fm7150 3.sp20..21 PARAMA the ABSOLUTE .z57

[jivadas]

 

DAILY READINGS th 20 September

fm3099 1.sp20..21 The Jungle .z44

https://www.dropbox.com/s/t45i5y8zlgvy45z/fm3099%201.sp20..21%20The%20Jungle%20.z44.docx?dl=0

fm6053 2.sp20..22 THE TWO FORMS OF viShNu .z66

https://www.dropbox.com/s/1jae7l4dkasimrh/fm6053%202.sp20..22%20THE%20TWO%20FORMS%20OF%20viShNu%20.z66.docx?dl=0

fm7150 3.sp20..21 parama the ABSOLUTE .z57

https://www.dropbox.com/s/j4x4unyds8z07ih/fm7150%203.sp20..21%20parama%20the%20ABSOLUTE%20.z57.docx?dl=0

 

fm7150 3.sp20..21 PARAMA the ABSOLUTE .z57

https://www.dropbox.com/s/j4x4unyds8z07ih/fm7150%203.sp20..21%20parama%20the%20ABSOLUTE%20.z57.docx?dl=0

 

 

Oॐm

 

 

 

 

 

 

 

PARAMA the ABSOLUTE

 

muni: uvAca |

 

x01|o/

evaM.prakArayA yuktyA tena ayam muninA tadA |

tathA aham bodhito yena gato vidita-vedyatAm ||7|150|1||

.

it was by him,

that *muni,

through his careful reasoning,

that I, then, woke.up.

and I came-to.know everything worth-knowing.about.

 

02|Ø

ततो ऽसौ न मया त्यक्तश् चिर-प्रार्थनया तया ।

tata: asau na mayA tyakta: cira-prArthanayA tayA |

अवसत् तेन तत्र.असौ मृतस्य.अपि तथा.एव च ॥२॥

avasat tena tatra_asau mRtasya_api tathA_eva ca ||2||

.

tata: asau na mayA tyakta:

cira-prArthanayA tayA

avasat tena tatra_asau mRtasya_api tathA_eva ca ||2||

~vlm.2. I then restrain my guest, to remain longer with me by entreaties; and he consented to abide at mine, which resembled the abode of a dead (ignorant) person. (Those that are dead to reason, are called dead people).

~sv.2-3-4-5 I could not leave him. At my request he lived with me.

 

03|o/

येन_एतन् मुनिना प्रोक्तम् इन्दु-उदय-शुभम् वच: ।

सो_अयम् पश्य मुनि-श्रेष्ठ: तव पार्श्वे व्यवस्थित: ॥३॥

yena_etan_muninA proktam indu-udaya-zubham vaca: |

sa: ayam pazya muni-zreSTha: tava pArzve vyavasthita: ||3||

.

yena_etan_muninA proktam indu-udaya-zubham vaca: |

sa: ayam pazya muni-zreSTha: tava pArzve vyavasthita: ||3||

~vlm.3. The sage that spake to me those edifying words, which were as bright and cooling as moonlight; behold him to be the venerable personage, that is now sitting beside you.

~sv.2-3-4-5 I could not leave him. At my request he lived with me.

 

04|o/

अनेन_उक्तम् अनुक्तेन मम_एतन् मोह-घातिना ।

दृश्यपूर्व-अपर-ज्ञेन यज्ञावेवात्त-मूर्तिना ॥४॥

anena_uktam anuktena mama_etan_moha-ghAtinA |

dRzyapUrva.apara-jJena yajJAvevAtta-mUrtinA ||4||

.

anena_uktam anuktena mama_etan_moha-ghAtinA - x =

dRzyapUrva.apara-jJena yajJAvevAtta-mUrtinA – x.

~vlm.4. He said without my request the following speech, for removal of my ignorance; as if the sacrificial god rose out of fire, being pleased with my sacrifice.

~sv.2-3-4-5 I could not leave him. At my request he lived with me.

 

 

 

 

 

agni said—

 

05|o/

तदा_आकर्ण्य वच: तस्य मुने: व्याधो_अभवत्_तदा ।

प्रत्यक्ष: स्वप्न-सर्ग: किम् इति खिन्न इव स्मयात् ॥५॥

tadA_AkarNya vaca: tasya mune: vyAdha: abhavat tadA |

pratyakSa: svapna-sarga: kim iti khinna iva smayAt ||5||

.

so

having heard these words of the Muni,

the Hunter then was overcome with awe:

iti khinna iva smayAt - x.

~vlm.p.5 vasiShTha speaking:— Hearing these words of the sage, the hunter was confounded with wonder. He could not understand how the sage who explained the theory of dreaming was the same sage sitting before him.

 

 

The HUNTER—

 

06|o/

अहो महच्_चित्रम् इदम् मुने मनसि दुःसहम् ।

aho mahac_citram idam mune manasi du:saham |

कथितम् मे_अद्य भवता भवता_अपापहारिणा ॥६॥

kathitam me_adya bhavatA bhavatA_apApahAriNA ||6||

.

aho mahac_citram idam –

O what a wonder is the world, muni,

manasi du:saham – hard to bear in Mind

kathitam me_adya bhavatA bhavatApApa-hAriNA -

~sv.6 THE HUNTER was surprised and he said:

~vlm.6. The Huntsman said: O! it is a great wonder, and inconceivable in my mind, that the sage that expounded the nature of dreams, is now manifest before me.

#sah – to conquer; to tolerate; to approve – note the evolution in sense - #saha . bearing, enduring; withstanding, defying; equal to, a match for (gen. or ‑comp.) MBh. Ka1v. &c •-->#du:saha . difficult to be borne, unbearable, irresistible (#du:sahatva-m --त्व – Misery Itself; comp. • In RV it has the sense of Power and Might, but the times, they are a-changin'. •--> #du:sahatara –तर, more miserable *than me_.) MBh. Ka1v. &c

 

x07|o/

yat svapna-kathitasya_iyam jAgrat-pratyakSatA_ucyate |

labhyate_api ca tat_nAma veda citram idam mune ||7||

yat svapna-kathitasya_iyam jAgrat-pratyakSatA_ucyate |

labhyate_api ca tat_nAma veda citram idam mune ||7||

.

yat - x =

svapna-kathitasya – of dream-showing =

iyam jAgrat-pratyakSatA - this state of witnessing the world is said.to.be =

ucyate - x =

labhyate_api ca tan_nAma veda citram

mune – x.

~vlm.7. I wonder at this, O sage! that the sagely guest whom you saw in your dream, and who explained the cause of dreams to you, should now be seen in this waking state.

~sv.7 It is wonderful and strange, O sage, that that which was considered dream appears to have materialised in the waking state.

 

y08|o/

katham eSa*, mahAn, svapna-puruSa: sa*, munIzvara |

jAgrati_api sthirI. bhUta: bhUta:  bAlamate: iva ||8||

katham eSa*, mahAn, svapna-puruSa: sa*, munIzvara |

jAgrati_api sthirI. bhUta: bhUta:  bAlamate: iva ||8||

.

katham eSa*  - x = mahAn x

svapna-puruSa: sa*, x

munIzvara |

jAgrati_api sthirI. bhUta: x

bhUta:  bAlamate: iva – like a Bhuuta.ghost in a boy's mind.   

.

~vlm.8. Say how could this visionary sage seen in your airy dream, could come to appear in a solid body, and sit sedate at this place, like the fancied ghost of boys.

