fm7161 3.oc07 about nirvANa.z46
jivadas
DAILY READINGS mn 8 October, 2018
fm6066 2.oc08 The Search for the Monk .z28
fm7162 3.oc8 An Ignorant Youth .z29
https://www.dropbox.com/s/kyjoeq3kapzpai9/fm7162%203.oc8%20An%20Ignorant%20Youth%20.z29.docx?dl=0
fm3111 1.oc07-08 Subduing MIND.z46
https://www.dropbox.com/s/tlm2r90mofjarl7/fm3111%201.oc07-08%20Subduing%20MIND%20.z46.docx?dl=0
fm7161 3.oc07 about nirvANa.z46
https://www.dropbox.com/s/61xqz2tynrijmup/fm7161%203.oc07%20about%20nirvANa%20.z46.docx?dl=0
About Nirvâna
Râma said–
x01
यत् मुनि-व्याधयो: एतत् वृत्तम् नाना दशाशतम् ।
अन्य-कारणकम् किम् स्यात् एतत् किम् वा स्वभाव.जम् ॥०१॥
yat muni-vyAdhayo: etat vRttam nAnA dazAzatam |
anya-kAraNakam kim syAt etat kim vA svabhAva.jam ||01||
.
yat_muni-vyAdhayo:_etat vRttam – in this story of the `muni & the Hunter =
nAnA dazAzatam anya-kAraNakam kim syAt
etat_kim vA svabhAva.jam - x.
~sv. In the story that we just heard we saw how the sage and the hunter passed through diverse experiences. Is it the very nature of things that determines such experiences or is there another reason for it?
~vlm. Tell me sir, whether these various events incitental to the lives of the hermit and hunter, were owing to any cause, or of their own spontaneity. (i. e. whether they were the effects of any cause, or of their spontaneous occurrence as mere dreams and phantasies).
Vasishtha said—
y02|Ø
ईदृशा: प्रतिभा.आवर्ता: परम.आत्म-महा.अम्बुधौ ।
अनारतम् प्रवर्तन्ते स्वत: स्व.आत्मनि ख.आत्मका: ॥०२॥
IdRzA: pratibhA.AvartA: parama.Atma-mahA.ambudhau |
anAratam pravartante svata: sva.Atmani kha.AtmakA: ||02||
.
IdRzA: pratibhA~AvartA: paramAtmamahAmbudhau - x =
anAratam pravartante svata: sva.Atmani kha.AtmakA: - x.
~vlm.2. Vasishtha replied:—This occurrences are as the appearance of eddies, in the vast ocean of the unknown soul (or mind); and are known to be in their continual rotation in the vortex of the soul, of their own accord and in their airy forms.
~sv.2 2-3 VASISTHA replied: Such whirlpools of appearances keep occurring of their own accord in the ocean of infinite consciousness all the time.
x
z03|Ø
यथा स्पन्द~आत्मन:_वायो:_अजस्रम् स्पन्द-लेखिका: ।
उद्यन्ति_एव सत:_चित्त्वात् चित्.व्योम्नि प्रतिभा-युता: ॥०३॥
yathA spanda~Atmana:_vAyo:_ajasram spanda-lekhikA: |
udyanti_eva sata:_cittvAt cit.vyomni pratibhA-yutA: ||03||
.
yathA spanda~Atmana: vAyo:
ajasram spanda-lekhikA: - x =
udyanti_eva sata:_cittvAt
cit.vyomni pratibhA-yutA: - x.
~vlm.3. As the oscillating particles of air, are ever in motion in the air; so the current of thoughts is continually in action, in the vast vacuity of intellect (or mind).
~sv. Such whirlpools of appearances keep occurring of their own accord in the ocean of infinite consciousness all the time.
x04
या यथा स्वाङ्ग-भूता_अस्मात् उदिता प्रतिभा प्रभा ।
तावत् सा_इह तथा_एव_आस्ते न हता यावत् अन्यया ॥०४॥
yA yathA svAGga-bhUtA_asmAt uditA pratibhA prabhA |
tAvat sA_iha tathA_eva_Aste na hatA yAvat anyayA ||04||
.
yA yathA svAGga-bhUtA_asmAt
uditA pratibhA prabhA - x =
tAvat_sA_iha tathA_eva_Aste
na hatA yAvat_anyayA - x.
~sv.4 One set of whirlpool-like appearances remains steady till another arises and supersedes it.
~vlm.4. Whatever issues from its source in any shape, retains its original form unless it is converted to and restrained in any other form; so the aerial thoughts of the vacuous mind are always aerial, unless they are drawn in painting or exhibited in another form. (Just so a clod of earth is always the earth, till it is moulded to the form of a pot or any other thing).
y05
नाना~अवयववान् एक* एव_इह_अवयवी यथा ।
चित्.ब्रह्म_एकम् इदम् व्योम तथा_एवम् प्रतिभा~आत्मकम् ॥०५॥
nAnA~avayavavAn eka* eva_iha_avayavI yathA |
cit.brahma_ekam idam vyoma tathA_evam pratibhA~Atmakam ||05||
.
nAnA~avayavava~aneka_eva_iha_avayavI yathA - x =
cit.brahma_ekam idam vyoma
tathA_evam pratibhA~Atmakam - x.
