUpatvAt - because of formlessness =

tathA - and thus =

ekatvAt - oneness =

nityatvAd - and eternity =

ayam Izvara: - this Lord Ishvara =

na kadAcana gacchati - does not anywhen undergo =

vazam bhAva-vikArANAm – the wish for changes in his state.

~vwv.1498/9. This Supreme Lord never comes under the influence of changes instate on account of His formlessness, oneness and eternity.

~vlm.9. The soul which is formless and self-same with itself, forms the personality and individuality of a being, and because it is not subject to any modality or mutation at any time, it constitutes the essential identity of every body.

~sv.9 Hence, the self is the self in the beginning and in the end and therefore in the middle, too! It never undergoes any transformation or modification.

*jd.9 - a-rUpatvAt - because of formlessness = tathA - and thus = ekatvAt - oneness = nityatvAd - and eternity = ayam Izvara: - this Lord Ishvara = na kadAcana gacchati - does not anywhen undergo = vazam bhAva-vikArANAm – the wish for changes in his state.

 

rAma—

10|o/

राम उवाच ।

विद्यमाने सदा_एकस्मिन् ब्रह्मण्य्_एकान्त-निर्मले

संविद्-भ्रम-स्वरूपाया अविद्याया: आगम: ॥१०॥

vidyamAne sadA_ekasmin_brahmaNy_ekAnta-nirmale |

saMvid-bhrama-svarUpAyA avidyAyA: ka Agama: ||10||

.

*jd.10 – vidyamAne sadA – when it is knowing always =

ekasmin_brahmaNi_ekAnta-nirmale - x =

saMvid-bhrama-svarUpAyA avidyAyA: - x =

ka_ Agama: - x.

~vlm.10. Ráma rejoined---If the divine soul is always the same and perfectly pure in itself, when proceeds our error of its changableness, and what is the cause of the avidya or ignorance that shows these changes unto us?

~sv.10 RAMA asked again: In that self which is pure consciousness, how does this mild disturbance arise?

 

 

vasiShTha said—

 

11|o/

वसिष्ठ उवाच

ब्रह्म-तत्त्वम् इदम् सर्वम् आसीद् अस्ति भविष्यति

निर्विकारम् अन्-आद्य्.अन्तम् _अविद्या_अस्ति_इति निश्चय: ॥११॥

brahma-tattvam idam sarvam AsId_asti bhaviSyati |

nirvikAram an-Ady.antam na_avidyA_asti_iti nizcaya: ||11||

.

brahma-tattvam idam sarvam  - the brahma-tattva, the effective Thatness of the brahman Immensity =

AsId_asti bhaviSyati – was, is, will.be =

nirvikAram an-Ady.antam na_avidyA_asti  - changelessly without beginning or end is not unknowing Ignorance =

iti nizcaya: - such is certain.

#kR - to do, make —>#vikR - variously —>#vikAra - a transformation. —>#avikAra - a-vi.kAra, "not-forth.making" –m.- - non-change of form or nature, non-alteration; -adj.- unchangeable, immutable. •• #nirvikAra -adj.- unchanged, unchangeable, <sva.Atmani_an.astamaya-saMvidi nirvikAre> y3005.024.

~vwv.1421/11. All this was, is and will be the principle of Brahman, changeless and having no beginning or end. The positive conclusion ia that there is no _avidyA (or Nescience).

~vlm.11. VAishtha replied.--The category of Brahma implies that, He is all what is, what was, and what will be in future; that he is without change and without beginning and end, and there is no avidya ignorance in him.

 

12|o/

यस्_तु ब्रह्मेति शब्देन वाच्य-वाचकयो: क्रम:

तत्र_अपि _अन्यताभावम् उपदेष्टुम् क्रमो ह्य्_असौ ॥१२॥

ya:_ tu brahmeti zabdena vAcya-vAcakayo: krama: |

tatra_api na_anyatAbhAvam upadeSTum kramo hy_asau ||12||

.

*jd.12 - ya:_ tu  - but this which =

brahmeti zabdena  - by the word "brahma =

vAcya-vAcakayo: krama: - x =

tatra_api na_anyatAbhAvam x

upadeSTum kramo hy_asau - x.

~vlm.12. The signification that is meant to be expressed by the significant term Brahma, does not include any other thing as what is inexistent, or the negative idea of ignorance under it (i.e. god is what is and not what is not).

~sv.12 We use words like 'Brahman' just for the sake of communication or instruction, not to raise notions of one and two.

 

13|o/

त्वम् अहम् जगद् आशाश् च द्यौर् भूश् च_अप्य् अनल.आदि

ब्रह्म-मात्रम् अन्-आद्य्.अन्तम् _आविद्या_अस्ति मनाग्.अपि ॥१३॥

tvam aham jagad_AzA:_ ca dyaur_bhU:_ ca_apy anala.Adi ca |

brahma-mAtram an-Ady.antam na_AvidyA_asti manAg.api ||13||

.

*jd.13 – tvam  - you =  aham  - I =  jagad  - world =  AzAz ca – and sky =

dyaur bhUz ca apy – Heaven and Earth even =

anala.Adi ca – and elemental Fire =

brahma-mAtram an-Adyantam – measured Immensity, beginningless & endless = na AvidyA asti manAg.api – is not ignorant unknowing, not a bit.

~vlm.6.49.13. Thyself and myself, this earth and sky, the world and all its sides, together with the elementary of fire and others, are all the everlasting and infinite Brahma, and there is not the least misunderstanding in it.

~sv.13-14 You, I and all these things are pure Brahman: there is no ignorance at all.

*jd.13 – tvam  - you =  aham  - I =  jagad  - world =  AzAz ca – and sky = dyaur bhUz ca apy – Heaven and Earth even = anala.Adi ca – and elemental Fire = brahma-mAtram an-Adyantam – measured Immensity, beginningless & endless = na AvidyA asti manAg.api – is not ignorant unknowing, not a bit.

 

14|o/

नाम_एव_इदम् अविद्या_इति भ्रम.मात्रम् असद् विदु:

विद्यते या सा सत्या कीदृग्_राम भवेत् किल ॥१४॥

nAma_eva_idam avidyA_iti bhrama.mAtram asad_vidu: |

na vidyate yA sA satyA kIdRg_rAma bhavet_kila ||14||

.

*jd.14 - nAma_eva_idam avidyA_iti x

bhrama.mAtram asad_vidu: - x =

na vidyate yA x

sA satyA kIdRg_rAma bhavet_kila - x.

~vwv.1420. This (concept) called _avidyA (or Nescience) is merely a name. They consider it as mere delusion and unreal. rAma! Of what sort indeed could that reality be, which does not exist?

~vlm.14. Avidya or Ignorance is a mere name and Error, and is but another word for unreality; nor can you Ráma, ever call that a reality, which is never existent of itself. (The words ignorance and error are both of them but negative terms).

~sv.14 You, I and all these things are pure Brahman: there is no ignorance at all.

 

15|Ø

उपशम-प्रकरणे ह्यस्तने तु त्वया.ईरितम्

upazama-prakaraNe hyastane tu tvayA_Iritam |

अविदेया.इयं तथा.इत्थम् विचार्यत इति प्रभो ॥१५॥

avidyA_iyam tathA_ittham ca vicAryata iti prabho ||15||

.

*jd.15 - upazama-prakaraNe – but in The Book of Peace =

hyastane tu – just the other day =

tvayA Iritam – by.you was said  =

avidyA_iyam – "this Ignorance =

tathA_ittham ca – thus & so =

vicAryata iti prabho – is to be studied",

Sir."  

~vlm.15. Rama said:-Why sir, yon have said yourself of Ignorance in the chapter on Upasama or Tranquillty, and told me to know all these as products of error.

~sv.15 RAMA asked again: But at the end of the previous section, you exhorted me to enquire into the nature of this ignorance!

 

vasiShTha replied—

 

एतावन्तम् अ-बुद्धस्_त्वम् अभु: कालम् रघूद्वह

कल्पिताभि: किल_एताभिर् बोधितो_असि स्व.युक्तिभि: ॥१६॥

etAvantam a-buddha:_ tvam abhu: kAlam raghUdvaha |

kalpitAbhi: kila_etAbhir_bodhito_asi sva.yuktibhi: ||16||

*jd.16 -

etAvantam kAlam - insofar-as at that time =

abuddhas tvam abhu: - you were unawakened =

raghUdvaha - best of the *raghu.s =

kalpitAbhi: kila etAbhir - x =

bodhito_asi sva.yuktibhi: - awakened you.are, by your own reasoning. v

~vlm.16. Vasishtha answered:-Ráma! you had been all these time immerged in your ignorance, and have at last come to your right understanding by your own reasoning.

~sv.16 VASISTHA replied: Yes, at that time you were still not fully awakened.

 

17|o/

-विद्या_इयम् अयम् जीव इत्य्.आदि-कलना=क्रम:

-प्रबुद्ध-बोधाय कल्पितो वाग्.विदाम् वरै: ॥१७॥

a-vidyA_iyam ayam jIva ity.Adi-kalanA=krama: |

a-prabuddha-bodhAya kalpito vAg.vidAm varai: ||17||

.

*jd.17 -

avidyA iyam ayam jIva ity.Adi.kalanA-krama: - using such terms as "avidyA*Ignorance" and "Living*jIva" =

aprabuddha-bodhAya - for the unawakened realization =

kalpito vAg-vidAm varai: - is conceived by the best of the word-wise.

~vwv.1331/17. The manner of perception such as, "this is ignorance; this is the individual soul", is fashioned for the understanding of those who are not wise, by the best of men conversant with language.

~vwv.1467.y6.49.17. The manner of understanding such as, "this is #avidyA (or Nescience); this is #jIva (or the individual soul)", has been fashioned by the best among knowers of words for the instruction of the unenlightened.

~vlm.17. It is the practice of glossologists and men of letters, to adopt the use of the word ignorance, living soul and the like, for awakening the unenlightened to their enlightenment only.

~sv.17-19 Such expressions as 'ignorance', 'jiva', etc., have been invented as aids to instructing the unawakened.

Using such terms as "AvidyA

Ignorance", and "Living*jIva",

for the sake of the unawake,

is the method of the word-wise.

 

 

अप्रबुद्धम् मनो यावत् तावद् एव भ्रमम् विना

प्रबोधम् उपायाति तदाक्रोश-शतैर् अपि ॥१८॥

aprabuddham mano yAvat_tAvad_eva bhramam vinA |

na prabodham upAyAti tadAkroza-zatair_api ||18||

*jd.18 -

a.prabuddham mana: yAvat - so-long as the Mind is unawakened =

tAvat_eva bhramam vinA - thus-much it is a delusion. =

na prabodham upAyAti - Such Realization is a Way =

tadAkroza-zatair_api - but then it has those hundreds of things to whine.about.

#kruz - to CRy-out —>#kroza –m.- a cry, yell, shriek, shout; "the range of the voice in calling or hallooing", a measure of distance. •• #Akroza –m.- assailing with harsh language , scolding , reviling , abuse _yAjJ.&c..