~sv.8-9 How is it that this holy man who appeared in your dream has become a reality even in the waking state?

x

 

z09|o/

evam Azcaryam AkhyAnam ucyatAm me yathAkramam |

kuta: kasya kim etat_vA parama: hi sa* vismaya: ||9||

evam Azcaryam AkhyAnam ucyatAm me yathAkramam |

kuta: kasya kim etat_vA parama: hi sa* vismaya: ||9||

.

evam Azcaryam AkhyAnam ucyatAm me yathAkramam |

kuta: kasya kim etat_vA x

parama: hi sa* vismaya: - x

.

this marvelous story

ucyatAm me

tell me all about it

how or whose or why this surpassing marvel?

***vlm

 

The *muni—

 

10|Ø

तत: शृणु महाभागम् वृत्तम् चित्रम् किम् अत्र मे ।

tata: zRNu mahAbhAgam vRttam citram kim atra me |

कथयामि समासेन सहसा मा कुरु त्वराम् ॥१०॥

kathayAmi samAsena sahasA mA kuru tvarAm ||10||

.

tata: zRNu mahAbhAgam vRttam citram kim atra me x  

kathayAmi samAsena x

sahasA mA kuru tvarAm x  

~vlm.10. The sage replied:—Hear me patiently, O fortunate man, to relate to you about this wonderful narrative. I will tell this briefly to you, but you must not be hasty about it.

~sv.10-11 THE SAGE continued: Do not be in a hurry. I shall explain everything to you.

 

11|Ø

अनेन .एतत् तदा तत्र वर्णितम् बोधनाय मे ।

anena_etat tadA tatra varNitam bodhanAya me |

बुधो ऽहम् अभवम् च.आशु महतो ऽस्य तया गिरा ॥११॥

budha: aham abhavam ca_Azu mahata: asya tayA girA ||11||

.

अनेन एतत्_तदा तत्र वर्णितं – By him this story there and then बोधनाय मे – became realized by me बुधः_अहम् अभवं च आशु – and I was at.once awakened महतः_अस्य तया गिरा – by the words of that Great One. -11-

~vlm.11. This sage that now sits by thee, had told me then for my acquaintance of him; that he was a learned man, and has come hither now with his tale too long to relate.

~sv.10-11 THE SAGE continued: Do not be in a hurry. I shall explain everything to you.

 

12|o/

पुर्यष्टकत्वम् आयातम् यश् चित्तम् स्व.स्वभावत: ।

स्व एव.अवयवस् तस्मिन् घट/आदि प्रतिबिम्बति ॥१२॥

puryaSTakatvam AyAtam ya: cittam sva.svabhAvata: |

sva eva_avayava: tasmin_ghaTa/Adi pratibimbati ||12||

.

puryaSTakatvam AyAtam ya: cittam sva.svabhAvata: - x =

sva eva_avayava: tasmin_ghaTa/Adi pratibimbati – x.

~vlm.12. He said these words, saying, that he remembered his former nature, which was as bright and fair as the clear sky, at the end of the foggy season (of the month of mágh).

~sv.12-13-14-15 When I had heard the admonitions of this holy man, I began to reflect:

 

x13|o/

aho nu sa: aham abhavam muni: iti_udita.Azayam |

aham Asam hRdA sphITAt snAta: avasthita-vismayAt ||13||

aho nu sa: aham abhavam muni: iti_udita.Azayam |

aham Asam hRdA sphITAt snAta: avasthita-vismayAt ||13||

.

aho nu sa: aham abhavam x

muni: iti_udita.Azayam |

aham Asam hRdA sphITAt x

snAta: avasthita-vismayAt - x

.

***vlm

O yes,

now I was a *muni,

I had risen to such a state

The swelling of the Heart

immersed me in a state of amazement.

 

y14|o/

imAm bhoga.Asthaya.avasthAm prApta: asmi_ajJa* iva_adhva.ga: |

dhAvan_zrama.Arti: ambarthI vyarthayA mRgatRSNayA ||14||

imAm bhoga.Asthaya.avasthAm prApta: asmi_ajJa* iva_adhva.ga: |

dhAvan_zrama.Arti: ambarthI vyarthayA mRgatRSNayA ||14||

.

imAm bhoga.Asthaya.avasthAm x

prApta: asmi_ajJa iva_adhva.ga: x  

dhAvan_zrama.Arti: ambarthI x

vyarthayA mRgatRSNayA x  

**var. TPD: dhAvaJchramArttiraMbbvarthIrvyarthayAmRgatRSNayA

VLM: dhAvaJchramArtiraMbbvarthI vyarthayA mRgatRSNayA

~vlm.14. I was glad at that state of my life, from my desire of the enjoyments of the world; but was deceived like a weary passenger, pursuing a mirage with eager expectation of water.

~sv.12-13-14-15 When I had heard the admonitions of this holy man, I began to reflect:

x

 

z15|o/

kaSTam dRzya.upalambhena bhrAnti.mAtra.AtmanA satA |

bAla: vetAlakena_iva prAjJa: api *chalita: hi_aho ||15||

kaSTam dRzya.upalambhena bhrAnti.mAtra.AtmanA satA |

bAla: vetAlakena_iva prAjJa: api *chalita: hi_aho ||15||

.

kaSTam dRzya.upalambhena x

bhrAnti.mAtra.AtmanA satA |

bAlo vetAlakena_iva x

prAjJa: api c.chalito hi_aho x  

~vlm.15. Alack! that the phantoms of the phenomenal world, should so allure even the wise; as the tempting fiends of hell, deceive mankind only to deceive them.

~sv.12-13-14-15 When I had heard the admonitions of this holy man, I began to reflect:

 

n|o/

अहो नु चित्रम् एतेन मिथ्याज्ञानेन वल्गता ।

नीत: सर्व.अर्थ-शून्येन पदवीम् काम् इमाम् अहम् ॥१६॥

aho nu citram etena mithyAjJAnena valgatA |

nIta: sarva.artha-zUnyena padavIm kAm imAm aham ||16||

.

aho nu citram etena mithyAjJAnena valgatA  - x =   

nIta: sarva.artha-zUnyena padavIm kAm imAm aham x

~sv.16 "Alas, on account of my desire for sense-pleasure and for the objects of pleasure, I have slipped away from my path, tho I have been a wise man.

~vlm.16. Alas! and I wonder at it, that I was misled by my ignorance, that I was misled by my erroneous knowledge of the world, to this state of life, which is utterly devoid of every good.

 

17|Ø

अथवा य: सो_अहम् अपि भ्रान्ति-मात्रम् न सन्.मय: ।

athavA ya: sa: aham api bhrAnti-mAtram na san.maya: |

तथा.अपि चित्र-शतता यन् नाम .असद् विडम्ब्यते ॥१७॥

tathA_api citra-zatatA yat_nAma_asat_viDambyate ||17||

.

*jd.17 – athavA ya: sa: aham api bhrAnti-mAtram na san.maya: - x =

tathA_api citra-zatatA yan_nAma_asat_viDambyate – x.

Otherwise

what is this very "This am I"

is made of delusion,

not something real.

Even so

what appears to be a hundredfold of wonders

is deceitful unreality.

~vlm.17 Whatever I am, I find I am full of only errors. There is no truth whatever in me, yet it is the error of errors and the greatest blunder that we should be so deceived and betrayed by unrealities.

 

n|o/

न_अहम् अस्मि न च.एव_इयम् इदम् न_अयम् अपि भ्रम: ।

चित्रम् सर्वम् इदम् मिथ्या सर्वम् च सद् इव स्थितम् ॥१८॥

na_aham asmi na ca_eva_iyam idam na_ayam api bhrama: |

citram sarvam idam mithyA sarvam ca sat_iva sthitam ||18||

.

*jd.18 - na_aham asmi na ca_eva_iyam idam na_ayam api bhrama: - x =

citram sarvam idam mithyA sarvam ca sat_iva sthitam - x =

~vlm.18. Neither am I nor this or that any entity at all; and yet it is a wonder, that all these false appearances, should appear as realities.