~sv.5 Some of these appearances seem to be permanent because they are long-standing and others are temporary: but just as movement, however slight, is inevitable to air, even so this appearance exists always in the infinite consciousness.
~vlm.5. It is the vacuous essence of the Divine Intellect, that inheres in every form that is exhibited by and derived from it; so it is the substance of the body, that permits through out all its members and limbs; as it is the woody substance of the tree, that is diffused through all the leaves and branches, that shoot forth from it. (Gloss. The difference consists in the permanence of the permeating principle, and the temporiety of the pervaded growth).
x
z06
ब्रह्म का:चित् स्थिरा: का:चित् अस्थिरा: प्रतिभा_अर्थवत् ।
देह~अवस्था* इव_आत्म.स्था: स्थितम् आत्मनि ख.आत्मनि ॥०६॥
brahma kA:cit sthirA: kA:cit asthirA: pratibhA_arthavat |
deha~avasthA* iva_Atma.sthA: sthitam Atmani kha.Atmani ||06||
.
brahma kA:cit sthirA:
kA:cit asthirA: pratibhA~arthavat - x +
deha~avasthA:_iva_Atma.sthA: sthitam Atmani kha.Atmani - x.
~sv.6 The enlightened ones call it pure consciousness; the ignorant call it the world.
~vlm.6. brahmA appears to remain permanent in some existences, as in the four elemental forms of earth ~etc.; while he seems to be transcient[~transient] and evanescent in others, as in the frail bodies of mortal bodies, all of which abide in their aerial state in the vacuous spirit.
x07
स्व.आत्मनि स्वप्न.पुर-वत् भानम् चिति-चमत्कृति: ।
किम् सारम् किम् असारम् वा किम् सत् किम् वा_अपि_असत्_भवेत् ॥०७॥
sva.Atmani svapna.pura-vat bhAnam citi-camatkRti: |
kim sAram kim asAram vA kim sat kim vA_api_asat_bhavet ||07||
.
sva.Atmani in Ur own self =
svapna.pura-vat like Dream City =
bhAnam citi-camatkR.excite - the projection of excited Affectivity =
kim sAram kim asAram vA - what's Essence or what's nonEssence? =
kim sat_kim vA_api_a-sat_bhavet – what's real or else what becomes unreal?
*jd. the moment is momentarily real
but instantly becomes unreal as a new moment is realized.
~sv.7 is neither real nor unreal: what should one call it?
~vlm.7. All these various objects therefore, being but reflections of the Intellect impressed upon the soul; it is impossible for us to determine which of these is substantial or unsubstantial or real or unreal.
y08
परिज्ञातम् इदम् यावत् सर्वम् चित्.व्योम-मात्रकम् ।
दृश्यम् जगत्-भवत् बुद्धम् न सत् न_असत् किम् उच्यते ॥०८॥
parijJAtam idam yAvat sarvam cit.vyoma-mAtrakam |
dRzyam jagat-bhavat buddham na sat na_asat kim ucyate ||08||
.
parijJAtam idam yAvat - x =
sarvam cit.vyoma-mAtrakam - x =
dRzyam jagat-bhavat-buddham
na sat na_asat kim ucyate - x.
~sv.8 is universe is movement of awareness in the infinite consciousness, or the Lord. Hence, both hope and hopelessness are irrelevant to it.
~vlm.8. All these are altogether unknowable except that we know them as reflexions in the inanity of the Intellect; say ye therefore that are wholly ignorant of all what you think this visible world to be, whether a reality or unreality.
x
z09
चित्.व्योम-मात्र=कचनम् संसारे सर्वत: शिवे ।
आस्था.अनास्था~आदि किम् तत्.ज्ञा यथा संस्थानम् आस्थित ॥०९॥
cit.vyoma-mAtra=kacanam saMsAre sarvata: zive |
AsthA.anAsthA~Adi kim tat.jJA yathA saMsthAnam Asthita ||09||
.
cit.vyoma-mAtra=kacanam the projection of Ur mode of Conscious sky
saMsAre sarvata: zive - x =
AsthA~an.AsthA~Adi kim taj.jJA / AsthAn AsthA~Adi kim taj.jJA
yathA saMsthAnam Asthita - x.
~sv.9 O wise men, be what you are.