#kruz - to weep and wail when crushed by grief; to whoop. --> #kroza: - (cf. क्ल्/ओश) a cry , yell , shriek , shout VS. xxx , 19 TS. vI (cf. #karNakroza कर्ण-क्°). ear.splitting); a child's whine: "Gimme candy!" • "the range of the voice in calling or hallooing" , a measure of distance (an Indian league , commonly called a Kos= 1000 #daNDas ("sticks"/fingers) दण्डs = 4000 #hastas हस्तs (hands)= 1/4 yojana (league) योजन. •-• #Akroza –m.- assailing with harsh language , scolding , reviling , abuse.

~vlm.18. Thus the vedantist comes to know the inexistence of the outer world, and by knowing the knowable One, they come to attain the consummation of their object: (which is the attainment of their final emancipation or moksha).

~sv.16-17-18 16-18 ...The cause alone is the effect. The cause was there before the effect and will remain even after the effect ceases to be. Because the cause 'acts efficiently' (samyak karoti) in bringing about the effect, it itself is known as samskara. That which existed before the arising of the dream but which shines as that which was seen before, that is known as samskara. There is no other external factor known as #saMskAra (popularly translated into_alatent impressions of past experiences and actions'). Things seen and unseen exist in the consciousness which shines in its own light and experiences all those things as if already seen.

~vlm.18. So long as the mind is not awakened to the knowledge of truth, it remains in the darkness of error for ever; and is not to its right understanding; even by its traversing a hundred miles.

~sv.18-19 Such expressions as 'ignorance', 'jiva', etc., have been invented as aids to instructing the unawakened.

 

 

युक्त्या_एव बोधयित्वा_एष जीव आत्मनि योज्यते

यद् युक्त्यासाद्यते कार्यम् तद् यत्न-शतैर् अपि ॥१९॥

yuktyA_eva bodhayitvA_eSa jIva Atmani yojyate |

yad_yuktyAsAdyate kAryam na tad_yatna-zatair_api ||19||

*jd.19 –

yuktyA_eva bodhayitvA_eSa jIva Atmani yojyate - x =

yad_yuktyAsAdyate kAryam na tad_yatna-zatair_api – x.

~vlm.19. When the living soul is awakened to its right sense by the force of reason, it learns to unite itself to the supreme soul, but being led without the guidance of reason, it is successful in nothing with[ space added] all its endeavours.

~sv.19 One should use common-sense and suitable aids (yuktti also commonly means 'trick') to awaken the seeker before imparting the knowledge of the truth.

 

20|o/

"सर्वम् ब्रह्म" इति यो ब्रूयाद् अ.प्रबुद्धस्य दुर्.मते:

करोति सुहृद्-वृत्त्या स्थाणोर् दु:-निवेदनम् ॥२०॥

"sarvam brahma"_iti yo_ brUyAt_ a.prabuddhasya dur.mate: |

sa* karoti suhRd-vRttyA sthANor_du:kha-nivedanam ||20||

"sarvam brahma" – "everything is the Immensity" =

iti ya: brUyAt – someone saying so =

a.prabuddhasya dur.mate: - from an unrealized dullard =

sa: karoti - x =

suhRd-vRttyA sthANor_du:kha-nivedanam - x.

"सर्वम् ब्रह्म" - "It's all the Brahman Immensity" इति यः ब्रूयात् - one saying so .प्रबुद्धस्य दुर्.मतेः - of/to the un.awakened ill.minded करोति सुहृद्-वृत्त्या स्थाणोः_दुःख-निवेदनम् - he seeks friendly advice, from a stump, making-known his suffering. -20-

~vlm.20. He who tells the unenlightened vile man, that all this world is the great Brahma himself, does no more than communicate his sorrows to the headless trunk of a tree. (A lecture to the listless man, is not listened to).

~sv.20 If one declares, "All this is Brahman" to an unawakened person, it is like a man petitioning a tree for relief from his suffering.

 

 

युक्त्या प्रबोध्यते मूढ: प्राज्ञस्_तत्त्वेन बोध्यते

मूढ: प्राज्ञत्वम् आयाति युक्त्या बोधनम् विना ॥२१॥

yuktyA prabodhyate mUDha: prAjJa:_ tattvena bodhyate |

mUDha: prAjJatvam AyAti na yuktyA bodhanam vinA ||21||

*jd.21 -

yuktyA prabodhyate mUDha: - by reason, a fool is awakened =

prAjJas tattvena bodhyate - by the truth of Thatness a wise one awakens =

mUDha: prAjJatvam AyAti - the fool comes to wisdom =

na yuktyA bodhanam vinA – not without reason is realization attained.

~vlm.21. The fool is brought to sense by reasoning, and the wise man knows the truth from the nature of the subject; but the ignorant never learn wisdom, without the persuation of reason. (The wise learn by intuition, but the unwise by no instruction).

~sv.21 It is by suitable aids that the unawakened is awakened.

 

22|o/

एतावन्तम् अबुद्धस्_त्वम् कालम् युक्त्या प्रबोधित:

इदानीम् संप्रबुद्धस्_त्वम् मया येन_अवबोध्यसे ॥२२॥

etAvantam abuddha:_ tvam kAlam yuktyA prabodhita: |

idAnIm saMprabuddha:_ tvam mayA yena_avabodhyase ||22||

*jd.22 -

etAvantam kAlam abuddhas tvam - to the extent of time that you were unawakened =

yuktyA prabodhita: - x =

idAnIm saMprabuddhas tvam mayA yena_avabodhyase - x.

~vlm.6.49.22. You had been unwise so long as you depended on your own reasoning (judgment); but being guided by me, you are now awakened to truth. (No body is wise of his own conceit without the guidance of his preceptor).

~sv.22 The awakened is enlightened by the truth. Thus, now that you are awakened, I declare the truth to you.

 

23|o/

ब्रह्म.अहम् त्रि.जगद् ब्रह्म त्वम् ब्रह्म खलु दृश्य.भू:

द्वितीया कलना _अस्ति यथा.इच्छसि तथा कुरु ॥२३॥

brahma_aham tri.jagad_brahma tvam brahma khalu dRzya.bhU: |

dvitIyA kalanA na_asti yathA_icchasi tathA kuru ||23||

*jd.23 -

brahma_aham – the Immensity is I =

tri.jagad brahma – the Three Worlds are Immensity =

tvam brahma khalu dRzya.bhU: - you are Immensity, the very ground of perception +

dvitIyA kalanA na_asti - x =

yathA_icchasi tathA kuru - x.

~vwv.1330/23. I am Brahman. The triple world is Brahman. You are indeed Brahman. The visible universe (is also Brahman). There is no second perception. Do as you wish.

~vlm.23. That I am Brahma, thou art Brahma, and so the visible world is Brahma himself; know this truth and naught otherwise, and do as you please. (All inventions and imaginations of Him are false).

~sv.23 You are Brahman, I am Brahman, the whole universe is Brahman. Whatever you are doing, realise this truth at all times.

 

24|o/

-संवेद्य-महा.संवित्-कोटि.मात्रम् जगत्.त्रयम्

एक-प्रत्ययवान् अन्त: कुर्वन्.न् अपि लिप्यसे ॥२४॥

a-saMvedya-mahA.saMvit-koTi.mAtram jagat.trayam |

eka-pratyayavAn_anta: kurvan.n_api na lipyase ||24||

.

a-saMvedya-mahA.saMvit-koTi.mAtram - x =

jagat.trayam – the Triple World =

eka-pratyayavAn_anta:  - x =

kurvan api na lipyase – tho doing U are not attached (stuck).

~vlm.24. Inconceivable is the conception of god, and the visible world is all that is known of him; know him as one, and the infinite, and you will not be misled into error.

 

25|o/

भारूपश् चेतनो व्यापी परमात्म अहम् इत्य् अयम्

राघव, अनुभव-अन्तस्_त्वं तिष्ठन् गच्छञ् छ्वसन् स्वपन् ॥२५॥

bhArUpa:_ cetano_ vyApI paramAtmA_ aham ity_ayam |

rAghava, anubhava-anta:_ tvam tiSThan_gacchan_zvasan svapan ||25||

.

*jd.25 – bhArUpa:_ cetano vyApI paramAtma_aham ity_ayam - x =

rAghava_anubhava-anta:_ tvam tiSThan_gacchaJ_chvasan_svapan – x.

~vlm.25. Ráma, think in yourself whether when you are sitting or walking, or waking or sleeping, that you are this supreme spirit, which is of the form of light and intelligence, and pervades all things.

 

 

निर्.ममो निर्.अहंकारो बुद्धिमान् असि साधु चेत्

तद् ब्रह्म वेदनम् शान्तम् सर्व.भूत-स्थितम् भव ॥२६॥

nir.mamo nir.ahaMkAro buddhimAn_asi sAdhu cet |

tad_brahma vedanam zAntam sarva.bhUta-sthitam bhava ||26||

*jd.26 -

nir.mamo nir.ahaMkAro buddhimAn_asi sAdhu cet - x =

tad_brahma vedanam zAntam sarva.bhUta-sthitam bhava - x.

~vlm.6.49.26. Ráma! if you are without your egoism and meity or selfishness, and if you are intelligent and honest, then be as oecumenical and tranquil as Brahma himself, who is equally situated in all things.

 

27|o/

तद् अन्-आद्य्.अन्तम् आभासम् तत्त्वम् एव परम् पदम्

स्थितो_अस्मि सर्वग-एक.आत्म-शुद्ध-संविन्.मय-आत्मक: ॥२७॥

tad_an-Ady.antam AbhAsam tattvam eva param padam |

sthito_asmi sarvaga-eka.Atma-zuddha-saMvin.maya-Atmaka: ||27||

.

*jd.27 - tad_an-Ady.antam AbhAsam  - that beginning&endless projection =

tattvam eva param padam – thatness indeed, the next state, =

sthito_asmi x

sarvaga-eka.Atma-zuddha-saMvin.maya-Atmaka: - x.

~vlm.27. Know your self as the pure consciousness, which is situated as one in ail; which is without beginning and end, and is the essence of light and the most transcendent of all being.

 

28|o/

यद् ब्रह्मात्मा_अपि तुर्यश् च या विद्या प्रकृतिश् च या

तद् अभिन्न-सद-एक-आत्म यथा कुम्भ-शतेषु मृत् ॥२८॥

yad brahmAtmA_api turya:_ ca yA vidyA prakRti:_ ca yA |

tad_abhinna-sada-eka-Atma yathA kumbha-zateSu mRt ||28||

*jd.28 -

yad brahmAtmA_api turya:_ ca yA vidyA prakRti:_ ca yA - x =

tad_abhinna-sada-eka-Atma yathA kumbha-zateSu mRt - x.

~vwv.1329/28. That which is the Brahman and also the Self and the fourth state of Consciousness, which is nescience and also Nature, is the undivided Reality of the same nature, as there is (only) clay in hundreds of pots.

~vlm.28. What you call, Brahma the universal soul and the fourth or transcendent state; know the same to be mataria or matter and natura or nature also. It is the inseparable one in all, as the mud is the essential substance of a thousand water pots.