~sv.18 Or, even if I consider all this to be unreal and that 'I' am not', yet all this IS.

 

n|o/

किम् इदानीम् मया कार्यम् इह बन्ध-भिद-अन्तर: ।

विद्यते मे_अङ्कुर-च्.छेद्यम् तत्तावत्_संत्यजाम्य्_अहम् ॥१९॥

kim idAnIm mayA kAryam iha bandha-bhida.antara: |

vidyate me_aGkura-c.chedyam tattAvat samtyajAmi_aham ||19||

.

*jd.19 - kim idAnIm mayA kAryam iha bandha-bhida.antara: - x =

vidyate me_aGkura-c.chedyam tattAvat samtyajAmi_aham – x.

~sv.19 What must I do now? I see the seed of division in me: I shall instantly renounce that.

~vlm.19. What then must I do at present to break my bondage to these falsities; I see the germ of error lying inside myself, and this tear off and cast away from me.

\

आस्ताम् एतद् अविद्या .एषा व्यर्थ-रूपा किम् एतया ।

AstAm etat_avidyA_eSA vyartha-rUpA kim etayA |

भ्रान्त्या भ्रान्तिर् असद्-रूपा त्यक्ता.एव.एषा मया अधुना ॥२०॥

bhrAntyA bhrAnti: a.sad-rUpA tyaktA_eva_eSA mayA adhunA ||20||

.

it's spreading everywhere,

this Ignorant unknowingness, this form of uselessness

.

but what-of-it?

by one delusion, another delusion of no.such-form is given-up wholly

by me

now

.

*AstAm etad – It's settled everywhere - avidyA eSA – this Ignorant unknowingness - vyartha-rUpA – this useless-form. - kim etayA – What about it? - bhrAntyA – By a delusion - bhrAnti: a.sad-rUpA – a delusion of no.such-form - tyaktA eva eSA mayA adhunA – is given-up all of this, by me, right-now.

~sv.20 Let this illusion or ignorance remain: it is a vain appearance, what can it do? I have now given up delusion.

~vlm.20. Be there the primeval ignorance, prevalent all over the world; she can do us no harm, that is a mere negation herself. It is now that I must try to get rid of my error, of deeming the unreal as real.

 

n|o/

उपदेष्टा मुनिर् अयम् एषो_अत्र भ्रान्ति-मात्रकम् ।

ब्रह्मैव.अहम् इव_आभाति रूपम् एतद् दिवा_अभ्रवत् ॥२१॥

upadeSTA muni: ayam eSa: atra bhrAnti-mAtrakam |

brahmaiva_aham iva_AbhAti rUpam etat_divA_abhravat ||21||

.

but now this teacher-muni is a manifest delusion

:

my form appears as "I am brahma"; he's like a cloud in the sky

.

~vlm.21 That this sage is my teacher and I am his student is all a mistake because I am in and am the very same brahman_and the person sitting next to me is like the man on the moon or in a cloud.

 

x22|Ø

tat evam tAvat udita-jJAnam vakSye mahAmunim |

iti saMcintya sa* muni: tatra proktam idam mayA ||22||

tat evam tAvat udita-jJAnam vakSye mahAmunim |

iti saMcintya sa* muni: tatra proktam idam mayA ||22||

.

tat evam tAvat udita-jJAnam vakSye mahAmunim - x +

iti saMcintya x

sa muni: tatra proktam idam mayA - the muni there was asked.about this by me.

~sv.22 I am the infinite and absolute Brahman and so is he; the relative form is but a passing cloud." Having arrived at this knowledge, I said to the ascetic:

~vlm.22. Then thought I of speaking to that great sage of enlightened understanding; and so thinking, I addressed him saying:—

 

y23|o/

muni.nAyaka gacchAmi tat zarIram idam nijam |

draSTum yat ca pravRtta: asmi zarIram tat api_IkSitum ||23||

muni.nAyaka gacchAmi tat zarIram idam nijam |

draSTum yat ca pravRtta: asmi zarIram tat api_IkSitum ||23||

.

muninAyaka gacchAmi - muni-Prince, I go =

tat_zarIram - to that body =

idam nijam - x =

draSTum yac_ca pravRtta: asmi - x =

zarIram tat_api IkSitum – x.

#pravRtta

~sv.23 "O sage, I am going, in order to see my own body as well as the body which I had begun to investigate."

~vlm.23. O great sage! I will now go to my own body (from out of the body of this person), in order to see what I may be doing there.

x

 

z24|o/

iti_AkarNya sa* mAm Aha hasan-munivara: tadA |

kuta: tau bhavata: dehau tau su.dUrataram gatau ||24||

iti_AkarNya sa* mAm Aha hasan-munivara: tadA |

kuta: tau bhavata: dehau tau su.dUrataram gatau ||24||

.

iti_AkarNya sa: mAm Aha - hearing this he said to me:

hasan-munivara: tadA - & this best of munis was smiling then +

kuta: tau bhavatas dehau - x =

tau su.dUrataram gatau - x.

~sv.24 When he heard this, he began to smile: "Where are those bodies? They have gone far, far away.

~vlm.24. Hearing this, that great sage said smilingly to me, Ah! where are those bodies of you two; that are blown away afar in their ashes.

 

25|Ø

गच्छ आत्मना.एव वा पश्य वृत्तान्तम् वृत्त-कोविद ।

gaccha_AtmanA_eva vA pazya vRttAntam vRtta-kovida |

पश्य तावद् यथावृत्तम् दृष्टान्तम् ज्ञास्यसि स्वयम् ॥२५॥

pazya tAvat_yathAvRttam dRSTAntam jJAsyasi svayam ||25||

.

gaccha_AtmanA_eva vA – or else go by yourself =

pazya vRttAntam vRtta-kovida - x =

pazya tAvat_yathAvRttam dRSTAntam jJAsyasi svayam – x.

if you go by yourself

and see what happened

as an inquirer

pazya tAvat_yathAvRttam dRSTAntam jJAsyasi svayam ||25||

~sv.25 If, however, you wish to verify this for yourself, please go."

~vlm.25. You may go there yourself if you please, and see the matter yourself; and by seeing their present state, you will know every thing relating to them.

 

26|Ø

इति संचिन्त्य तम् देहम् विदम् भू.सत्तया .आस्मिकम् ।

iti saMcintya tam deham vidam bhU.sattayA_Asmikam |

त्यक्त्वा चिद्.आत्मा तत् प्राणात् पवने योजितो मया ॥२६॥

tyaktvA cit_AtmA tat prANAt pavane yojita: mayA ||26||

.

iti saMcintya tam deham vidam bhU.sattayA_Asmikam - x =

tyaktvA cit_AtmA tat_prANAt_pavane yojito mayA – x.

Asmikam ???

~vlm.26. Being thus advised by him, I thought on entering my former body.

~sv. I requested him, "Please stay here till I return."

 

n|o/

"प्राक्तनम् देहम् आलोक्य यावद् आयामि_अहम् मुने ।

इह.एव तावत्_स्थातव्यम्"_इति_उक्त्वा_अहम् गतो 'निलम् ॥२७॥

"prAktanam deham Alokya yAvat_AyAmi_aham mune |

iha_eva tAvat sthAtavyam"_iti_uktvA_aham gata: anilam ||27||

.

"prAktanam deham Alokya - x =

yAvat_AyAmi_aham mune - x +

iha_eva tAvat sthAtavyam" - x =

iti_uktvA_aham gata: anilam - x.

"प्राक्तनम् देहम् आलोक्य यावत् Having seen the former body in this way आयामि_अहम् I have come, मुने Muni, इह.एव तावत्_स्थातव्यम्" to remain here thus", इति_उक्त्वा_अहम् गतः_अनिलम् so having-said I entered the air.