~vlm.9. Whatever you behold anywhere in the universe, is but an exhibition in the vacuum of the Divine Intellect; and what avails it to you that know the truth, whether you believe it as such or not. Rely therefore in your belief of it as it is.
x10
समुद्यन्ति स्व.त:_अम्भोधे:_वीचिवत् प्रतिभाकृता: ।
स्व.आत्मिका: स्व.आत्मन: देवात् कार्य-कारण-दृक्तया ॥१०॥
samudyanti sva.ta:_ambhodhe:_vIcivat pratibhAkRtA: |
sva.AtmikA: sva.Atmana: devAt kArya-kAraNa-dRktayA ||10||
.
samudyanti sva.tas arisen together from Urself
ambhodhe: vIcivat like a wave in the ocean
pratibhAkRtA: - are projective embodiments =
sva.AtmikA: sva.Atmana: devAt_kArya-kAraNa-dRktayA - x.
~sv.10 The infinite consciousness itself regards the movement that arose within it as the world: where is earth (and such other elements) in it?
~vlm.10. These forms of reflexions rise of themselves in the Divine Mind, as the waves and billows exhibit themselves on the surface of the sea; they are the spontaneous offspring of the Divine Spirit, and are of themselves both their causes as well as effects: (or self caused effects).
y11
स्फारम् यत् परमम् व्योम्न: स्व.संकल्प-स्व.सर्गवत् ।
तत् तेन_एव जगत्-बुद्धम् कुत: पृथ्वि-आदय:_अत्र के ॥११॥
sphAram yat paramam vyomna: sva.saMkalpa-sva.sargavat |
tat tena_eva jagat-buddham kuta: pRthvi-Adaya:_atra ke ||11||
.
sphAram
yat paramam vyomna:
sva.saMkalpa-sva.sargavat – like Ur own conceptual creation =
tat tena_eva jagat-buddham
kuta: pRthvy-Adaya:_atra ke - x.
~sv.11 It is the light of the infinite consciousness which shines, there is no other light.
~vlm.11. It is the display of the transcendent vacuum of the Divine Mind, that passed under the appellations of its will or volition, or its imagination and creation, or the creation of its imagination; hence this world is to be understood under any one of these senses, and not of its being composed of earth and water.
x
z12
भाति_एवम् अयम् आभास:_न_एव भाति च किंचन ।
ब्रह्मणि_एव स्थितम् ब्रह्म तत् अविद्या_अभिधम् स्वत: ॥१२॥
bhAti_evam ayam AbhAsa:_na_eva bhAti ca kiMcana |
brahmaNi_eva sthitam brahma tat avidyA_abhidham svata: ||12||
.
bhAti_evam ayam AbhAsa: so this Projection appears to be
na_eva bhAti ca kiMcana – tho it does not appear anyhow +
brahmaNi_eva sthitam brahma
tat_avidyA_abhidham svata: - x.
~sv.12 Brahman alone rests forever in Brahman and this self-awareness is known as ignorance!
~vlm.12. It is this appearance of the Divine Mind, that appears in this manner and nothing besides; it is the Divine itself that resides in the Divinity, and passes under the title of Avidyá or Ignorance, from our ignorance of its nature.
x13
घनता चित्.घनेन_इह चित्.व्योम_एव_अखिलम् जगत् ।
इति_एव परम: बोध* एतत् प्रौढि: तु मुक्तता ॥१३॥
ghanatA cit.ghanena_iha cit.vyoma_eva_akhilam jagat |
iti_eva parama: bodha* etat prauDhi: tu muktatA ||13||
.
ghanatA cit.ghanena_iha - x =
cit.vyoma_eva_akhilam jagat - x =
iti_eva parama: bodha_etat_prauDhi:_tu muktatA - x.
~vlm.13. There is no material grossness in the integrity of the Divine Intellect; which is purely vacuous and immaterial; and composes the whole universe, this is transcendental knowledge, and its perfection is liberation.
~sv.13 The entire space is filled with the fullness of consciousness and that is known as creation. In it there is no contradiction or duality.
y14
चित्.व्योम-शून्यता-रूप-मात्रम् आभास* आतत: ।
इदम् अप्रतिघम् शान्तम् जगत् इति_एव भासते ॥१४॥
cit.vyoma-zUnyatA-rUpa-mAtram AbhAsa* Atata: |
idam apratigham zAntam jagat iti_eva bhAsate ||14||
.
cit.vyoma-zUnyatA-rUpa-mAtram AbhAsa Atata: - x =
idam apratigham zAntam jagat_iti_eva bhAsate - x.
~vlm.14. It is the reflexion of the vacuous Intellect, which spreads over the whole universe; it is rare and uncompressed, and ever calm and quiet, and passes by the name of the world.
~sv.13 The entire space is filled with the fullness of consciousness and that is known as creation. In it there is no contradiction or duality.
x
z15|o/
ध्यायिन: क्षीण-देहस्य ध्याने दृक्त्वे क्षणम् स्थिते ।
चित्.मात्र-व्यतिरेकेण शक्तत्वम् स्यात् किम् उच्यताम् ॥१५॥
dhyAyina: kSINa-dehasya dhyAne dRktve kSaNam sthite |
cit.mAtra-vyatirekeNa zaktatvam syAt kim ucyatAm ||15||
.
dhyAyina: kSINa-dehasya – of the meditator who has subdued the body =
dhyAne in Meditation
dRktve kSaNam sthite – when the effective Seer is quickly seated =
cit_mAtra-vyatirekeNa – by the distinguishing mode of Consciousness =
zaktatvam syAt_kim ucyatAm – would this be called effective ability?