~sv.28 This Brahman or the self alone is the reality in all beings, even as clay is the real substance in thousands of pots.

 

 

_आत्मन: प्रकृतिर् भिन्ना घटान् मृन्.मयता यथा

सन् मृन्-मात्रम् यथा _अन्तर् आत्मा_एवम् प्रकृति: स्थिता ॥२९॥

na_Atmana: prakRtir_bhinnA ghaTAn_mRn.mayatA yathA |

san_mRn-mAtram yathA ca_antar_AtmA_evam prakRti: sthitA ||29||

*jd.29 -

na Atmana: prakRtir bhinnA - x =

ghaTAn mRn-mayatA yathA - x =

san mRn-mAtram yathA ca - x =

antar AtmA evam prakRti: sthitA.

~vwv.1325/29. Nature is not different from the Self, as the state consisting of clay (is not different) from the pot. As there is only real clay within, so does the self exist as Nature.

~vlm.6.49.29. Nature is not different from the nature of the soul, as the clay is no other than the pot itself; the Divine essence is as the intrinsic clay, and the divine spirit extends as the inward matter of all things.

 

 

आवर्त: सलीलस्य_इव : स्पन्दस्_त्व्_अयम् आत्मन:

प्रोक्त: प्रकृति-शब्देन तेन_एव_इह एव हि ॥३०॥

Avarta: salIlasya_iva ya: spanda:_ tv_ayam Atmana: |

prokta: prakRti-zabdena tena_eva_iha sa eva hi ||30||

*jd.30 -

Avarta: salIlasya_iva - x =

ya: spanda:_tu - x =

ayam Atmana: - x =

prokta: - x =

prakRti-zabdena tena_eva_iha sa eva hi - x.

~vwv.1326/30. This movement of the Self, which is like a whirlpool of water, is described by the word Nature. For that very reason, it is only that Self which is called "Nature" here. (Nature and the Self are identical as water and the eddy are identical.)

~vlm.30. The soul has its pulsation like the whirling of the whirlpool, and this is termed Prakriti force or matter, which is no other than an effort of the spirit.

 

 

यथा_एक: स्पन्द-पवनौ नाम्ना भिन्नौ सत्तया

तथा_एकम् आत्म-प्रकृति नाम्ना भिन्ने सत्तया ॥३१॥

yathA_eka: spanda-pavanau nAmnA bhinnau na sattayA |

tathA_ekam Atma-prakRti nAmnA bhinne na sattayA ||31||

*jd.31 -

~vwv.1327/31. As wind and (its) motion are the same, different by name but not in reality, so, the Self and Nature are the same, different by name but not in reality.

~vlm.31. As pulsation and venilation, mean the same thing under different names; so the soul and nature express the same substance, which are not different in their essence.

~sv.31 Even as wind and its movement are non-different, consciousness and its internal movement (energy) which causes all these manifestations are non-different.

 

 

अबोधाद् एतयोर् भेदो बोधना_एव विलीयते

अबोधात् सन्.मयो याति रज्ज्वाम् सर्प-भ्रमो यथा ॥३२॥

abodhAd_etayor_bhedo bodhanA_eva vilIyate |

abodhAt san.mayo yAti rajjvAm sarpa-bhramo yathA ||32||

*jd.32 -

abodhAd_etayor_bhedo bodhanA_eva vilIyate - x =

abodhAt san.mayo yAti rajjvAm sarpa-bhramo yathA - x.

~vwv.1328/32. The difference between the two is due to (our) ignorance. It vanidhes only through knowledge. On account of ignorance, the one consisting of Reality goes to (an apparently different state) as the delusion of a snake (appearing) in a rope.

~vlm.6.49.32. It is mere ignorance which makes their difference, and which is removed by their knowledge; as it is sheer ignorance which represents a snake in the rope, and which is soon removed by knowledge of their nature.

 

 

चित्.क्षेत्रे कलना-बीजम् तद् एतत् पतति स्फुरन्

चित्त-अङ्कुरम् तद् एतस्माद् भावि-संसार-खण्डक: ॥३३॥

cit.kSetre kalanA-bIjam tad_etat_patati sphuran |

citta-aGkuram tad_etasmAd_bhAvi-saMsAra-khaNDaka: ||33||

*jd.33 -

cit.kSetre - x =

kalanA-bIjam tad_etat_patati sphuran - x =

citta-aGkuram tad_etasmAd_bhAvi-saMsAra-khaNDaka: - x.

~vlm.33. As the seed of imagination falls in the field of the intellect, it shoots forth in the sprout of the mind, which becomes the germ of the wide spreading arbor of the universe.

~sv.33 It is the seed of notion falling on the soil of consciousness that gives rise to apparent diversity. If it does not so fall, mind does not sprout.

 

 

एतद् एव_आत्म-विज्ञानाद् दग्धम् सद्-वासना-जलै:

संसक्तिम् अपि यत्नेन भवत्य् अङ्कुर-क्षमम् ॥३४॥

etad_eva_Atma-vijJAnAd_dagdham sad-vAsanA-jalai: |

saMsaktim api yatnena na bhavaty_aGkura-kSamam ||34||

etad_eva_Atma-vijJAnAt - x =

dagdham - x =

sad-vAsanA-jalai: - x =

saMsaktim api yatnena na bhavati_aGkura-kSamam - x.

~vlm.34. The seed of false imagination (of avidya or personified Ignorance), being scorched by the flames of spiritual knowledge; will be able to vegitate no more, though it is sprinkled with the water of fond desire. (i.e. Fancy is fed by desire, but fly away at the appearance of reason).

 

35|o/

नो चेत् पतति चित्.क्षेत्रे कलना-बीजकम् तत:

चित्त-अङ्कुरा: जायन्ते सुख.दु:-लव.द्रुमा: ॥३५॥

no cet_patati cit.kSetre kalanA-bIjakam tata: |

citta-aGkurA: na jAyante sukha.du:kha-lava.drumA: ||35||

.

*jd.35 - na-u cet patati - if there does not.at.all fall =

cit-kSetre - in the field of chit*Consciousness =

kalanA-bIjakam - x =

tata: - then - x =

citta-aGkurA: na jAyante - the shoots of chitta*Affection do not spring-up =

sukha-du:kha-lava-drumA: - as goodSpace-badSpace-struck-trees.

~vlm.6.49.35. If you do not sow the seed of imagination in the soil of your intellect, you will stop the germination of the plants of pain and pleasure the field of your mind. (Pain and pleasure are imaginary ideas and not really so in their nature).

~vlm.36. Ráma {as yon have come to know the truth, you must forsake your false conception of such a thing as ignorance or error existing in the world; and know that there is no duality in the unity of god. Being thus full with the knowledge of one supreme soul, you must repudiate your ideas of pain and pleasure in anything here below. Fain turns to pleasure, and pleasure to pain, know them both as unreal, as they are vain.

 

 

 

om

 

 

DAILY READINGS wd 13September

 

fm3094 1.sp13 Everything Comes From the brahman.Immensity .z32

https://www.dropbox.com/s/70dsnildh0wpto7/fm3094%201.sp13%20Everything%20Comes%20From%20the%20brahman.Immensity%20.z32.docx?dl=0

fm6050 2.sp13..14 The 8.fold Traveler .z39

https://www.dropbox.com/s/ji5zzif9sn160c3/fm6050%202.sp13..14%20The%208.fold%20Traveler%20.z39.docx?dl=0

fm7144 3.sp12..13 Consciousness & Destiny .z53

https://www.dropbox.com/s/6lhyrj315wgf08b/fm7144%203.sp12..13%20Consciousness%20%26%20Destiny%20.z53.docx?dl=0

 

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Complete YVFiles

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चित् संवित्त्या.उच्यते जीव:

cit saMvittyA _ucyate jIva:

संकल्पात्स मनो_ भवेत्

saMkalpAt sa:_ mana:_ bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि_अभिधम् तत:

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

 

 

fm6049 2.sp12 EVOLUTION OF THE WORLD .z36.docx

Jiva Das

unread,
Sep 12, 2021, 12:18:22 PMSep 12
to yoga vasishtha

 

FM.6.1.FM.6.49

https://www.dropbox.com/s/ypa3cs25cab8jgs/FM.6.1.FM.6.49.docx?dl=0

FM6049 EVOLUTION OF THE WORLD 2.SP12 .z36

FM.6.49

 

An Enquiry into the

 

EVOLUTION OF THE WORLD

 

om

 

 

Râma asked—

 

यदि _अस्ति विकार.आदि ब्रह्मन् ब्रह्मणि बृंहिते

yadi na_asti vikAra.Adi brahman brahmaNi bRMhite |

द् इदम् कथम् आभाति भाव.भावमयम् जगत् ॥६।४९।१॥

tat_idam katham AbhAti bhAva.abhAvamayam jagat ||6|49|1||

.

yadi na asti . if there is not

vikAra.Adi . change, &c.

brahman – Sir.brAhmaNa

brahmaNi bRMhite . in the increase/expansion of the Brahman Immensity

tad idam katham AbhAti . how does it manifest

bhAva.abhAva.mayam jagat . this world that appears and disappears?

.

*sv.1 RAMA asked: If Brahman does not undergo any modification at all, how does this world.Appearance, which is and is not real, arise in it?

if the brahman.Immensity is without change, &c. et cætera, Sir.brAhmaNa

how then does it project this Feeling/unFeeling.mode of world?

##bhU .> #bhava .> #bhAva

 

VASISHTHA replied

 

.पुनः.प्राग्.अवस्थानम् त् स्वरूप.विपर्ययः

a.puna:.prAk.avasthAnam yat_svarUpa.viparyaya: |

द् विकार.आदिकम्, तात, यत् क्षीर.आदिषु वर्तते ॥६।४९।२॥

tat_vikAra.Adikam, tAta, yat kSIra.AdiSu vartate ||6|49|2||

.

what does not return to its former condition svarUpa.viparyaya: . is changed in its identity tad vikAra.Adikam . those are the qualities like change tAta . my boy yat . which vartate . alter. kSIra.AdiSu . like milk [which is transformed to butter or cheese], &c.

what does not keep its former state, lad, becomes altered in identity

in this way milk, churned, turned.into butter and whey, is milk no.more;

or this way milk is turned.to curds and whey: now what was milk is cheese

.

*vwv.1494/2. Son! That is the kind of transformation that takes place in milk and the like, which is the annihilation of its natural state and not remaining as before again.

*vlm.2. VASISHTHA replied:.Hear Ráma! that it is the alteration of a thing that does not revert to its former state, that is called its change, as it occurs in the instance of milk, and its conversion to curd and butter, which never become the pure milk again.

*yat apuna:prAg.AvasthAnam . what does not return to its former condition svarUpa.viparyaya: . is changed in its identity tad vikAra.Adikam . those are the qualities like change tAta . my boy yat . which vartate . alter. kSIra.AdiSu . like milk [which is transformed to butter or cheese], &c.