~vlm.27. I told him, do you remain here, O sage, until I come back to this place, after seeing my former body; so saying I became a breath of air, and fled from my abode.

~sv. I requested him, "Please stay here till I return."

#sthA – to stand —>#sthAtavya -adj.- (n. impers) - to be stood or stayed or remained or continued in or abided by (loc, rarely tena).

 

28|Ø

अथ वात.स्थ आरूढो गगनम् भ्रान्तवानहम् ।

atha vAta.stha_ArUDho gaganam bhrAntavAnaham |

पुष्प-आमोद इव.अनन्तम् गत्वा च त्वरया चिरम् ॥२८॥

puSpa.Amoda iva_anantam gatvA ca tvarayA ciram ||28||

.

atha vAta.stha_ArUDho

form? all 3 eds. have <sthAr> but note <Amoda_>

gaganam bhrAntavAn aham  - x +  

puSpa.Amoda iva_anantam  - x =

gatvA ca tvarayA ciram  - x.  

~sv.28 After this I ascended an aerial vehicle and flew for a very long time.

~vlm.28. Then mounting on the car of wind, I wandered through the air, and was wafted to a hundred ways like the odour of a flower, carried rapidly all about by the odoriferous breezes for a long time.

 

29|Ø

ततश् चिरम् अपि भ्रान्त्वा यदा गल-बिलम् चलम् ।

tata: ciram api bhrAntvA yadA gala-bilam calam |

अहम् न प्राप्तवांस् तस्य किम्.चिद् अस्य.आशय-स्थित: ॥२९॥

aham na prAptavAM: tasya kim.cit_asya_Azaya-sthita: ||29||

.

tata:

after that

ciram api bhrAntvA

tho having long wandered

yadA

when *...

gala-bilam

the throat.hollow

is in motion

aham na prAptavAn I have not got

tasya kim.cid  - of that anything =

asya_Azaya-sthita: - of this the set abode.

~sv.29 Yet, I could not find an exit from the heart of the person where I was.

~vlm.29. Roving long in this manner, I sought to enter that body, by the passage of its lungs; but finding neither that or any other passage, I kept floating in the air.

 

n|o/

तदा खेदम् उपायात: परमम् पुनर् आगत: ।

इदम् एव जगज्.जालम् अहम् आलानम् आत्मन: ॥३०॥

tadA khedam upAyAta: paramam puna: Agata: | idam eva jagaj.jAlam aham AlAnam Atmana: ||30||

.

tadA *... then

khedam upAyAta: - x =

paramam puna: Agata: - x +

idam eva jagat.jAlam - x =

aham AlAnam Atmana: - x.

upAyAta

AlAna

~vlm.30. Then with deep felt sorrow, I returned to my place, and became tied again to that stake of the world, by my returning affections to it.

~sv.30-31 I returned there and asked the ascetic:

 

x31|o/

iha_imam labdhavAn agre tata: munim an.uttamam |

pRSTavAn aham eka.agra: tata* evam idam gRhe ||31||

iha_imam labdhavAn agre tata: munim an.uttamam |

pRSTavAn aham eka.agra: tata* evam idam gRhe ||31||

.

iha_imam labdhavAn_agre - x =

tata: munim an.uttamam pRSTavAn_aham – then the unequalled muni I having asked =

eka.agra: tata: evam idam gRhe – in this house!  

~vlm.31. Here I saw that venerable sage sitting before me, and asked him intensely in the following manner in my house in this place.

 

y32|o/

kim etat bhagavan brUhi pUrvApara.vidAm.vara |

tvam pazyasi yathAvRttam uttama-jJAna-cakSuSA ||32||

kim etat bhagavan brUhi pUrvApara.vidAm.vara |

tvam pazyasi yathAvRttam uttama-jJAna-cakSuSA ||32||

.

kim etat bhagavan brUhi x

pUrvApara.vidAm.vara |

tvam pazyasi yathAvRttam x

uttama-jJAna-cakSuSA - x

.

***vlm

what is this, Lord.bhagavan, tell me,

for you are the best of the knowers of past and future things,

who see what happens with your perfect Wisdom-eye

...

x

x

 

z33|o/

yasya deham praviSTa: aham sa* ca mat.vapu: eva ca |

kva tau ubhau gatau dehau na labdhau kena hetunA ||33||

yasya deham praviSTa: aham sa* ca mat.vapu: eva ca |

kva tau ubhau gatau dehau na labdhau kena hetunA ||33||

.

yasya deham praviSTa: aham sa* ca - both his whose body I entered

mad-vapu: eva ca - and my body too

kva tau ubhau gatau - where have those two gone?

dehau na labdhau - two bodies not got

kena hetunA - for what reason?

*sv.33 The body into which I had entered and that which was mine — where are they?

~vlm.33. How was it that the person in whose body I had entered, as also my own body likewise, could neither of them be found anywhere.

 

34|Ø

मया .अतिचिरम् आभोगि भ्रान्तम् संसार-मण्डलम् ।

mayA_aticiram Abhogi bhrAntam saMsAra-maNDalam |

स्थावराद् आत्मन: कस्मात् प्राप्तम् गलबिलम् न तत् ॥३४॥

sthAvarAt_Atmana: kasmAt prAptam galabilam na tat ||34||

.

*jd.34 - mayA_aticiram Abhogi bhrAntam saMsAra-maNDalam - x =

sthAvarAt_Atmana: kasmAt_prAptam galabilam na tat - x =

mayA_ati.ciram - by me for very long - x =

Abhogi bhrAntam saMsAra-maNDalam - in the extensive wandering the #saMsAra-sphere.

~sv.34 How is it that I could not find an exit?"

~vlm.34. I then wandered throughout the vast expanse of the sphere of this earth, and searched amidst all fixed and living bodies herein, but could not find that opening of the throat from which I had come out.

 

35|Ø

गत्वा.इति पृष्ट: स मुनि: समुवाच महाशय: ।

gatvA_iti pRSTa: sa* muni: samuvAca mahAzaya: |

"जानासि तत् स्वयम् कस्माद् इति तामर-स.ईक्षण ॥३५॥

"jAnAsi tat svayam kasmAt_iti tAmara-sa.IkSaNa ||35||

.

when I was done

the mighty *muni made reply:

"How can you know That yourself,

with your dark eyes?"

vlm. ...; it is not possible for thee with thy bright and brilliant eyes to find it out unaided by my advice.

gatvA_iti pRSTa: sa* muni: samuvAca mahAzaya: |

"jAnAsi tat svayam kasmAt_iti tAmara-sa.IkSaNa ||35||

 

n|o/

एतद् आलोकयसि चेत्_स्वयम् योग-एक-संविदा ।

तत्_पश्यसि.एव नि:शेषम् यथा करतल-अम्बुजम् ॥३६॥

etat_Alokayasi cet svayam yoga-eka-saMvidA |

tat_pazyasi_eva ni:zeSam yathA karatala.ambujam ||36||

.

etat_Alokayasi cet - if you search for this =

svayam yoga-eka-saMvidA - x +

tat_pazyasi_eva ni:zeSam - x =

yathA karatala.ambujam - x.

एतत्_आलोकयसि चेत्_स्वयम् if you yourself search योग-एक-संविदा by single yogic awareness तत्_पश्यसि.एव निःशेषम् you will indeed see/know it fully यथा करतल-अम्बुजम् like a lotus in your hand.

~vlm.36. If you should search after it with the light of thy yoga meditation, it is then possible for thee to find it out as fully, as one sees a lotus placed in his palm.

~sv.36-37 "Surely you will know everything if you see it with your inner vision.