~vlm.15. The meditative man whose eye-sight is fixed in his musing, whose body is emaciated in devotion, and whose mind is abstracted from the concrete, and is absorbed in intellection, is only capable of seeing the Intellectual world.
~sv.13 The entire space is filled with the fullness of consciousness and that is known as creation. In it there is no contradiction or duality.
x16
चित्.धातु-व्योम-भाग: य: भाति यत्र यथा यथा ।
तथा तथा स तत्र_आस्ते यावत् इत्थम् स्व.भावत: ॥१६॥
cit.dhAtu-vyoma-bhAga: ya: bhAti yatra yathA yathA |
tathA tathA sa tatra_Aste yAvat ittham sva.bhAvata: ||16||
.
cit.dhAtu-vyoma-bhAga: ya:
bhAti yatra yathA yathA where it appears whatever way
tathA tathA sa tatra_Aste thatever way it would be there
yAvat_ittham sva.bhAvata: - since such is its own nature.
~vlm.16. Whatever the vacuous essence of the intellect, exhibits in any form at any place; the same appears to be present there of its own nature.
~sv.13 The entire space is filled with the fullness of consciousness and that is known as creation. In it there is no contradiction or duality.
y17
अ-विचारवत: दृश्य-भ्रान्ति: गमन-मयि_अपि ।
जाति-तैमिरिक-द्वि.इन्दु-दोषवन् न_उपशाम्यति ॥१७॥
a-vicAravata: dRzya-bhrAnti: gamana-mayi_api |
jAti-taimirika-dvi.indu-doSavan na_upazAmyati ||17||
.
a-vicAravato x
dRzya-bhrAnti:_x
gamana-mayi_api - x =
jAti-taimirika-dvi.indu-doSavan x
na_upazAmyati - x.
~vlm.17. The unthinking man and unreasonable soul, sees only erroneous sights in the midst of skies; as one who is dim-sighted and purblind by birth, does not cease from seeing the double moon in the sky.
~sv.13 The entire space is filled with the fullness of consciousness and that is known as creation. In it there is no contradiction or duality.
x
z18
यत् इदम् दृश्यते किम्चित् तत् ब्रह्म_एव निरामयम् ।
चित्.आकाशम् अन्-आदि.अन्तम् तत् कथम् किम् प्रशाम्यति ॥१८॥
yat idam dRzyate kimcit tat brahma_eva nirAmayam |
cit.AkAzam an-Adi.antam tat katham kim prazAmyati ||18||
.
yat_idam dRzyate kim.cit_tat_brahmaiva nirAmayam - x =
cit.AkAzam an-Ady.antam tat katham kim prazAmyati - x.
~vlm.18. Whatever is seen anywhere, is no other than the unpolluted brahmA himself; and the vacuous sphere of the Intellect being for ever clear and transparent, is never sullied by any foulness (of gross matter).
~sv.18 When that infinite consciousness alone exists, what is there to come to an end?
x19
स्वम् असन् त्यजत: रूपम् स्वच्छ-संवेदन~आत्मकम् ।
स्वप्नवत् कचनम् स्वस्य यत् नाम तत् इदम् जगत् ॥१९॥
svam asan tyajata: rUpam svaccha-saMvedana~Atmakam |
svapnavat kacanam svasya yat nAma tat idam jagat ||19||
.
svam asan_tyajata: rUpam x
svaccha-saMvedana~Atmakam - x =
svapnavat_kacanam svasya x
yan_nAma tat_idam jagat - x.
~vlm.19. The intellect without forsaking its pure form of self-consciousness, exhibits varieties of gross objects in the form of dreams within itself So also is our consciousness of the world, in the manner of our dreams.
~sv.18 When that infinite consciousness alone exists, what is there to come to an end?
y20
शास्त्र.अर्थ: तीक्ष्णया बुद्ध्या मिथ: यत् न विकल्पनै: ।
कृत्वा सुप्तम् इव_आत्मानम् किम्.चित् बुद्धेन बोध्यते ॥२०॥
zAstra.artha: tIkSNayA buddhyA mitha: yat na vikalpanai: |
kRtvA suptam iva_AtmAnam kim.cit buddhena bodhyate ||20||
.
zAstra~artha:_tIkSNayA buddhyA x
mitho yan na vikalpanai: - x =
kRtvA suptam iva_AtmAnam x
kim.cit_buddhena bodhyate - x.
~vlm.20. By comparing the dicta of the sástras with one another, and weighing them well with acute judgement, one will find his rest in himself; but the man of shallow understanding will not find it so.