 

पयस्ताम् पुनर् अभ्येति दधित्वान्_ पुनः पयः

payastAm puna:_abhyeti dadhitvAn_na puna: paya: |

बुद्धम् द्य्.अन्त.मध्येषु ब्रह्म ब्रह्मैव निर्मलम् ॥६।४९।३॥

buddham Adi.Anta.madhyeSu brahma brahmaiva nirmalam ||6|49|3||

.

likewise, what is known in the beginning, and at the end,

and in.between

is also the Brahman

—only—

immaculate!

punar . again

paya: . the milk

#abhyeti dadhitvAn . becomes curdlike

na punar . and not again

payastAm . becomes milk.ness.

buddham . what is known

Adyanta.madhyeSu . in beginning, end, and in between

brahma . is the brahman*Immensity

brahma eva . and only the brahman

nirmalam . immaculate/untainted.

*vwv.1495/3. Milk (converted into curd) does not again go back to the state of milk on account of its curd.nature. Brahman is known only as the stainless Brahman in the beginning, the end and the middle (of creation).

*vlm.3. The milk is converted to curd, but the curd never reverts to its former state of milk, such is the nature of change in the state of things; but it can never affect the great god, who remains alike all along the first, intermediate and last states of things.

*sv.3 like the curdling of milk, in which case the curd cannot once again return to its milk.state.

What does not keep its former state is altered in identity, son,

..

in the way that milk, when churned, is turned into butter and whey.

Or else the milk turns.into curds, but it does not again become milk.

 

Likewise, what is known in the beginning, and at the end,

and in.between

is also the Brahman

—only—

immaculate!

 

 

क्षीर.देर् इ तेन_अस्ति ब्रह्मणो न विकारिता

kSIra.ade:_iva tena_asti brahmaNa:_na vikAritA |

अन्.द्य्.अन्त.विभागस्य _षो ऽवयवि.क्रमः ॥६।४९।४॥

an.Adi.anta.vibhAgasya na ca_eSa:_avayavi.krama: ||6|49|4||

.

iva kSIra.ade: . as of milk, &c.

tena asti . thus there is

brahmaNa: . in the Brahman

na vikAritA . nothing changed

an.Adyanta.vibhAgasya . it does not partake.of beginning or end

na ca eSa: . and it is not

avayavi.krama: . of constituent parts

.

*vlm.6.49.4. There is no such change as that of milk or any other things in the immutable Brahma, who having no beginning nor end, can neither have any age or stage of life assigned to him. (i.e. The Infinite god is neither young nor old as any finite being).

*vwv.1496/4 Therefore, there is no susceptibility to change for Brahman as there is for milk and the like; and this course of having subdivisions does not arise without the division of beginning or end.

*sv.4 Such is not the case with Brahman which was unmodified before the world.Appearance and which regains its unmodified state after the world.disappearance.

Not like it is with things like milk,

there is no change in the Brahman Immensity:

it does not have beginning or ending, nor does it possess constituencies.

 

समस्य_आद्य्.अन्तयोर् या_इयम् दृश्यते विकृतिः क्षणात्

samasya Adi.antayo:_yA_iyam dRzyate vikRti: kSaNAt |

संविदः सम्भ्रमम् विद्धि नाविकारे ऽस्ति विक्रिया ॥६।४९।५॥

saMvida: sambhramam viddhi nAvikAre_asti vikriyA ||6|49|5||

.

samasya . of the identity

Adi.Anta.yo: . of beginning and end

yA iyam dRzyate vikRti: kSaNAt . this which is.seen as sudden change

saMvida: sambhramam . is the delusion of Samvid Awareness

viddhi . know that

na avikAra.e . not in the changeless

asti vikriyA . is there change.

#vikRti

#vikAra

 •• #avikAra . without change/alteration

#kR . to do, make —>#vikR . variously —>#vikAra . a transformation. —>#avikAra . a.vi.kAra, "not.forth.making" –m.. . non.change of form or nature, non.Alteration; .Adj.. unchangeable, immutable. •• #nirvikAra .Adj.. unchanged, unchangeable, <sva.Atmani_an.astamaya.saMvidi nirvikAre> y3005.024.

*vwv.1503/5. Know this change, which is seen momentarily, of a thing which is the same at the beginning and the end, as the error (or confusion) of perception. There is no change in the Immutable.

*sv.5 Both in the beginning and in the end, it is unmodified homogeneous consciousness. The momentary and apparent modification in this is but a mild disturbance of consciousness, not a modification at all.

*vlm.5. The states of beginning and end which are attributed to eternal god, are the false imputations of ignorance and error, as there can be no change of changeless one. (To say therefore that god is the first and last the alpha and omega of all, means that the beginning and end of all things, are comprised in his everlasting existence).

What is the same, both at the end

and the beginning, is seen as

instantaneous change: it is

delusive Samvid Awareness.

Know that the changeless knows no change.

 

संवेद्यम् संवित्तिस् तत्र ब्रह्मणि विद्यते

na saMvedyam na saMvitti:_tatra brahmaNi vidyate |

द् ब्रह्म.शब्द.कथितम् निःसम्बन्ध.चिद्.आत्म.वत् ॥६।४९।६॥

tat_brahma.zabda.kathitam ni:sambandha.cit.Atma.vat ||6|49|6||

.

na saMvedyam . not knowable . subject to samvit*Awareness

na saMvitti: tatra . not the process of knowing . samvitti*Awareness . the <.ti> suffix indicates production of the abstract

brahmaNi vidyate . is known in the brahman*Immensity

tad brahma.zabda.kathita.m . "That", understood as the word 'brahman'

ni:sambandha.cid.Atma.vat . being without sambandha*Connexion as the chit.Consciousness.Self.

*sv.6 In that Brahman there is neither a subject nor an object of consciousness.

*vlm.6. Brahma is not our consciousness, nor the object of our consciousness. He is as unconnected with us as our soul and intellect, and is only known to us by the word.

It's not something to understand, nor understanding it.

The word 'brahman' is to be understood as unattached.Consciousness.Self.

 

यादृग् आद्य्.अन्तयोर् वस्तु तादृक्_एव द् उच्यते

yAdRk_Adi.antayo:_vastu tAdRk_eva tat_ucyate |

मध्ये यस्य द् अन्यत्वम् द् अबोधाद् विजृम्भितम् ॥६।४९।७॥

madhye yasya yat_anyatvam tat_abodhAt_vijRmbhitam ||6|49|7||

.

yAdRg_Adi.antayo:_vastu . insofar as there is substance at the beginning and end

tAdRg.eva tad ucyate . only thusfar is it known as That

madhye.between/amidst yasya.whose/of.which yat.which/what anyatva*.m

tad.that.one a.non.bodha.Realization/awaking.Ad vijRmbhita.gaped/opened/expanded.m

.

*vwv.1502/7. Of what sort a thing is at the beginning and the end, it is declared to be only of that nature. The difference which appears in the middle for anything, that is manifested due to ignorance (of the real unchanging nature of the thing).

*vlm.7. A thing is said to be the same, with what it is in the beginning and end; the difference that takes place in the form is only a mist of error, and is taken into no account by the wise. (The identity of a thing consists in its unalterable part).

*sv.7 Whatever a thing is in the beginning and in the end, that alone it is.

 

आत्मा तु_द्य्.अन्त.मध्येषु समः सर्वत्र सर्वदा

AtmA tu_Adi.anta.madhyeSu sama: sarvatra sarvadA |

स्वम् अपि_अन्यत्वम् आयाति _आत्म.तत्त्वम् कदा.चन ॥६।४९।८॥

svam api_anyatvam AyAti na_Atma.tattvam kadA.cana ||6|49|8||

.

AtmA tu . but the Self is

Adi.anta.madhyeSu . at the beginning, the end, and in.between

sama: sarvatra sarvadA . the same always everywhere

svam apy anyatvam AyAti . though the ownSelf goes to difference

na Atma.tattvam kadAcana . the Self.Thatness does not anyhow

.

*vwv.1497/8. The Self is indeed the same in the beginning, the end and the middle, everywhere and at all times. Moreover, the natural (or one's own) Principle of the Self does not attain to otherness at any time.

*vlm.8. It is the soul only that remains self same with itself, both in the beginning, middle and end of it, and in all places and times, and never changes with the change of the body or mind and therefore forms the identity of the person.

*sv.8 If it appears to be something else in the middle, that appearance is regarded as unreal.

But the Self is the beginning,

the end,

and in.between

..

the same always and everywhere.

Although your ownSelf becomes different,

the Self.Thatness doesn't at.all.

 

.रूपत्वात् तथा_एकत्वान्_नित्यत्वाद् अयम् ईश्वरः

a.rUpatvAt tathA_ekatvAn_nityatvAt_ayam Izvara: |

वशम् भाव.विकाराणाम् कदाचन गच्छति ॥६।४९।९॥

vazam bhAva.vikArANAm na kadAcana gacchati ||6|49|9||

.

a.rUpatvAt . because of formlessness

tathA . and thus

ekatvAt . oneness

nityatvAd . and eternity

ayam Izvara: . this Lord Ishvara

na kadAcana gacchati . does not anywhen undergo

vazam bhAva.vikArANAm – the wish for changes in his state

.

*vwv.1498/9. This Supreme Lord never comes under the influence of changes instate on account of His formlessness, oneness and eternity.

*vlm.9. The soul which is formless and self.same with itself, forms the personality and individuality of a being, and because it is not subject to any modality or mutation at any time, it constitutes the essential identity of every body.

*sv.9 Hence, the self is the self in the beginning and in the end and therefore in the middle, too! It never undergoes any transformation or modification.

*jd.9 . a.rUpatvAt . because of formlessness tathA . and thus ekatvAt . oneness nityatvAd . and eternity ayam Izvara: . this Lord Ishvara na kadAcana gacchati . does not anywhen undergo vazam bhAva.vikArANAm – the wish for changes in his state.

 

RÂMA said—

 

विद्यमाने सदा_एकस्मिन् ब्रह्मणि_एकान्त.निर्मले

vidyamAne sadA_ekasmin brahmaNi_ekAnta.nirmale |

संविद् भ्र.स्वरूपाया* अविद्यायाः * आगमः ॥६।४९।१०॥

saMvit.bhrama.svarUpAyA* avidyAyA: ka* Agama: ||6|49|10||

.

*jd.10 – vidyamAne sadA – when it is knowing always

ekasmin.in.one/solitary brahmaNi.in.Brahmic.Immensity ekAnta*.nirmala*.e saMvid.awareness.bhrama.delusion/wandering.svarUpa.nature/character.AyA avidyA.Nescience .yA: kas.who?which Agama.coming.to/approach\doctrine:

.

ekAnta

nirmala

.

*vlm.10. Ráma rejoined...If the divine soul is always the same and perfectly pure in itself, when proceeds our error of its changableness, and what is the cause of the avidya or ignorance that shows these changes unto us?

*sv.10 RAMA asked again: In that self which is pure consciousness, how does this mild disturbance arise?