 

x37|Ø

tathA_api yadi suzruSA tava_asti vacasA mama |

tat idam zRNu vakSyAmi yathAvRttam akhaNDitam ||37||

tathA_api yadi suzruSA tava_asti vacasA mama |

tat idam zRNu vakSyAmi yathAvRttam akhaNDitam ||37||

.

tathA_api yadi suzruSA tava_asti - thus too is it is your wish to hear =

vacasA mama tat - by my voice that +

idam zRNu - hear this =

vakSyAmi yathAvRttam akhaNDitam - I'll tell you as.it.has.happened totally.

~vlm.37. Now therefore if you wish to listen to my words, then attend to my advice, and I will tell thee all about it.

~sv. "Surely you will know everything if you see it with your inner vision.

 

y38|o/

tapas=tAmara-sa.uSNa.aMzu: kalyANa-kamala.Akara: |

jJAna.abjasya hare: nAbhi: na_asti tAvat ayam bhavAn ||38||

tapas=tAmara-sa.uSNa.aMzu: kalyANa-kamala.Akara: |

jJAna.abjasya hare: nAbhi: na_asti tAvat ayam bhavAn ||38||

.

tapas=tAmara-sa.uSNa.aMzu: - x =

kalyANa-kamala.Akara: - x =

jJAna.abjasya hare: nAbhi: - x =

na asti tAvat ayam bhavAn – x.

~sv.38 You are not this little personality; you are the macrocosmic person himself.

~vlm.38. Know then that as it is the sunlight that expands the lotus blossoms in the lake, so it is the enlightening beams of Brahma only that develops the lotus of understanding, and that you can know nothing of yourself

#nah —>#nAbhi -f.- (prob. fr.1. #nabh, "to burst asunder or into a hole"; ifc. f. #i. or #I) ‑ the navel (also navel-string cf. •-•> n.-kRntana), a navel-like cavity (in later language also m. and #-bhI. f); the nave [hub] of a wheel (also m, and #-bhI. f); centre, central point, point of junction or of departure, home, origin, esp. common origin, affinity, relationship; •• –m.- a chief (= central point) of (tasya) (cf. #maNDala-nAbhi-tA); a sovereign or lord paramount (= *mukhyarAj); [Cf. Angl. Sax. #nafu, #nafela.; Germ. #naba, #Nabe, #nabolo, #Nabel.; Eng. #nave, #navel..] #* —>#nAbha — end-comp. (adj)= #nAbhi, nave, navel, central point (cf. #abjanAbha, #vajran, #su-n-. &c) —

x

 

z39|o/

sa* tvam kadAcit tapasi sthita: svapna-didRkSayA |

kasyacit*-hRdayam janto: praviSTa: puSta-saMvidA ||39||

sa* tvam kadAcit tapasi sthita: svapna-didRkSayA |

kasyacit*-hRdayam janto: praviSTa: puSta-saMvidA ||39||

.

sa:  - he =

tvam kadAcit tapasi sthita: – you somewhen in tapas seated =

svapna-didRkSayA – w wishing for a dream +

kasyacit hRdayam janto: - of whatever the Heart of a person =

praviSTa:  - entered =

puSta-saMvidA – w full Awareness

.

#didRkSA – desiring to see/know.

~sv.39 Once you desired to enter into the heart of a being in order to experience a dream.

~vlm.39. Know then that as you sat once in your devotion, you dreamt in your reverie, of entering into the heart of another person, and were confirmed in your consciousness of that belief!

 

x40|o/

yat tvam praviSTa: hRdayam tatra_idam bhuvana.trayam |

dRSTavAn asi vistIrNam rodasi vipula.udaram ||40||

yat tvam praviSTa: hRdayam tatra_idam bhuvana.trayam |

dRSTavAn asi vistIrNam rodasi vipula.udaram ||40||

.

yat tvam praviSTa: hRdayam  - the Heart which you have entered  =

tatra_idam bhuvana.trayam  - there this Triple.World =   

dRSTavAn asi vistIrNam  - you have seen expanded  =

rodasi vipula.udaram  - x =    

~sv.40 That into which you entered is this creation.

~vlm.40. The heart wherein you thought to have entered, you believed to have seen the three worlds therein; and the great sphere of heaven and earth contained in its bosom.

 

y41|o/

iti tvayi ciram vyagre deha: tasya tathA_api ca |

sa* saMsupta.AkRti: yatra sthita: tatra mahAvane ||41||

iti tvayi ciram vyagre deha: tasya tathA_api ca |

sa* saMsupta.AkRti: yatra sthita: tatra mahAvane ||41||

.

iti tvayi ciram vyagre -

so for.long in your distraction

and even thus his body

deha: tasya tathA_api ca -

sa* saMsupta.AkRti: - is this sleeping embodiment =

yatra sthita: tatra mahAvane – where existing in the Great Forest.

~sv.41 While you continued to dream in that body, ...

~vlm.41. In this manner as you absorbed in your reverie, and thought yourself to reside in the body of another person; you happened to fail asleep, and your hermitage in the forest suddenly caught fire and was burnt down.

* iti tvayi ciram vyagre - so for.long in your distraction and even thus his body deha: tasya tathA_api ca - sa* saMsupta.AkRti: - is this sleeping embodiment = yatra sthita: tatra mahAvane – where existing in the Great Forest.

x

 

z42|o/

lagna: agni: dhUma-dhUmra.abhra-sa.ambara.ambara-Dambara: |

valat~bala-cala.alAta-cakra=sUrya.indu-maNDala: ||42||

lagna: agni: dhUma-dhUmra.abhra-sa.ambara.ambara-Dambara: |

valat~bala-cala.alAta-cakra=sUrya.indu-maNDala: ||42||

.

lagna: agni: - x =

dhUma-dhUmra.abhra-sa.ambara.ambara-Dambara: -

x smoke-dhUmra.abhra-sa.ambara.ambara-Dambara +

valad-bala-calAlAta-cakra-sUrya.indu-maNDala: -

x valad-bala-calAlAta-cakra-Sun-Moon-maNDala.

~vlm.42. The burning hut sent forth clouds of smoke to the sky, and the blazing cinders, flew to the orbs of the sun and moon.

~sv. ... a great fire arose and it began to consume the forest in the body into which you had entered.

 

43|Ø

दग्ध-अभ्र-भस्म-संपूर्ण-धूम-अभ्रासित-कम्बलै: ।

dagdha.abhra-bhasma-sampUrNa-dhUma.abhrAsita-kambalai: |

आनील-आकाश-दलपैर् इव संच्छादित-अम्बर: ॥४३॥

AnIla.AkAza-dalapai: iva saMcchAdita.ambara: ||43||

.

dagdha.abhra-bhasma.sampUrNa-dhUma.abhrAsita-kambalai: -

w fieri-cloud-ash-covered-dhUma.abhrAsita-kambalas =

AnIla.AkAza-dalapai: iva – as w AnIla.AkAza-dalapas =

saMcchAdita.ambara: - x.

~vlm.43. The flying ashes covered the sky, as with a grey cloud or ash coloured blanket; and the blue vault of heaven was spread over as with a canopy.

#Asita-kambala

 

n|o/

दरी-गृह-विनिष्क्रान्त-सिंह-निर्ह्राद-तर्जितै: ।

स्फुटैश् "चट.चट"आस्फोटैर् जडी.कृत-दिगन्तर: ॥४४॥

darI-gRha-viniSkrAnta-siMha-nirhrAda-tarjitai: |

sphuTai: "caTa.caTa"AsphoTai: jaDI.kRta-digantara: ||44||

.

darI-gRha-viniSkrAnta-simha-nirhrAda-tarjitai: -

w darI-gRha-viniSkrAnta-simha-nirhrAda-tarjitas =

sphuTai: "caTa.caTa"AsphoTai: - x =

jaDI.kRta-digantara: - x.