~sv.18 When that infinite consciousness alone exists, what is there to come to an end?
x
z21
रूढा या_इयम् अविद्या_इति संवित् अ-व्यभिचारिणी ।
भवताम् ननु न_अस्ति_एव सा सरित्सु_इव पांसु.भू: ॥२१॥
rUDhA yA_iyam avidyA_iti saMvit a-vyabhicAriNI |
bhavatAm nanu na_asti_eva sA saritsu_iva pAMsu.bhU: ||21||
.
rUDhA yA_iyam avidyA_iti saMvit x
a-vyabhicAriNI – not misleading =
bhavatAm nanu na_asti_eva sA saritsu_iva x
pAMsu.bhU: - dust of the Earth.
~vlm.21. The ignorance which floats upon the sea of your understanding, does not contaminate my mind, in the manner of dirt polluting a pure and clear stream.
~sv.18 When that infinite consciousness alone exists, what is there to come to an end?
x22
यथा स्वप्ने_अवनि: न_अस्ति स्व.अनुभूता_अपि कुत्र.चित् ।
तथा_इयम् दृश्यता न_अस्ति स्व.अनुभूता_अपि_असत्.मयी ॥२२॥
yathA svapne_avani: na_asti sva.anubhUtA_api kutra.cit |
tathA_iyam dRzyatA na_asti sva.anubhUtA_api_asat.mayI ||22||
.
yathA svapne - as in Dream =
avani:_na_asti – the world is not =
sva.anubhUtA api – even self.experienced =
kutra.cit - anyhow =
tathA_iyam dRzyatA - thus this perceptive state =
na_asti sva.anubhUtA_api_asanmayI - x.
as in a dream there is no Earth,
nor an Experient anywhere,—
so also our perception here-
and-now, for the Experient
is only an unSuch-construct.
~sv.22 Just as the world experienced in a dream does not exist, this world does not exist as a material entity, though it is seen.
~vlm.22. As there is neither the earth nor any earthly thing, to be meet with in our sleep, though we are conscious of them in our dream; so also the phenomenal world has no real existence, though we are conscious of it in our waking.
y23
चित्.व्योम.मात्रम् एव_अर्था_अनलवत्_भासते यथा ।
स्वप्ने तथा_एव जाग्रत्त्वे_अनलम् स्वस्य_एव लक्ष्यते ॥२३॥
cit.vyoma.mAtram eva_arthA_analavat_bhAsate yathA |
svapne tathA_eva jAgrattve_analam svasya_eva lakSyate ||23||
.
cit.vyoma.mAtram eva_arthA_analavat_bhAsate yathA - x =
svapne tathA_eva jAgrattve_analam svasya_eva lakSyate - x.
what we see is only Chit-Space,
shining like fire: and so likewise
the waking state is just a dream
appearing as the fire of self.
~sv.23 Just as it is one's own consciousness only that shines as the dream, it is the same consciousness that shines as the objective world in the waking state.
~vlm.23. As the clearness of the Intellect, like sunlight or flaming fire, shows us many things in our sleeping dreams, so doth its light exhibit the visibles to our view in our waking dreams also by day.
x
z24
"इदम् जाग्रत्_अयम् स्वप्न" इति न_अस्ति_एव भिन्नता ।
सत्ये वस्तुनि नि:शेष-समयो:_या_अनुभूतित: ॥२४॥
"idam jAgrat_ayam svapna" iti na_asti_eva bhinnatA |
satye vastuni ni:zeSa-samayo:_yA_anubhUtita: ||24||
.
"This is waking, this is a dream"
is not a valid distinction,
but comes from our experience
in the substantial suchness that
is difference and identity.
"idam jAgrat_ayam svapna" - "this.here is dream and this is sleep" =
iti na_asti_eva bhinnatA - x =
satye vastuni - in substantial reality =
ni:zeSa-samayo:_yA_anubhUtita: - x.
~sv.24 Hence, there is no difference between the dream and the waking state.
~vlm.24. There is no difference between the two states of dreaming and waking, they are both of the same nature, and the difference lies in the modes of our apprehension of them.
x25
न_एतत्_एवम् इति स्वप्न-प्रबोधात् प्रत्यय: यथा ।
मृत्वा_अमुत्र प्रबुद्धस्य जाग्रति प्रत्यय: तथा ॥२५॥
na_etat_evam iti svapna-prabodhAt pratyaya: yathA |
mRtvA_amutra prabuddhasya jAgrati pratyaya: tathA ||25||
.
"na_etat_evam" - "this is not so" =
iti svapna-prabodhAt - so on waking from a dream =
pratyaya: yathA - x =
mRtvA_amutra prabuddhasya jAgrati pratyaya:_tathA - x.
~sv.25 One who wakes up from a dream thinks, "It is like this and not like that which I saw in the dream"; after death, too, one thinks "It is like this and not like that which I saw before death".