 

VASISHTHA said—

 

ब्रह्म.तत्त्वम् इदम् सर्वम् आसीद् अस्ति भविष्यति

brahma.tattvam idam sarvam AsIt_asti bhaviSyati |

निर्विकारम् अन्.द्य्.अन्तम् _अविद्या_अस्ति_इति निश्चयः ॥६।४९।११॥

nirvikAram an.Adi.antam na_avidyA_asti_iti nizcaya: ||6|49|11||

.

brahma.tattvam idam sarvam . the brahma.tattva, the effective Thatness of the brahman Immensity

AsIt_asti bhaviSyati – was, is, will.be

nirvikAram an.Adi.antam na_avidyA_asti . changelessly without beginning or end is not unknowing Ignorance

iti nizcaya: . such is certain.

#kR . to do, make —>#vikR . variously —>#vikAra . a transformation. —>#avikAra . a.vi.kAra, "not.forth.making" –m.. . non.change of form or nature, non.Alteration; .Adj.. unchangeable, immutable. •• #nirvikAra .Adj.. unchanged, unchangeable, <sva.Atmani_an.astamaya.saMvidi nirvikAre> y3005.024.

*vwv.1421/11. All this was, is and will be the principle of Brahman, changeless and having no beginning or end. The positive conclusion ia that there is na:_avidyA (or Nescience).

*vlm.11. VAishtha replied...The category of Brahma implies that, He is all what is, what was, and what will be in future; that he is without change and without beginning and end, and there is no avidya ignorance in him.

 

यस् तु ब्रह्मेति शब्देन वाच्य.वाचकयोः क्रमः

ya:_tu brahmeti zabdena vAcya.vAcakayo: krama: |

तत्र_अपि _अन्यता*भावम् उपदेष्टुम् क्रमो ह्य् असौ ॥६।४९।१२॥

tatra_api na_anyatA*bhAvam upadeSTum krama:_hi_asau ||6|49|12||

.

yas.this.who/which tu.but/yet/however brahma.Brahman.Immensity.iti.so/"thus" zabda.word/sound.ena . by the word "brahma vAcya*.vAcakaya*.o: krama.order/process: tatra.there/then api.even/tho na.no/t anyatAbhAva*.m upadeSTum* krama.order/process: hi.for/since asau.that.yonder

.

 

vAcyas

vAcakaya*

anyatAbhAva*

upadeSTum

.

*vlm.12. The signification that is meant to be expressed by the significant term Brahma, does not include any other thing as what is inexistent, or the negative idea of ignorance under it (i.e. god is what is and not what is not).

*sv.12 We use words like 'Brahman' just for the sake of communication or instruction, not to raise notions of one and two.

 

त्वम् अहम् जगत्_आशाः_ द्यौः_भूः__अपि_अनल.आदि

tvam aham jagat_AzA:_ca dyau:_bhU:_ca_api_anala.Adi ca |

ब्रह्म.मात्रम् अन्.द्य्.अन्तम् _आविद्या_अस्ति मनाग्.अपि ॥६।४९।१३॥

brahma.mAtram an.Adi.antam na_AvidyA_asti manAk.api ||6|49|13||

.

tvam . you aham . I jagad . world AzAz ca – and sky

dyaur bhUz ca apy – Heaven and Earth even

anala.Adi ca – and elemental Fire

brahma.mAtram an.Adyantam – measured Immensity, beginningless & endless na AvidyA asti manAg.api – is not ignorant unknowing, not a bit

.

*vlm.6.49.13. Thyself and myself, this earth and sky, the world and all its sides, together with the elementary of fire and others, are all the everlasting and infinite Brahma, and there is not the least misunderstanding in it.

*sv.13.14 You, I and all these things are pure Brahman: there is no ignorance at all.

*jd.13 – tvam . you aham . I jagad . world AzAz ca – and sky dyaur bhUz ca apy – Heaven and Earth even anala.Adi ca – and elemental Fire brahma.mAtram an.Adyantam – measured Immensity, beginningless & endless na AvidyA asti manAg.api – is not ignorant unknowing, not a bit.

 

नाम_एव_इदम् अविद्या_इति भ्रम.मात्रम् असद् विदुः

nAma_eva_idam avidyA_iti bhrama.mAtram asat_vidu: |

विद्यते या सा सत्या कीदृक्,_राम, भवेत् किल ॥६।४९।१४॥

na vidyate yA sA satyA kIdRk,_rAma, bhavet kila ||6|49|14||

.

*jd.14 . nAma_eva_idam avidyA_iti

bhrama.mAtram asat_vidu:

na vidyate yA

sA satyA kIdRg_rAma bhavet_kila

.

*vwv.1420. This (concept) called_avidyA (or Nescience) is merely a name. They consider it as mere delusion and unreal. rAma! Of what sort indeed could that reality be, which does not exist?

*vlm.14. Avidya or Ignorance is a mere name and Error, and is but another word for unreality; nor can you Ráma, ever call that a reality, which is never existent of itself. (The words ignorance and error are both of them but negative terms).

*sv.14 You, I and all these things are pure Brahman: there is no ignorance at all.

 

Râma said—

 

उपशम.प्रकरणे ह्यस्तने तु त्वया_ईरितम्

upazama.prakaraNe hyastane tu tvayA_Iritam |

अविद्या_इयम् तथा_इत्थम् विचार्यत* इति प्रभो ॥६।४९।१५॥

avidyA_iyam tathA_ittham ca vicAryata* iti prabho ||6|49|15||

.

*jd.15 . upazama.prakaraNe – but in The Book of Peace

hyastane tu – just the other day

tvayA Iritam – by.you was said

avidyA_iyam – "this Ignorance

tathA_ittham ca – thus & so

vicAryata iti prabho – is to be studied", Sir."

.

*vlm.15. Rama said:.Why sir, yon have said yourself of Ignorance in the chapter on Upasama or Tranquillty, and told me to know all these as products of error.

*sv.15 RAMA asked again: But at the end of the previous section, you exhorted me to enquire into the nature of this ignorance!

 

VASISHTHA replied

 

एतावन्तम् .बुद्धस् त्वम् अभुः कालम्, रघूद्वह

etAvantam a.buddha:_tvam abhu: kAlam, raghUdvaha |

कल्पिताभिः किल_एताभिः_बोधितो ऽसि स्व.युक्तिभिः ॥६।४९।१६॥

kalpitAbhi: kila_etAbhi:_bodhita:_asi sva.yuktibhi: ||6|49|16||

.

etAvantam kAlam . insofar.As at that time

abuddhas tvam abhu: . you were unawakened

raghUdvaha . best of the *raghu.s

kalpitAbhi: kila etAbhir

bodhita:_asi sva.yuktibhi: . awakened you.are, by your own reasoning. v

.

*vlm.16. Vasishtha answered:.Ráma! you had been all these time immerged in your ignorance, and have at last come to your right understanding by your own reasoning.

*sv.16 VASISTHA replied: Yes, at that time you were still not fully awakened.

 

.विद्या_इयम् अयम् जीव* इति.आदि.कलना=क्रमः

a.vidyA_iyam ayam jIva* iti.Adi.kalanA=krama: |

.प्रबुद्ध.प्रबोधाय कल्पितः_वाक्.विदाम् वरैः ॥६।४९।१७॥

a.prabuddha.prabodhAya kalpita:_vAk.vidAm varai: ||6|49|17||

.

avidyA iyam ayam jIva ity.Adi.kalanA.krama: . using such terms as "avidyA*Ignorance" and "Living*jIva"

aprabuddha.prabodhAya . for the unawakened realization

kalpito vAg.vidAm varai: . is conceived by the best of the word.wise

.

*vwv.1331/17. The manner of perception such as, "this is ignorance; this is the individual soul", is fashioned for the understanding of those who are not wise, by the best of men conversant with language.

*vwv.1467.y6.49.17. The manner of understanding such as, "this is #avidyA (or Nescience); this is #jIva (or the individual soul)", has been fashioned by the best among knowers of words for the instruction of the unenlightened.

*vlm.17. It is the practice of glossologists and men of letters, to adopt the use of the word ignorance, living soul and the like, for awakening the unenlightened to their enlightenment only.

*sv.17.19 Such expressions as 'ignorance', 'jiva', etc., have been invented as aids to instructing the unawakened.

Using such terms as "AvidyA

Ignorance", and "Living*jIva",

for the sake of the unawake,

is the method of the word.wise.

 

अप्रबुद्धम् नो यावत् तावद् ए भ्रमम् विना

aprabuddham mana:_yAvat tAvat_eva bhramam vinA |

प्रबोधम् उपायाति तदाक्रोश.तैर् अपि ॥६।४९।१८॥

na prabodham upAyAti tadAkroza.zatai:_api ||6|49|18||

.

a.prabuddham mana: yAvat . so.long as the Mind is unawakened

tAvat_eva bhramam vinA . thus.much it is a delusion.

na prabodham upAyAti . Such Realization is a Way

tadAkroza.zatai:_api . but then it has those hundreds of things to whine.about

.

#kruz . to CRy.out —>#kroza –m.. a cry, yell, shriek, shout; "the range of the voice in calling or hallooing", a measure of distance. •• #Akroza –m.. assailing with harsh language , scolding , reviling , abuse_yAjJ.&c..

#kruz . to weep and wail when crushed by grief; to whoop. ..> #kroza: . (cf. क्ल्/ओश) a cry , yell , shriek , shout VS. xxx , 19 TS. vI (cf. #karNakroza कर्ण.क्°). ear.splitting); a child's whine: "Gimme candy!" • "the range of the voice in calling or hallooing" , a measure of distance (an Indian league , commonly called a Kos= 1000 #daNDas ("sticks"/fingers) दण्डs 4000 #hastas हस्तs (hands)= 1/4 yojana (league) योजन. •.• #Akroza –m.. assailing with harsh language , scolding , reviling , abuse.

*vlm.18. Thus the vedantist comes to know the inexistence of the outer world, and by knowing the knowable One, they come to attain the consummation of their object: (which is the attainment of their final emancipation or moksha).

*sv.16.17.18 16.18 ...The cause alone is the effect. The cause was there before the effect and will remain even after the effect ceases to be. Because the cause 'acts efficiently' (samyak karoti) in bringing about the effect, it itself is known as samskara. That which existed before the arising of the dream but which shines as that which was seen before, that is known as samskara. There is no other external factor known as #saMskAra (popularly translated inta:_alatent impressions of past experiences and actions'). Things seen and unseen exist in the consciousness which shines in its own light and experiences all those things as if already seen.

*vlm.18. So long as the mind is not awakened to the knowledge of truth, it remains in the darkness of error for ever; and is not to its right understanding; even by its traversing a hundred miles.

*sv.18.19 Such expressions as 'ignorance', 'jiva', etc., have been invented as aids to instructing the unawakened.

 

युक्त्या_एव बोधयित्वा_एष* जीव* आत्मनि योज्यते

yuktyA_eva bodhayitvA_eSa* jIva* Atmani yojyate |

द् युक्त्यासाद्यते कार्यम् द् यत्न.तैर् अपि ॥६।४९।१९॥

yat_yuktyAsAdyate kAryam na tat_yatna.zatai:_api ||6|49|19||

.

yuktyA_eva bodhayitvA_eSa jIva Atmani yojyate

yat with/bmo yukti.A AsAdyat.e kArya.effect.m na.no/t tad.that.one with/bmo yatna.endeavor.effort.zata.hundreds.i:_api

.