~vlm.44. Wild animals issuing out of their caves and caverns, sent forth horrid yells and growling abroad; and the bursting sparks filled the horizon.

 

45|Ø

ताली-तमालमालानाम् गतानाम् अग्नि-वृक्षताम् ।

tAlI-tamAlam AlAnAm gatAnAm agni-vRkSatAm |

पातैर् उत्पात-वह्न्य्-अभ्र-कवत्-कर-करैर् घन: ॥४५॥

pAtai: utpAta-vahni-abhra-kavat-kara-karai: ghana: ||45||

.

tAlI-tamAla-mAlAnAm gatAnAm - x =

agni-vRkSatAm – them state of fiery trees =

pAtai: utpAta-vahni-abhra-kavat-kara-karai: - x =

ghana: - x.

~vlm.45 Tall palm and other trees caught fire and appeared like trees of fire. Flying and falling fire cracked like clattering clouds.

the tall palm and other trees caught the flame

and appeared as trees on fire;

and the flying and falling fires,

crackled like a clattering cloud.—vlm.

x46

dUra-deza-gatai: dRSTa-sthira-saudAmanI-dhiyA |

dravat-kanaka-niSyanda-kuTTimam vyoma darzayan ||46||

dUra-deza-gatai: dRSTa-sthira-saudAmanI-dhiyA |

dravat-kanaka-niSyanda-kuTTimam vyoma darzayan ||46||

.

dUra-deza-gatai: x

dRSTa-sthira-saudAmanI-dhiyA |

dravat-kanaka-niSyanda-kuTTimam x

vyoma darzayan - x

.

the face of night a mask of gold.

~vlm.46. The flames ascending far above in the air,

appeared as fixed lightenings in the sky;

and the firmament assumed a face as that of molted gold.

~sv. ... a great fire arose and it began to consume the forest in the body into which you had entered.

 

y47|o/

kaNai: tArA-gaNam kAntai: vyomni dvi.guNatAm nayan |

vakSa:stha-bAla-vanitAni_anya.Ananda-nandana: ||47||

kaNai: tArA-gaNam kAntai: vyomni dvi.guNatAm nayan |

vakSa:stha-bAla-vanitAni_anya.Ananda-nandana: ||47||

.

kaNai: tArA-gaNam kAntai: - x =

vyomni dvi.guNatAm nayan – growing to twice the quantity in the spacious sky vakSa:.stha-bAla-vanitAni - x =

anya.Ananda-nandana: - x.

~vlm.47. The fiery sparks flying afar to the starry frame, doubled the number of stars in heaven; and the flashing fires in the bosom of the sky, delighted the eyes of damsels (as at the sight of fire works).

x

 

z48|o/

jvAla.adhama-dhamAzabda-pradhmAta-gagana.udara: |

darI-gRha-viniSkrAnta-bhrAnta.unnidra-vane.cara: ||48||

jvAla.adhama-dhamAzabda-pradhmAta-gagana.udara: |

darI-gRha-viniSkrAnta-bhrAnta.unnidra-vane.cara: ||48||

.

jvAla.adhama-dhamAzabda-pradhmAta-gagana.udara: -

x jvAla.adhama-dhamAzabda-pradhmAta-gagana.udara: =

darI-gRha-viniSkrAnta-bhrAnta.unnidra-vane.cara: -

x darI-gRha-viniSkrAnta-bhrAnta.unnidra-vane.cara.

#dhmA – to blow —>#dhmAta -mfn.- blown, blown up or into RV.&c.; inflamed, excited, W.; -n.- a partic. wrong pronunciation of vowels *_pat. —>#pradhmAta, y7087.027.

~vlm.48. The blowing and booming fires, rebellowing in the hollow sky,

startled the sleeping foresters in the woods,

who rushed out of their caves and caverns,

and wandered about in the forest.

*sv. ... the forest in the body into which you had entered.

 

x49|o/

ardha-dagdha-dravat-simha-mRga-vyAdha-vihamgama: |

kvathat-sara:sarit-srota: randhita.ugra-vane.cara: ||49||

ardha-dagdha-dravat-simha-mRga-vyAdha-vihamgama: |

kvathat-sara:sarit-srota: randhita.ugra-vane.cara: ||49||

.

ardha-dagdha-dravat-siMha-mRga-vyAdha-vihaMgama: -

x half-fire-dravat-lion-beast-vyAdha-bird +

kvathat-sara:sarit-sroto-randhita.ugra-vane.cara: -

x heating-sara:sarit-sroto-randhita-fierce-woods.rover.

~vlm.49. The wild beasts and birds being half burnt in their caves and nests, lay and fell dead on the ground; the lakes and river waters boiled with heat, and the foresters were suffocated by the fumes.

~sv. ... a great fire arose and it began to consume the forest in the body into which you had entered.

#kvath - cl. 1. A1. #kvathate - to boil, prepare by heat; to be hot (as the heart) *Hcar. • Caus. #kvAthayati - to cause to boil, decoct #kauz.; (Pass. #kvAthyate) *MBh.&c.

 

y50|o/

valat-jvAlAjvalat-bAla-camarI.cAru-caJcura: |

dahyamAna-vana-prANi meda:gandha.AvRtta.ambuda: ||50||

valat-jvAlAjvalat-bAla-camarI.cAru-caJcura: |

dahyamAna-vana-prANi meda:gandha.AvRtta.ambuda: ||50||

.

valaj-jvAlAjvalat-bAla-camarI.cAru-caJcura: |

dahyamAna-vana-prANi x

medo-gandha.AvRtta.ambuda: - x

.

young bull-yak calves were parched in flame;

and the stink of the burning fat and flesh of beasts

filled the air with its filth. —vlm.

x

 

z51|o/

tena kalpa.agni-kalpena valgatA vana-vahninA |

sa=yuSmat-Azrama: dagdha: sarpeNa_iva prasarpatA ||51||

tena kalpa.agni-kalpena valgatA vana-vahninA |

sa=yuSmat-Azrama: dagdha: sarpeNa_iva prasarpatA ||51||

.

so

that Doomsday-dancing forest.fire burned your Ashrama

just as a serpent kills its prey

.

 

The HUNTER—

 

52|o/

तत्र तस्याग्नि.दाहस्य हेतु: क: प्राकृतो मुने ।

तद् वनम् ते बटु-वरा: सर्वम् नष्टम् कथम् सह ॥५२॥

tatra tasya_agni.dAhasya hetu: ka: prAkRto mune |

tat_vanam te baTu-varA: sarvam naSTam katham saha ||52||

.

there

of that fiery conflagration

what was the cause, muni

?

that forest

those excellent boys

why were they all destroyed

?

*O #baTu, #vaTu – m. (also written vaTu) a boy, lad, stripling, youth (esp. a young Brahman, but also contemptuously applied to adult persons) MBh. Kāv. &c

 

The muni—

 

n|o/

munir uvAca |

संकल्पकमनस्पन्द: संकल्प.आदि-कय-उदये ।

saMkalpakamanaspanda: saMkalpa.Adi-kaya.udaye |

यथा हेतुर् निरास्पन्दो_अचिराद्.द् हि त्रि.जगत्_तथा ॥५३॥

yathA hetu: nirAspanda: acirAd.t_hi tri.jagat tathA ||53||

.

saMkalpakamanaspanda:  - x =

saMkalpa.Adi-kaya.udaye  - x +

yathA hetu: nirAspanda:  - x =

acirAd.t_hi tri.jagat tathA – x.