~vlm.25. The waking man never apprehends his waking state to be a dream; but the deat_man that rises again to life in the next world, thinks his past life to have been but a state of dreaming.
y26
कालम् अल्पम् अनल्पम् च स्वप्न-जाग्रत् इति_इह धी: ।
वर्तमान_अनुभवन-साम्यात् तुल्ये तयो: द्वयो: ॥२६॥
kAlam alpam analpam ca svapna-jAgrat iti_iha dhI: |
vartamAna_anubhavana-sAmyAt tulye tayo: dvayo: ||26||
.
kAlam - Time =
alpam analpam ca – short & long =
svapna-jAgrat - x =
iti_iha dhI: - x =
vartamAna~anubhavana-sAmyAt x
tulye tapo:_dvayo: - x =
~vlm.26. The shortness and length of time, occupied by the two states of dreaming and waking, is generally considered to constitute the difference between them; but during the time of their presence, they are both considered alike the other (i. e. the
dreaming man thinks himself as waking).
~sv.26 The dream may be brief and the life may be long, but the experience of the moment is the same in both.
x
z27
बाह्ये तत् एवम् इति.आदि-गुण-साम्यात् अशेषत: ।
न जाग्रत्-स्वप्नयो: ज्याया~अन्.एक:_अपि यमयो:_इव ॥२७॥
bAhye tat evam iti.Adi-guNa-sAmyAt azeSata: |
na jAgrat-svapnayo: jyAyA~an.eka:_api yamayo:_iva ||27||
.
bAhye tat evam - outside.of that so =
ity.Adi-guNa-sAmyAt - x =
a.zeSata: - x =
na jAgrat-svapnayo: - x =
jyAyA~an.eka:_api - x =
yamayo:_iva - x.
~vlm.27. The sleeping and waking dreams, bearing alike the same quality of presenting false objects to view, are necessarily of the same nature; and their is no difference whatever in their outward features, as there is neither elder and younger of two twin
brothers. (Dreaming and waking are twin brothers, like sleep and death neither of which is more or less).
~sv.26 The dream may be brief and the life may be long, but the experience of the moment is the same in both.
x28
यत् एव जाग्रत्-स्वप्ने_अयम् य: स्वप्न: जाग्रत् एव तत् ।
yat eva jAgrat-svapne_ayam ya: svapna: jAgrat eva tat |
न_एतत् एवम् किल_इति_अस्ति धी: कालेन_उभयो: अपि ॥२८॥
na_etat evam kila_iti_asti dhI: kAlena_ubhayo: api ||28||
.
yat_eva jAgrat-svapne - what is so in Waking.Dream -
ayam ya: svapna: this which is Dream is -
jAgrat_eva tat – Waking only that =
na_etat_evam kila and so not this"
iti_asti dhI: such is the thought
kAlena_ubhayo:_api - x.
~vlm.28. Whatever is the waking dream, just so is the waking in dream also; neither of which leaves anything-being, behind the two states of waking and dreaming. (They presents many things when present, but leave nothing lasting in their absence
or when they are past and gone).
~sv.26 The dream may be brief and the life may be long, but the experience of the moment is the same in both.
y29
आ-जीवित~अन्तम् स्वप्नानाम् शतानि_अ-नियतम् यथा ।
अ-निर्वाण-महाबोधे तथा जाग्रत्.शतानि_अपि ॥२९॥
A-jIvita~antam svapnAnAm zatAni_a-niyatam yathA |
a-nirvANa-mahAbodhe tathA jAgrat.zatAni_api ||29||
.
A-jIvita~antam - until the end of living, -
svapnAnAm zatAni - hundreds of Dreams =
a-niyatam yathA.so/in.this.way - x =
a-nirvANa-mahAbodhe - when without Nirvâna, the Great.Realization =
tathA.thus/in.that.way -
jAgrat-zatAni_api – hundreds of Wakings also.
~sv.29 Just as in one lifetime one experiences hundreds of dreams, till one attains nirvana one experiences hundreds of waking states.
~vlm.29. As we know the inconstancy of hundreds of dreams, all along the length of our life time; so the unredeemed and unenlightened soul, sees hundreds of waking states, (in its repeated transmigrations in life i. e. in this living world).
x
z30
उत्पन्न-ध्वंसिन: स्वप्ना: स्मर्यन्ते बहव: यथा ।
तथा_एव बुद्धै: स्मर्यन्ते सिद्धै: जन्म-शतानि_अपि ॥३०॥
utpanna-dhvaMsina: svapnA: smaryante bahava: yathA |
tathA_eva buddhai: smaryante siddhai: janma-zatAni_api ||30||
.
utpanna-dhvaMsina: svapnA: - x =
smaryante bahavo yathA – as many are remembered =
tathA_eva buddhai: smaryante thus too by the awakened are remembered
siddhai:_janma-zatAni_api – by those siddha.Adepts hundreds of births.
~sv.30 Just as some people remember their dreams, some people also remember their past experiences.