*vlm.19. When the living soul is awakened to its right sense by the force of reason, it learns to unite itself to the supreme soul, but being led without the guidance of reason, it is successful in nothing with[ space added] all its endeavours.

*sv.19 One should use common.sense and suitable aids (yuktti also commonly means 'trick') to awaken the seeker before imparting the knowledge of the truth.

 

"सर्वम् ब्रह्म"_इति यः_ब्रूयाद् अ.प्रबुद्धस्य दुर्.मतेः

"sarvam brahma"_iti ya:_brUyAt_a.prabuddhasya dur.mate: |

* करोति सुहृत्.वृत्त्या स्थाणोः_दुःख.निवेदनम् ॥६।४९।२०॥

sa* karoti suhRt.vRttyA sthANo:_du:kha.nivedanam ||6|49|20||

.

"sarvam brahma" – "everything is the Immensity"

iti yas brUyAt – someone saying so

of/for the a.non.prabuddha*.sya dur.mati.e: from an unrealized dullard sas.he/it karoti.do/making suhRt*.vRtti.existence/behavior\usage\(verbal)function/idea.A sthANu*.o: du:kha.pain/sorrow/bad.space.nivedana*.m

.

"सर्वम् ब्रह्म" . "It's all the Brahman Immensity" इति यः ब्रूयात् . one saying so .प्रबुद्धस्य दुर्.मतेः . of/to the un.awakened ill.minded करोति सुहृद्.वृत्त्या स्थाणोः_दुःख.निवेदनम् . he seeks friendly advice, from a stump, making.known his suffering

.

*vlm.20. He who tells the unenlightened vile man, that all this world is the great Brahma himself, does no more than communicate his sorrows to the headless trunk of a tree. (A lecture to the listless man, is not listened to).

*sv.20 If one declares, "All this is Brahman" to an unawakened person, it is like a man petitioning a tree for relief from his suffering.

 

युक्त्या प्रबोध्यते मूढः प्राज्ञः_तत्त्वेन बोध्यते

yuktyA prabodhyate mUDha: prAjJa:_tattvena bodhyate |

मूढः प्राज्ञत्वम् आयाति युक्त्या बोधनम् विना ॥६।४९।२१॥

mUDha: prAjJatvam AyAti na yuktyA bodhanam vinA ||6|49|21||

.

yuktyA prabodhyate mUDha: . by reason, a fool is awakened

prAjJas tattvena bodhyate . by the truth of Thatness a wise one awakens

mUDha: prAjJatvam AyAti . the fool comes to wisdom

na yuktyA bodhanam vinA – not without reason is realization attained.

*vlm.21. The fool is brought to sense by reasoning, and the wise man knows the truth from the nature of the subject; but the ignorant never learn wisdom, without the persuation of reason. (The wise learn by intuition, but the unwise by no instruction).

*sv.21 It is by suitable aids that the unawakened is awakened.

*jd.21 . yuktyA prabodhyate mUDha: . by reason, a fool is awakened prAjJas tattvena bodhyate . by the truth of Thatness a wise one awakens mUDha: prAjJatvam AyAti . the fool comes to wisdom na yuktyA bodhanam vinA – not without reason is realization attained.

 

एतावन्तम् अबुद्धस् त्वम् कालम् युक्त्या प्रबोधितः

etAvantam abuddha:_tvam kAlam yuktyA prabodhita: |

इदानीम् सम्प्रबुद्धस् त्वम् मया येन_अवबोध्यसे ॥६।४९।२२॥

idAnIm samprabuddha:_tvam mayA yena_avabodhyase ||6|49|22||

.

etAvantam* kalA.bit/item.m abuddha.unrealized/unawakened: tvam.you to the extent of time that you were unawakened yukti.reason(able)/juncture.A prabodhita*: | idAnIm.right.now samprabuddha.aroused/awakened: tvam.you mayA.w.me yena.with.which/bmo.which avabodhy<*.ase

.

etAvantam

prabodhita

avabodhy<*.ase

.

*vlm.6.49.22. You had been unwise so long as you depended on your own reasoning (judgment); but being guided by me, you are now awakened to truth. (No body is wise of his own conceit without the guidance of his preceptor).

*sv.22 The awakened is enlightened by the truth. Thus, now that you are awakened, I declare the truth to you.

 

ब्रह्म_अहम् त्रि.जगद् ब्रह्म त्वम् ब्रह्म खलु दृश्य.भूः

brahma_aham tri.jagat_brahma tvam brahma khalu dRzya.bhU: |

द्वितीया कलना _अस्ति यथा_इच्छसि तथा कुरु ॥६।४९।२३॥

dvitIyA kalanA na_asti yathA_icchasi tathA kuru ||6|49|23||

.

brahma_aham the Immensity is I tri.jagad brahma – the Three Worlds are Immensity tvam brahma khalu dRzya.bhU: . you are Immensity, the very ground of perception + dvitIya*.A kalanA.conception/imagination na.no/t asti.existing/being yathA.as/how icchasi.you.wish/desire tathA.thus kuru.make!do

.

*vwv.1330/23. I am Brahman. The triple world is Brahman. You are indeed Brahman. The visible universe (is also Brahman). There is no second perception. Do as you wish.

*vlm.23. That I am Brahma, thou art Brahma, and so the visible world is Brahma himself; know this truth and naught otherwise, and do as you please. (All inventions and imaginations of Him are false).

*sv.23 You are Brahman, I am Brahman, the whole universe is Brahman. Whatever you are doing, realise this truth at all times.

 

.संवेद्य.महा.संवित्.कोटि.मात्रम् जगत्.त्रयम्

a.saMvedya.mahA.saMvit.koTi.mAtram jagat.trayam |

एक.प्रत्ययवान् अन्तः कुर्वन्*_अपि लिप्यसे ॥६।४९।२४॥

eka.pratyayavAn anta: kurvan*_api na lipyase ||6|49|24||

.

a.saMvedya.mahA.saMvit.koTi.mAtram

jagat.trayam – the Triple World

eka.pratyaya,vAan anta:

kurvan api na lipyase – tho doing U are not attached (stuck).

.

*vlm.24. Inconceivable is the conception of god, and the visible world is all that is known of him; know him as one, and the infinite, and you will not be misled into error.

 

भारूपः_चेतनः_व्यापी परमात्मा_अहम् त्य् अयम्

bhArUpa:_cetana:_vyApI paramAtmA_aham iti_ayam |

राघव,_अनुभव.न्तः_त्वम् तिष्ठन् गच्छन् श्वसन् स्वपन् ॥६।४९।२५॥

rAghava,_anubhava.anta:_tvam tiSThan gacchan zvasan svapan ||6|49|25||

.

bhArUpa:_cetano vyApI paramAtma_aham iti_ayam rAghava_anubhava.anta:_tvam tiSThan_gacchaJ_chvasan_svapan

.

*vlm.25. Ráma, think in yourself whether when you are sitting or walking, or waking or sleeping, that you are this supreme spirit, which is of the form of light and intelligence, and pervades all things.

 

निर्.ममः_निर्.अहंकारः_बुद्धिमान् असि साधु चेत्

nir.mama:_nir.ahaMkAra:_buddhimAn asi sAdhu cet |

द् ब्रह्म वेदनम् शान्तम् सर्व.भूत.स्थितम् भव ॥६।४९।२६॥

tat_brahma vedanam zAntam sarva.bhUta.sthitam bhava ||6|49|26||

.

 

nir.mamo nir.ahaMkAro buddhimAn_asi sAdhu cet tat_brahma vedanam zAntam sarva.bhUta.sthitam bhava

.

*vlm.6.49.26. Ráma! if you are without your egoism and meity or selfishness, and if you are intelligent and honest, then be as oecumenical and tranquil as Brahma himself, who is equally situated in all things.

 

द् अन्.द्य्.अन्तम् आभासम् तत्त्वम् एव परम् पदम्

tat_an.Adi.antam AbhAsam tattvam eva param padam |

स्थितो ऽस्मि सर्वग.एक.आत्म.शुद्ध.संवित्.मय.त्मकः ॥६।४९।२७॥

sthita:_asmi sarvaga.eka.Atma.zuddha.saMvit.maya.atmaka: ||6|49|27||

.

*jd.27 . tat_an.Adi.antam AbhAsam . that beginning&endless projection

tattvam eva param padam – thatness indeed, the next state,

sthita:_asmi

sarvaga.eka.Atma.zuddha.saMvin.maya.atmaka: .

*vlm.27. Know your self as the pure consciousness, which is situated as one in ail; which is without beginning and end, and is the essence of light and the most transcendent of all being.

 

द् ब्रह्मात्मा_अपि तुर्यश् च या विद्या प्रकृतिश् च या

yat_brahmAtmA_api turya:_ca yA vidyA prakRti:_ca yA |

द् अभिन्न.सद.एक.त्म यथा कुम्भ.शतेषु मृत् ॥६।४९।२८॥

tat_abhinna.sada.eka.atma yathA kumbha.zateSu mRt ||6|49|28||

.

yad brahmAtmA_api turya:_ca yA vidyA prakRti:_ca yA tat_abhinna.sada.eka.atma

yathA kumbha.zateSu mRt

.

*vwv.1329/28. That which is the Brahman and also the Self and the fourth state of Consciousness, which is nescience and also Nature, is the undivided Reality of the same nature, as there is (only) clay in hundreds of pots.

*vlm.28. What you call, Brahma the universal soul and the fourth or transcendent state; know the same to be mataria or matter and natura or nature also. It is the inseparable one in all, as the mud is the essential substance of a thousand water pots.

*sv.28 This Brahman or the self alone is the reality in all beings, even as clay is the real substance in thousands of pots.

 

_आत्मनः प्रकृतिः_भिन्ना घटान्_मृत्.मयता यथा

na_Atmana: prakRti:_bhinnA ghaTAn_mRt.mayatA yathA |

सन्_मृत्.मात्रम् यथा _अन्तः_आत्मा_एवम् प्रकृतिः स्थिता ॥६।४९।२९॥

san_mRt.mAtram yathA ca_anta:_AtmA_evam prakRti: sthitA ||6|49|29||

.

na Atmana: prakRti:_bhinnA ghaTAn mRn.mayatA yathA san mRn.mAtram yathA ca antar AtmA evam prakRti: sthitA

.

*vwv.1325/29. Nature is not different from the Self, as the state consisting of clay (is not different) from the pot. As there is only real clay within, so does the self exist as Nature.

*vlm.6.49.29. Nature is not different from the nature of the soul, as the clay is no other than the pot itself; the Divine essence is as the intrinsic clay, and the divine spirit extends as the inward matter of all things.