~vlm.53. The sage replied:—It is the vibration or effort of the. volitive or designing mind, that is the true cause or incentive of the production or demolition of the desired object; and so its quiescence is the cause of the absence of the three worlds.

~sv.(In answer to the Hunter's question, the sage replied: "The cause of the fire is but the movement of thought in consciousness, just as the cause for the appearance of the world is the movement of thought in the infinite consciousness, and the movement of thought in the consciousness of Brahmâ the creator.")

*AB. saMkalpAdi-kSaya.udaye saMkalpaka-puruSa-mana:-spando hetur ...

 

n|o/

हृदये च वन-अन्ते च क्षोभ-अक्षोभेषु कारणम् ।

यथा स्पन्दोऽचिरात्_स्पन्दस् तथा त्रि.जगताम् इह ॥५४॥

hRdaye ca vana.ante ca kSobha.akSobheSu kAraNam |

yathA spanda: 'cirAt spanda: tathA tri.jagatAm iha ||54||

.

hRdaye ca vana.ante ca – in the Heart and in the forest too =

kSobha.akSobheSu kAraNam - x +

yathA spanda: - x =

acirAt - after no lone time =

spanda: tathA - thus spanda =

tri.jagatAm iha - of the 3 worlds here.

~vlm.54 As a sudden fear or passion is the cause of palpitation of the heart, so an effort or desire of the mind is the mobile force (or primum mobile) for the causation or cessation of the three worlds.

~sv.(In answer to the Hunter's question, the sage replied: "The cause of the fire is but the movement of thought in consciousness, just as the cause for the appearance of the world is the movement of thought in the infinite consciousness, and the movement of thought in the consciousness of Brahmâ the creator.")

 

x55|o/

dhAtu: saMkalpa-nagaram jagat tat.spandanam tu_iha |

praja.udaya=kSaya-kSobha=varSa.avarSa=Adi+kAraNam ||55||

dhAtu: saMkalpa-nagaram jagat tat.spandanam tu_iha |

praja.udaya=kSaya-kSobha=varSa.avarSa=Adi+kAraNam ||55||

.

dhAtu: saMkalpa-nagaram jagat - x =

tat.spandanam tu_iha - but here a vibratory effect of That +

praja.udaya=kSaya-kSobha=varSa.avarSa=Adi+kAraNam -

x praja.udaya=kSaya-kSobha=varSa.avarSa=&c+cause.

~vlm.55. It is the polation of the Divine Mind, that is the cause of the imaginary city of the worid; as also of the increase of population and of rains and draughts.

~sv.(In answer to the Hunter's question, the sage replied: "The cause of the fire is but the movement of thought in consciousness, just as the cause for the appearance of the world is the movement of thought in the infinite consciousness, and the movement of thought in the consciousness of Brahmâ the creator.")

 

y56|o/

brahmAdi-mAnasa: api_asya sa: api_anyatra cit ambare |

iti_a-pari.avasAneyam zAnta-ekA cit.nabha:gati: ||56||

brahmAdi-mAnasa: api_asya sa: api_anyatra cit ambare |

iti_a-pari.avasAneyam zAnta-ekA cit.nabha:gati: ||56||

.

brahmAdi-mAnasa: api_asya - even of this brahmic Mind =

sa: api_anyatra - it is also otherwhere =

cit_ambare - in the Conscious.sky +

iti_aparyavasAnA iyam - x =

zAnta-ekA cin-nabho-gati: - x.

~vlm.56. The will in the Divine Mind, is the source of the creative mind of Brahmá, which in its turn gives rise to the minds of the first patriarchs, who transmit it to others in endless progression, all of which proceed from the first quiet and calm intellect, through the medium of vacuum.

~sv.(In answer to the Hunter's question, the sage replied: "The cause of the fire is but the movement of thought in consciousness, just as the cause for the appearance of the world is the movement of thought in the infinite consciousness, and the movement of thought in the consciousness of Brahmâ the creator.")

x

 

z57|o/

citi-nabhasi cit.nabha:zrI: kacati_iti nirAmayA viduSAm |

mUrkhANAm tu yathA_eSA yAdRk_vA tat.mayI_iha na sat ||57||

citi-nabhasi cit.nabha:zrI: kacati_iti nirAmayA viduSAm |

mUrkhANAm tu yathA_eSA yAdRk_vA tat.mayI_iha na sat ||57||

.

citi-nabhasi - "in the affective sky =

cin.nabha: - the Conscious.sky =

zrI: kacati - projects its plenty" =

iti nirAmayA viduSAm – such is the formless for the wise =

mUrkhANAm tu - but for fools =

yathA_eSA yAdRg_vA - as this or however =

tan.mayI_iha na sat – a form of That here it is not.

~vlm.57. The learned know well, that the effulgence of the pure and vacuous Intellect, shines in the vacuum of their intellects; but the ignorant think it as it appears to them, which is not the reality (which it is not in reality).

~sv.(In answer to the Hunter's question, the sage replied: "The cause of the fire is but the movement of thought in consciousness, just as the cause for the appearance of the world is the movement of thought in the infinite consciousness, and the movement of thought in the consciousness of Brahmâ the creator.")

 

 

''''

 

2011oc30. Human Being # 7,000,000,001 was born today, according to a UN report. it's an interesting exercise to imagine such numbers. if you sit in an easy posture and count your breaths, it will take a long time before you stop forgetting the number of your last breath. but even if you persist, you can't come close to the number of human beings who are taking a breath just.now. this method can't work for mortals, of course. you'd be lucky to reach a million breaths in a year, and would have to keep-at-it for 7000 years or so. but by then the population would have altered considerably....

I've heard that we seven billion human beings could circle the planet four or five times, holding hands—it we could find firm footing, and learn to hold hands. das....@gmail.com

 

 

 

oॐm

 

 

 

 

DAILY READINGS fr 21 September

 

fm3099 1.sp20..21 The Jungle .z44

https://www.dropbox.com/s/t45i5y8zlgvy45z/fm3099%201.sp20..21%20The%20Jungle%20.z44.docx?dl=0

fm6053 2.sp20..22 THE TWO FORMS OF viShNu .z66

https://www.dropbox.com/s/1jae7l4dkasimrh/fm6053%202.sp20..22%20THE%20TWO%20FORMS%20OF%20viShNu%20.z66.docx?dl=0

fm7150 3.sp20..21 parama the ABSOLUTE .z57

https://www.dropbox.com/s/j4x4unyds8z07ih/fm7150%203.sp20..21%20parama%20the%20ABSOLUTE%20.z57.docx?dl=0

 

Group Page

https://groups.google.com/forum/#!forum/yoga.vasishtha

Complete YVFiles

https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0

 

चित् संवित्त्या.उच्यते जीव:

cit saMvittyA_ucyate jIva:

संक​ल्पात्स मनो_भवेत् ।

saMkalpAt sa: mana: bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि_अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

 

 

 

+++

 