~vlm.30. As the living mortals may well recollect the very many sleeping dreams, they have seen throughout their lives; so the immortalized souls of siddhas well remember,
the number of waking dreams which they have seen, in their past transmigrations in different bodies.
ध्वंस् #dhvaMs -> #dhvaMsin -adj.- decaying, perishing; destroying. ruining.
x31
एवम् समस्त-साधर्म्ये समस्त~अनुभव~आत्मनि ।
कचति स्वप्नवत् जाग्रत् जाग्रत्.वत्-स्वप्न-वेदनम् ॥३१॥
evam samasta-sAdharmye samasta~anubhava~Atmani |
kacati svapnavat jAgrat jAgrat.vat-svapna-vedanam ||31||
.
evam samasta-sAdharmya.similarity/likeness-i-in
samasta~anubhava~Atmani - x =
kacati svapnavat jAgrat projects Waking as Dream
jAgradvat-svapna-vedanam – knowing Dream as Waking.
~vlm.31. Thus our waking is equipollent with our dreaming, and our dreams are equivalent with waking, in their corelation with one another in like quality, and our perception of both alike.
~sv.31 When thus there is no difference between the two, what is known as the world and what is ignorance? When ignorance does not exist, what is bondage?
y32
यथा दृश्यम् जगत् चेति नित्यम् एक~अर्थताम् गतौ ।
उभौ शब्दौ तथा_एव_एतत् जाग्रत्-स्वप्न~आत्मकौ स्मृतौ ॥३२॥
yathA dRzyam jagat ceti nityam eka~arthatAm gatau |
ubhau zabdau tathA_eva_etat jAgrat-svapna~Atmakau smRtau ||32||
.
yathA dRzyam jagat_ceti if the world as Percept
nityam eka~arthatAm is always a condition of one thing
gatau - x =
ubhau zabdau - both words =
tathA_eva - even thus =
etat_jAgrat-svapna~Atmakau smRtau - x.
~vlm.32. As the word worlds and phenomenal, are significant of the one and same meaning; so the terms dreaming and waking are homonymous, and interchangeable to one another—mutatis mutandis.
~sv.31 When thus there is no difference between the two, what is known as the world and what is ignorance? When ignorance does not exist, what is bondage?
x
z33
एवम् स्वप्न-पुरम् स्फारम् यथा व्योम_एव चित्.मयम् ।
तथा_एव इदम् जगत् अत: क्व_आविद्या दृश्यते कुत: ॥३३॥
evam svapna-puram sphAram yathA vyoma_eva cit.mayam |
tathA_eva idam jagat ata: kva_AvidyA dRzyate kuta: ||33||
.
evam svapna-puram sphAram - so Dream.City =
yathA vyoma_eva cit_mayam – as the spacious sky only is a mode of Consciousness =
tathA_eva_idam jagat - thus too this world =
ata: - hence =
kva_AvidyA dRzyate kuta: - where is ignorance seen & whence?
~vlm.33. As the fairy-land in a dream, is as clear as the open space of the Intellect; so is this world an inane void and blank, and without the grossness of avidyá which ignorance imputes to it. (Ignorance views the fair ideal world as a foul material one).
~sv.31 When thus there is no difference between the two, what is known as the world and what is ignorance? When ignorance does not exist, what is bondage?
#sphar -> #sphAra स्फार. - the Term is said (Un2.I,13) to be a variant from > #sphAy to fatten or swell. I would vote rather for > #sphAl - to tremble, vibrate. MW has it > #sphar - to expand (but also notes it in R. as discharging a bow) • "extensive, wide, large, great, abundant • violent, strong • dense (as mist) {? no, rather 'thin as mist, where the water.particles spread widely'. das.jiva @ gmail.com}), loud (as a shout)" in kAv. & paJcad, which are in the yv.FM-Poet's range of style • and he finds the noun sphAra: "a shock, slap, bang", in the #kathA-sarit=sAgara (KSS), that great compendium where the River of Stories meets the sea (the work claims to be an abridgment of a much longer collection). KSS, I've found, shares its vocabulary with yv/FM—as well as its Otherworld • MW also notes the Greek #sphairos -> Engl. *sphere'. •-• #mahAsphAra –I have not yet encountered this compound: it would read well for "Big Bang" •• #sphAratA - extension, density [~#ghanatA] • <jagati spharatAm nIte ... manasA> "the world being led into extension by the Mind" y3093.011]. - y2014.010 - .014.031 -
x34
तत् एव_आकाश-मात्र~आत्म यत् अविद्या_इति कथ्यते ।
तत् यत्~आस्ते तत् एव_अहम् बन्ध: स्व.कलना~आत्मक: ॥३४॥
tat eva_AkAza-mAtra~Atma yat avidyA_iti kathyate |
tat yat~Aste tat eva_aham bandha: sva.kalanA~Atmaka: ||34||
.
tat_eva_AkAza-mAtra~Atma yat_avidyA_iti kathyate - x =
tat yat Aste / tat yadA Aste x
tat eva aham
bandha:
sva.kalanA.Impulse~Atmaka: - x.