 

आवर्तः सलीलस्य_इव यः स्पन्दस् tv यम् आत्मनः

Avarta: salIlasya_iva ya: spanda:_tu_ayam Atmana: |

प्रोक्तः प्रकृति.शब्देन तेन_एव_इह * एव हि ॥६।४९।३०॥

prokta: prakRti.zabdena tena_eva_iha sa* eva hi ||6|49|30||

.

Avarta: salIlasya_iva

ya: spanda:_tu

ayam Atmana:

prokta:

prakRti.zabdena tena_eva_iha sa* eva hi .

*vwv.1326/30. This movement of the Self, which is like a whirlpool of water, is described by the word Nature. For that very reason, it is only that Self which is called "Nature" here. (Nature and the Self are identical as water and the eddy are identical.)

*vlm.30. The soul has its pulsation like the whirling of the whirlpool, and this is termed Prakriti force or matter, which is no other than an effort of the spirit.

 

यथा_एकः स्पन्द.पवनौ नाम्ना भिन्नौ सत्तया

yathA_eka: spanda.pavanau nAmnA bhinnau na sattayA |

तथा_एकम् आत्म.प्रकृति नाम्ना भिन्ने सत्तया ॥६।४९।३१॥

tathA_ekam Atma.prakRti nAmnA bhinne na sattayA ||6|49|31||

.

*vwv.1327/31. As wind and (its) motion are the same, different by name but not in reality, so, the Self and Nature are the same, different by name but not in reality.

*vlm.31. As pulsation and venilation, mean the same thing under different names; so the soul and nature express the same substance, which are not different in their essence.

*sv.31 Even as wind and its movement are non.different, consciousness and its internal movement (energy) which causes all these manifestations are non.different.

 

अबोधाद् एतयोः_भेदः_बोधना_एव विलीयते

abodhAt_etayo:_bheda:_bodhanA_eva vilIyate |

अबोधात् सन्.मयः_याति रज्ज्वाम् सर्प.भ्रमः_यथा ॥६।४९।३२॥

abodhAt san.maya:_yAti rajjvAm sarpa.bhrama:_yathA ||6|49|32||

.

abodhAt_etayo:_bhedo bodhanA_eva vilIyate

abodhAt san.mayo yAti rajjvAm sarpa.bhramo yathA .

*vwv.1328/32. The difference between the two is due to (our) ignorance. It vanidhes only through knowledge. On account of ignorance, the one consisting of Reality goes to (an apparently different state) as the delusion of a snake (appearing) in a rope.

*vlm.6.49.32. It is mere ignorance which makes their difference, and which is removed by their knowledge; as it is sheer ignorance which represents a snake in the rope, and which is soon removed by knowledge of their nature.

 

चित्.क्षेत्रे कलना.बीजम् द् एत् पतति स्फुरन्

cit.kSetre kalanA.bIjam tat_etat patati sphuran |

चित्त.ङ्कुरम् द् एतस्माद् भावि.संसार.खण्डकः ॥६।४९।३३॥

citta.aGkuram tat_etasmAt_bhAvi.saMsAra.khaNDaka: ||6|49|33||

.

cit.kSetre kalanA.bIjam tat_etat patati sphuran citta.aGkuram tat_etasmAt_bhAvi.saMsAra.khaNDaka:

.

*vlm.33. As the seed of imagination falls in the field of the intellect, it shoots forth in the sprout of the mind, which becomes the germ of the wide spreading arbor of the universe.

*sv.33 It is the seed of notion falling on the soil of consciousness that gives rise to apparent diversity. If it does not so fall, mind does not sprout.

 

एतद् ए_आत्म.विज्ञानात्_दग्धम् सत्.वासना.जलैः

etat_eva_Atma.vijJAnAt_dagdham sat.vAsanA.jalai: |

संसक्तिम् अपि यत्नेन भवत्य् अङ्कुर.क्षमम् ॥६।४९।३४॥

saMsaktim api yatnena na bhavati_aGkura.kSamam ||6|49|34||

.

etat_eva_Atma.vijJAnAt dagdham sad.vAsanA.jalai: saMsaktim api yatnena na bhavati_aGkura.kSamam

.

*vlm.34. The seed of false imagination (of avidya or personified Ignorance), being scorched by the flames of spiritual knowledge; will be able to vegitate no more, though it is sprinkled with the water of fond desire. (i.e. Fancy is fed by desire, but fly away at the appearance of reason).

 

. चेत् पतति चित्.क्षेत्रे कलना.बीजकम् ततः

na.u cet patati cit.kSetre kalanA.bIjakam tata: |

चित्त.ङ्कुरा* जायन्ते सुख.दुःख.लव.द्रुमाः ॥६।४९।३५॥

citta.aGkurA* na jAyante sukha.du:kha.lava.drumA: ||6|49|35||

.

na.u cet patati . if there does not.at.all fall

cit.kSetre . in the field of chit*Consciousness

kalanA.bIjakam

tata: . then

citta.aGkurA: na jAyante . the shoots of chitta*Affection do not spring.up

sukha.du:kha.lava.drumA: . as goodSpace.badSpace.struck.trees.

*vlm.6.49.35. If you do not sow the seed of imagination in the soil of your intellect, you will stop the germination of the plants of pain and pleasure the field of your mind. (Pain and pleasure are imaginary ideas and not really so in their nature).

 

द्वित्वम् जगत्य् अद् उपात्तम् अबोध.जातम्

dvitvam jagati_asat_upAttam abodha.jAtam

बोध.क्षयम् जहिहि बोधम् उपागतो ऽसि

bodha.kSayam jahihi bodham upAgata:_asi |

आत्मैक.भाव.विभावेन भव.भय.आत्मा

Atmaika.bhAva.vibhAvena bhava.abhaya.AtmA

_स्त्य् ए दुःखम् इति नः परमार्थ.सारः ॥६।४९।३६॥

na_asti_eva du:kham iti na: paramArtha.sAra: ||6|49|36||

.

dvitva.m in/when the jagat.i asat upAtta.m abodha.~jAta.born.m bodha.kSaya.m jahihi* bodha.Realization/awaking.m upAgata.being.conditioned/having.happened/approached: asi.you.are/sword | Atma.Self.eka.one.bhAva.becoming.state/feeling.sense.vibhAva*.ena bhava.become!/origin/becoming.abhaya*.Atma.Self.A na.no/t asti.existing/being eva.even/only/indeed du:kha.pain/sorrow/bad.space.m iti ~nas.our ~paramArtha.higher.sense.sAra.essence:

.

jahihi

vibhAva

abhaya

~*nas.our

~*paramArtha.higher.sense

.

 

*vlm.36. Ráma {as yon have come to know the truth, you must forsake your false conception of such a thing as ignorance or error existing in the world; and know that there is no duality in the unity of god. Being thus full with the knowledge of one supreme soul, you must repudiate your ideas of pain and pleasure in anything here below. Fain turns to pleasure, and pleasure to pain, know them both as unreal, as they are vain.

 

 

 

om

 

 

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चित् संवित्त्या.उच्यते जीव:

cit saMvittyA_ucyate jIva:

संकल्पात्स मनो_भवेत्

saMkalpAt sa:_mana:_bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया.इति.आदि_अभिधम् तत:

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

 

 

Om

 

 

+++

 