 

sarga 7.150

muni: uvAca |

01

ततो ऽसौ न मया त्यक्तश् चिर-प्रार्थनया तया ।

अवसत् तेन तत्र.असौ मृतस्य.अपि तथा.एव च ॥२॥

03 04 05 06

yat svapna-kathitasya_iyam jAgrat-pratyakSatA_ucyate |

labhyate_api ca tat_nAma veda citram idam mune ||7||

katham eSa*, mahAn, svapna-puruSa: sa*, munIzvara |

jAgrati_api sthirI. bhUta: bhUta:  bAlamate: iva ||8||

evam Azcaryam AkhyAnam ucyatAm me yathAkramam |

kuta: kasya kim etat_vA parama: hi sa* vismaya: ||9||

तत: शृणु महाभागम् वृत्तम् चित्रम् किम् अत्र मे ।

कथयामि समासेन सहसा मा कुरु त्वराम् ॥१०॥

अनेन .एतत् तदा तत्र वर्णितम् बोधनाय मे ।

बुधो ऽहम् अभवम् च.आशु महतो ऽस्य तया गिरा ॥११॥ 12

aho nu sa: aham abhavam muni: iti_udita.Azayam |

aham Asam hRdA sphITAt snAta: avasthita-vismayAt ||13||

imAm bhoga.Asthaya.avasthAm prApta: asmi_ajJa* iva_adhva.ga: |

dhAvan_zrama.Arti: ambarthI vyarthayA mRgatRSNayA ||14||

kaSTam dRzya.upalambhena bhrAnti.mAtra.AtmanA satA |

bAla: vetAlakena_iva prAjJa: api *chalita: hi_aho ||15||

16 अथवा य: सो_अहम् अपि भ्रान्ति-मात्रम् न सन्.मय: ।

तथा.अपि चित्र-शतता यन् नाम .असद् विडम्ब्यते ॥१७॥18

19 आस्ताम् एतद् अविद्या .एषा व्यर्थ-रूपा किम् एतया ।

भ्रान्त्या भ्रान्तिर् असद्-रूपा त्यक्ता.एव.एषा मया अधुना ॥२०॥ 21

tat evam tAvat udita-jJAnam vakSye mahAmunim |

iti saMcintya sa* muni: tatra proktam idam mayA ||22||

muni.nAyaka gacchAmi tat zarIram idam nijam |

draSTum yat ca pravRtta: asmi zarIram tat api_IkSitum ||23||

iti_AkarNya sa* mAm Aha hasan-munivara: tadA |

kuta: tau bhavata: dehau tau su.dUrataram gatau ||24||

गच्छ आत्मना.एव वा पश्य वृत्तान्तम् वृत्त-कोविद ।

पश्य तावद् यथावृत्तम् दृष्टान्तम् ज्ञास्यसि स्वयम् ॥२५॥

इति संचिन्त्य तम् देहम् विदम् भू.सत्तया .आस्मिकम् ।

त्यक्त्वा चिद्.आत्मा तत् प्राणात् पवने योजितो मया ॥२६॥

27

अथ वात.स्थ आरूढो गगनम् भ्रान्तवानहम् ।

पुष्प-आमोद इव.अनन्तम् गत्वा च त्वरया चिरम् ॥२८॥

ततश् चिरम् अपि भ्रान्त्वा यदा गल-बिलम् चलम् ।

अहम् न प्राप्तवांस् तस्य किम्.चिद् अस्य.आशय-स्थित: ॥२९॥ 30

iha_imam labdhavAn agre tata: munim an.uttamam |

pRSTavAn aham eka.agra: tata* evam idam gRhe ||31||

kim etat bhagavan brUhi pUrvApara.vidAm.vara |

tvam pazyasi yathAvRttam uttama-jJAna-cakSuSA ||32||

yasya deham praviSTa: aham sa* ca mat.vapu: eva ca |

kva tau ubhau gatau dehau na labdhau kena hetunA ||33||

मया .अतिचिरम् आभोगि भ्रान्तम् संसार-मण्डलम् ।

स्थावराद् आत्मन: कस्मात् प्राप्तम् गलबिलम् न तत् ॥३४॥

गत्वा.इति पृष्ट: स मुनि: समुवाच महाशय: ।

"जानासि तत् स्वयम् कस्माद् इति तामर-स.ईक्षण ॥३५॥ 36

tathA_api yadi suzruSA tava_asti vacasA mama |

tat idam zRNu vakSyAmi yathAvRttam akhaNDitam ||37||

tapas=tAmara-sa.uSNa.aMzu: kalyANa-kamala.Akara: |

jJAna.abjasya hare: nAbhi: na_asti tAvat ayam bhavAn ||38||

sa* tvam kadAcit tapasi sthita: svapna-didRkSayA |

kasyacit*-hRdayam janto: praviSTa: puSta-saMvidA ||39||

yat tvam praviSTa: hRdayam tatra_idam bhuvana.trayam |

dRSTavAn asi vistIrNam rodasi vipula.udaram ||40||

iti tvayi ciram vyagre deha: tasya tathA_api ca |

sa* saMsupta.AkRti: yatra sthita: tatra mahAvane ||41||

lagna: agni: dhUma-dhUmra.abhra-sa.ambara.ambara-Dambara: |

valat~bala-cala.alAta-cakra=sUrya.indu-maNDala: ||42||

दग्ध-अभ्र-भस्म-संपूर्ण-धूम-अभ्रासित-कम्बलै: ।

आनील-आकाश-दलपैर् इव संच्छादित-अम्बर: ॥४३॥ 44 ताली-तमालमालानाम् गतानाम् अग्नि-वृक्षताम् । पातैर् उत्पात-वह्न्य्-अभ्र-कवत्-कर-करैर् घन: ॥४५॥

dUra-deza-gatai: dRSTa-sthira-saudAmanI-dhiyA |

dravat-kanaka-niSyanda-kuTTimam vyoma darzayan ||46||

kaNai: tArA-gaNam kAntai: vyomni dvi.guNatAm nayan |

vakSa:stha-bAla-vanitAni_anya.Ananda-nandana: ||47||

jvAla.adhama-dhamAzabda-pradhmAta-gagana.udara: |

darI-gRha-viniSkrAnta-bhrAnta.unnidra-vane.cara: ||48||

ardha-dagdha-dravat-simha-mRga-vyAdha-vihamgama: |

kvathat-sara:sarit-srota: randhita.ugra-vane.cara: ||49||

valat-jvAlAjvalat-bAla-camarI.cAru-caJcura: |

dahyamAna-vana-prANi meda:gandha.AvRtta.ambuda: ||50||

tena kalpa.agni-kalpena valgatA vana-vahninA |

sa=yuSmat-Azrama: dagdha: sarpeNa_iva prasarpatA ||51||

52 53 54

dhAtu: saMkalpa-nagaram jagat tat.spandanam tu_iha |

praja.udaya=kSaya-kSobha=varSa.avarSa=Adi+kAraNam ||55||

brahmAdi-mAnasa: api_asya sa: api_anyatra cit ambare |

iti_a-pari.avasAneyam zAnta-ekA cit.nabha:gati: ||56||

citi-nabhasi cit.nabha:zrI: kacati_iti nirAmayA viduSAm |

mUrkhANAm tu yathA_eSA yAdRk_vA tat.mayI_iha na sat ||57||

||

7151

fm7151

 

+++

 

FM.Canto 7.150

The muni said—

01 02 03

04 05 06

07 08 09

10 11 12

13 14 15

16 17 18

19 20 21

22 23 24

25 26 27

28 29 30

31 32 33

34 35 36

37 38 39 40 41 42

43 44 45

46 47 48 49 50 51

52 53 54

55 56 57

||

 

+++

 

.z57

 

23|25|*39|*39|*24|25|29|39|35|22|26|27|28|32|29|30|39|37|40|31|32|34|52|33|35|36|37|38|39|40|56|41|42|51|*43|44|45|46|47|48|56|49|50|51|52|53|33|54|55|52|57|01|02|03|07|*26|*04|22|05|06|07|28|08|09|10|11|12|13|40|14|15|*29|*16|17|22|18|19|33|21|23|24|25|26|27|28|29|49|39|34|30|08|31|45|*32|34|35|33|36|37|42|*38|56|39|40|47|10|41|42|43|44|45|46|47|02|10|08|48|49|50|51|53|54|55|56|57|*01|02|03|04|05|06|07|09|10|11|12|13|14|39|15|17|16|32|17|18|19|21|22|