DN6049 EVOLUTION OF THE WORLD 2.SP12

राम उवाच

rAma uvAca |

यदि _अस्ति विकार.आदि ब्रह्मन् ब्रह्मणि बृंहिते

yadi na_asti vikAra.Adi brahman brahmaNi bRMhite |

द् इदम् कथम् आभाति भाव.भावमयम् जगत् ॥६।४९।१॥

tat_idam katham AbhAti bhAva.abhAvamayam jagat ||6|49|1||

वसिष्ठ उवाच ।

vasiSTha uvAca |

.पुनः.प्राग्.अवस्थानम् त् स्वरूप.विपर्ययः

a.puna:.prAk.avasthAnam yat_svarUpa.viparyaya: |

द् विकार.आदिकम्, तात, यत् क्षीर.आदिषु वर्तते ॥६।४९।२॥

tat_vikAra.Adikam, tAta, yat kSIra.AdiSu vartate ||6|49|2||

पयस्ताम् पुनर् अभ्येति दधित्वान्_ पुनः पयः

payastAm puna:_abhyeti dadhitvAn_na puna: paya: |

बुद्धम् द्य्.अन्त.मध्येषु ब्रह्म ब्रह्मैव निर्मलम् ॥६।४९।३॥

buddham Adi.Anta.madhyeSu brahma brahmaiva nirmalam ||6|49|3||

क्षीर.देर् इ तेन_अस्ति ब्रह्मणो न विकारिता

kSIra.ade:_iva tena_asti brahmaNa:_na vikAritA |

अन्.द्य्.अन्त.विभागस्य _षो ऽवयवि.क्रमः ॥६।४९।४॥

an.Adi.anta.vibhAgasya na ca_eSa:_avayavi.krama: ||6|49|4||

समस्य_आद्य्.अन्तयोर् या_इयम् दृश्यते विकृतिः क्षणात्

samasya Adi.antayo:_yA_iyam dRzyate vikRti: kSaNAt |

संविदः सम्भ्रमम् विद्धि नाविकारे ऽस्ति विक्रिया ॥६।४९।५॥

saMvida: sambhramam viddhi nAvikAre_asti vikriyA ||6|49|5||

संवेद्यम् संवित्तिस् तत्र ब्रह्मणि विद्यते

na saMvedyam na saMvitti:_tatra brahmaNi vidyate |

द् ब्रह्म.शब्द.कथितम् निःसम्बन्ध.चिद्.आत्म.वत् ॥६।४९।६॥

tat_brahma.zabda.kathitam ni:sambandha.cit.Atma.vat ||6|49|6||

यादृग् आद्य्.अन्तयोर् वस्तु तादृक्_एव द् उच्यते

yAdRk_Adi.antayo:_vastu tAdRk_eva tat_ucyate |

मध्ये यस्य द् अन्यत्वम् द् अबोधाद् विजृम्भितम् ॥६।४९।७॥

madhye yasya yat_anyatvam tat_abodhAt_vijRmbhitam ||6|49|7||

आत्मा तु_द्य्.अन्त.मध्येषु समः सर्वत्र सर्वदा

AtmA tu_Adi.anta.madhyeSu sama: sarvatra sarvadA |

स्वम् अपि_अन्यत्वम् आयाति _आत्म.तत्त्वम् कदा.चन ॥६।४९।८॥

svam api_anyatvam AyAti na_Atma.tattvam kadA.cana ||6|49|8||

.रूपत्वात् तथा_एकत्वान्_नित्यत्वाद् अयम् ईश्वरः

a.rUpatvAt tathA_ekatvAn_nityatvAt_ayam Izvara: |

वशम् भाव.विकाराणाम् कदाचन गच्छति ॥६।४९।९॥

vazam bhAva.vikArANAm na kadAcana gacchati ||6|49|9||

राम उवाच

rAma uvAca |

विद्यमाने सदा_एकस्मिन् ब्रह्मणि_एकान्त.निर्मले

vidyamAne sadA_ekasmin brahmaNi_ekAnta.nirmale |

संविद् भ्र.स्वरूपाया* अविद्यायाः * आगमः ॥६।४९।१०॥

saMvit.bhrama.svarUpAyA* avidyAyA: ka* Agama: ||6|49|10||

वसिष्ठ उवाच ।

vasiSTha uvAca |

ब्रह्म.तत्त्वम् इदम् सर्वम् आसीद् अस्ति भविष्यति

brahma.tattvam idam sarvam AsIt_asti bhaviSyati |

निर्विकारम् अन्.द्य्.अन्तम् _अविद्या_अस्ति_इति निश्चयः ॥६।४९।११॥

nirvikAram an.Adi.antam na_avidyA_asti_iti nizcaya: ||6|49|11||

यस् तु ब्रह्मेति शब्देन वाच्य.वाचकयोः क्रमः

ya:_tu brahmeti zabdena vAcya.vAcakayo: krama: |

तत्र_अपि _अन्यता*भावम् उपदेष्टुम् क्रमो ह्य् असौ ॥६।४९।१२॥

tatra_api na_anyatA*bhAvam upadeSTum krama:_hi_asau ||6|49|12||

त्वम् अहम् जगत्_आशाः_ द्यौः_भूः__अपि_अनल.आदि

tvam aham jagat_AzA:_ca dyau:_bhU:_ca_api_anala.Adi ca |

ब्रह्म.मात्रम् अन्.द्य्.अन्तम् _आविद्या_अस्ति मनाग्.अपि ॥६।४९।१३॥

brahma.mAtram an.Adi.antam na_AvidyA_asti manAk.api ||6|49|13||

नाम_एव_इदम् अविद्या_इति भ्रम.मात्रम् असद् विदुः

nAma_eva_idam avidyA_iti bhrama.mAtram asat_vidu: |

विद्यते या सा सत्या कीदृक्,_राम, भवेत् किल ॥६।४९।१४॥

na vidyate yA sA satyA kIdRk,_rAma, bhavet kila ||6|49|14||

राम उवाच

rAma uvAca |

उपशम.प्रकरणे ह्यस्तने तु त्वया_ईरितम्

upazama.prakaraNe hyastane tu tvayA_Iritam |

अविद्या_इयम् तथा_इत्थम् विचार्यत* इति प्रभो ॥६।४९।१५॥

avidyA_iyam tathA_ittham ca vicAryata* iti prabho ||6|49|15||

वसिष्ठ उवाच ।

vasiSTha uvAca |

एतावन्तम् .बुद्धस् त्वम् अभुः कालम्, रघूद्वह

etAvantam a.buddha:_tvam abhu: kAlam, raghUdvaha |

कल्पिताभिः किल_एताभिः_बोधितो ऽसि स्व.युक्तिभिः ॥६।४९।१६॥

kalpitAbhi: kila_etAbhi:_bodhita:_asi sva.yuktibhi: ||6|49|16||

.विद्या_इयम् अयम् जीव* इति.आदि.कलना=क्रमः

a.vidyA_iyam ayam jIva* iti.Adi.kalanA=krama: |

.प्रबुद्ध.प्रबोधाय कल्पितः_वाक्.विदाम् वरैः ॥६।४९।१७॥

a.prabuddha.prabodhAya kalpita:_vAk.vidAm varai: ||6|49|17||

अप्रबुद्धम् नो यावत् तावद् ए भ्रमम् विना

aprabuddham mana:_yAvat tAvat_eva bhramam vinA |

प्रबोधम् उपायाति तदाक्रोश.तैर् अपि ॥६।४९।१८॥

na prabodham upAyAti tadAkroza.zatai:_api ||6|49|18||

युक्त्या_एव बोधयित्वा_एष* जीव* आत्मनि योज्यते

yuktyA_eva bodhayitvA_eSa* jIva* Atmani yojyate |

द् युक्त्यासाद्यते कार्यम् द् यत्न.तैर् अपि ॥६।४९।१९॥

yat_yuktyAsAdyate kAryam na tat_yatna.zatai:_api ||6|49|19||

"सर्वम् ब्रह्म"_इति यः_ब्रूयाद् अ.प्रबुद्धस्य दुर्.मतेः

"sarvam brahma"_iti ya:_brUyAt_a.prabuddhasya dur.mate: |

* करोति सुहृत्.वृत्त्या स्थाणोः_दुःख.निवेदनम् ॥६।४९।२०॥

sa* karoti suhRt.vRttyA sthANo:_du:kha.nivedanam ||6|49|20||

युक्त्या प्रबोध्यते मूढः प्राज्ञः_तत्त्वेन बोध्यते

yuktyA prabodhyate mUDha: prAjJa:_tattvena bodhyate |

मूढः प्राज्ञत्वम् आयाति युक्त्या बोधनम् विना ॥६।४९।२१॥

mUDha: prAjJatvam AyAti na yuktyA bodhanam vinA ||6|49|21||

एतावन्तम् अबुद्धस् त्वम् कालम् युक्त्या प्रबोधितः

etAvantam abuddha:_tvam kAlam yuktyA prabodhita: |

इदानीम् सम्प्रबुद्धस् त्वम् मया येन_अवबोध्यसे ॥६।४९।२२॥

idAnIm samprabuddha:_tvam mayA yena_avabodhyase ||6|49|22||

ब्रह्म_अहम् त्रि.जगद् ब्रह्म त्वम् ब्रह्म खलु दृश्य.भूः

brahma_aham tri.jagat_brahma tvam brahma khalu dRzya.bhU: |

द्वितीया कलना _अस्ति यथा_इच्छसि तथा कुरु ॥६।४९।२३॥

dvitIyA kalanA na_asti yathA_icchasi tathA kuru ||6|49|23||

.संवेद्य.महा.संवित्.कोटि.मात्रम् जगत्.त्रयम्

a.saMvedya.mahA.saMvit.koTi.mAtram jagat.trayam |

एक.प्रत्ययवान् अन्तः कुर्वन्*_अपि लिप्यसे ॥६।४९।२४॥

eka.pratyayavAn anta: kurvan*_api na lipyase ||6|49|24||

भारूपः_चेतनः_व्यापी परमात्मा_अहम् त्य् अयम्

bhArUpa:_cetana:_vyApI paramAtmA_aham iti_ayam |

राघव,_अनुभव.न्तः_त्वम् तिष्ठन् गच्छन् श्वसन् स्वपन् ॥६।४९।२५॥

rAghava,_anubhava.anta:_tvam tiSThan gacchan zvasan svapan ||6|49|25||

निर्.ममः_निर्.अहंकारः_बुद्धिमान् असि साधु चेत्

nir.mama:_nir.ahaMkAra:_buddhimAn asi sAdhu cet |

द् ब्रह्म वेदनम् शान्तम् सर्व.भूत.स्थितम् भव ॥६।४९।२६॥

tat_brahma vedanam zAntam sarva.bhUta.sthitam bhava ||6|49|26||

द् अन्.द्य्.अन्तम् आभासम् तत्त्वम् एव परम् पदम्

tat_an.Adi.antam AbhAsam tattvam eva param padam |

स्थितो ऽस्मि सर्वग.एक.आत्म.शुद्ध.संवित्.मय.त्मकः ॥६।४९।२७॥

sthita:_asmi sarvaga.eka.Atma.zuddha.saMvit.maya.atmaka: ||6|49|27||

द् ब्रह्मात्मा_अपि तुर्यश् च या विद्या प्रकृतिश् च या

yat_brahmAtmA_api turya:_ca yA vidyA prakRti:_ca yA |

द् अभिन्न.सद.एक.त्म यथा कुम्भ.शतेषु मृत् ॥६।४९।२८॥

tat_abhinna.sada.eka.atma yathA kumbha.zateSu mRt ||6|49|28||

_आत्मनः प्रकृतिः_भिन्ना घटान्_मृत्.मयता यथा

na_Atmana: prakRti:_bhinnA ghaTAn_mRt.mayatA yathA |

सन्_मृत्.मात्रम् यथा _अन्तः_आत्मा_एवम् प्रकृतिः स्थिता ॥६।४९।२९॥

san_mRt.mAtram yathA ca_anta:_AtmA_evam prakRti: sthitA ||6|49|29||

आवर्तः सलीलस्य_इव यः स्पन्दस् tv यम् आत्मनः

Avarta: salIlasya_iva ya: spanda:_tu_ayam Atmana: |

प्रोक्तः प्रकृति.शब्देन तेन_एव_इह * एव हि ॥६।४९।३०॥

prokta: prakRti.zabdena tena_eva_iha sa* eva hi ||6|49|30||

यथा_एकः स्पन्द.पवनौ नाम्ना भिन्नौ सत्तया

yathA_eka: spanda.pavanau nAmnA bhinnau na sattayA |

तथा_एकम् आत्म.प्रकृति नाम्ना भिन्ने सत्तया ॥६।४९।३१॥

tathA_ekam Atma.prakRti nAmnA bhinne na sattayA ||6|49|31||

अबोधाद् एतयोः_भेदः_बोधना_एव विलीयते

abodhAt_etayo:_bheda:_bodhanA_eva vilIyate |

अबोधात् सन्.मयः_याति रज्ज्वाम् सर्प.भ्रमः_यथा ॥६।४९।३२॥

abodhAt san.maya:_yAti rajjvAm sarpa.bhrama:_yathA ||6|49|32||

चित्.क्षेत्रे कलना.बीजम् द् एत् पतति स्फुरन्

cit.kSetre kalanA.bIjam tat_etat patati sphuran |

चित्त.ङ्कुरम् द् एतस्माद् भावि.संसार.खण्डकः ॥६।४९।३३॥

citta.aGkuram tat_etasmAt_bhAvi.saMsAra.khaNDaka: ||6|49|33||

एतद् ए_आत्म.विज्ञानात्_दग्धम् सत्.वासना.जलैः

etat_eva_Atma.vijJAnAt_dagdham sat.vAsanA.jalai: |

संसक्तिम् अपि यत्नेन भवत्य् अङ्कुर.क्षमम् ॥६।४९।३४॥

saMsaktim api yatnena na bhavati_aGkura.kSamam ||6|49|34||

. चेत् पतति चित्.क्षेत्रे कलना.बीजकम् ततः

na.u cet patati cit.kSetre kalanA.bIjakam tata: |

चित्त.ङ्कुरा* जायन्ते सुख.दुःख.लव.द्रुमाः ॥६।४९।३५॥

citta.aGkurA* na jAyante sukha.du:kha.lava.drumA: ||6|49|35||

द्वित्वम् जगत्य् अद् उपात्तम् अबोध.जातम्

dvitvam jagati_asat_upAttam abodha.jAtam

बोध.क्षयम् जहिहि बोधम् उपागतो ऽसि

bodha.kSayam jahihi bodham upAgata:_asi |

आत्मैक.भाव.विभावेन भव.भय.आत्मा

Atmaika.bhAva.vibhAvena bhava.abhaya.AtmA

_स्त्य् ए दुःखम् इति नः परमार्थ.सारः ॥६।४९।३६॥

na_asti_eva du:kham iti na: paramArtha.sAra: ||6|49|36||

||

 

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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