~vlm.34. The world is a vacuous substance, and represented as a
gross stuff by ignorance; so I am as free as air and any airy
thing in the world, and it is my imagination only, that binds me
to my grossness.
~sv.31 When thus there is no difference between the two, what is known as the world and what is ignorance? When ignorance does not exist, what is bondage?
y35
तत् मा_एवम् क्रियताम् एतत् अ-बन्धस्य_एव बन्धनम् ।
का_अन्यता_अमल-व्योम्न: चित्.मयस्य निराकृते: ॥३५॥
tat mA_evam kriyatAm etat a-bandhasya_eva bandhanam |
kA_anyatA_amala-vyomna: cit.mayasya nirAkRte: ||35||
.
tan_mA_evam kriyatAm etat_x
a-bandhasya_eva bandhanam - x =
kA anyatA amala-vyomnaz - what Otherness is there in the spotless spacious.sky =
cit_mayasya nirAkRte: - of Conciousness-made formless .
~sv.35 Pray, do not bind one who is ever free! There does not exist 'another' except the one pure, formless consciousness.
~vlm.35. Therefore do not confine your free and unconfined nature, in the bondage of gross matter; and never change the pure vacuum of your person to a material stuff, nor disfigure your formless and intellectual self in a gross and finite form.
x
z36|o/
चित्.मय~आकाश-कचने क्व_अस्मिन् किल निराकृते: ।
दृश्यनाम् अन्य.विद्या~आख्ये बन्ध: मोक्ष:_अथवा कुत: ॥३६॥
cit.maya~AkAza-kacane kva_asmin kila nirAkRte: |
dRzyanAm anya.vidyA~Akhye bandha: mokSa:_athavA kuta: ||36||
.
cit.Conciousness.maya.made~AkAza.Space/sky-kacana.Projection-e-in kva.where asmin.here - kila.clearly - nirAkRte: - @ formationless =
dRzyanAm – of percepts – anya.other-vidyA.knowledge~Akhya.said.to.be-e-in – bandha: mokSa:_athavA kuta: - Bondage Freedom otherwise how?
~sv.36 Even when this world-appearance arises in that consciousness, it does not get bound to it; and therefore there is no liberation either.
~vlm.36. There can be no bondage nor liberation, of aught whatever in this visible world of our ignorance or avidyá; because all things herein are mere reflexions of the formless void of the Divine Intellect.
x37
न_अविद्या विद्यते नाम बन्धो बन्धो न कस्य.चित् ।
मोक्षो न कस्य.चिन् मोक्ष:_च_अस्ति-नास्ति_इति न_अस्त्य् अलम् ॥३७॥
na_avidyA vidyate nAma bandho bandho na kasya.cit |
mokSo na kasya.cin mokSa:_ca_asti-nAsti_iti na_asty alam ||37||
.
na_avidyA vidyate nAma bandha: - not Ignorance is known.to.be called Bondage = bandha: na kasya.cit – no bondage of anyone =
mokSa: na kasya.cit - no Freedom for anyone =
mokSa:_ca_asti-nAsti_iti na_asty alam - x.
~sv.37 There is no ignorance in consciousness;
~vlm.37. Here there is no display of ignorance, nor any misconceptions of ours of any thing; there is neither any bondage nor release of aught whatever, and nothing that is either existent or inexistent; (since all are but reflexions of Divine Intellect).
y38
न_अस्ति_एव विद्या_अविद्या वा चित्_एव_इयम् कचति_अजा ।
ख* एवम् ख~आकृति: स्वप्न* इव सर्ग-स्व.देहिनी ॥३८॥
na_asti_eva vidyA_avidyA vA cit_eva_iyam kacati_ajA |
kha* evam kha~AkRti: svapna* iva sarga-sva.dehinI ||38||
.
na_asti_eva vidyA_avidyA vA - x =
cit_eva_iyam kacati_ajA - x =
kha_evam kha~AkRti: svapna_iva sarga-sva.dehinI - x.
~sv.38 there is no notion in pure consciousness.
~vlm.38. There is nescience, nor knowing of anything here by us; because it is the uncreated Intellect alone, that manifests itself in this manner; it reflects all forms in itself, as if they are all its dreams or creations.
x
z39
देशात् देश.अन्तर-प्राप्तौ यत् मध्ये संविद: वपु: ।
तत् जाग्रत्-स्वप्न-दृश्यस्य रूपम् इति_एव निश्चय: ॥३९॥
dezAt deza.antara-prAptau yat madhye saMvida: vapu: |
tat jAgrat-svapna-dRzyasya rUpam iti_eva nizcaya: ||39||
.
dezAt deza~antara-prAptau - when reaching one place from another =
yan_madhye - what is between =
saMvida: vapu: - is the capus.Body of awareness =
taj_jAgrat-svapna-dRzyasya rUpam - that is the form of a waking-dream-percept =
iti_eva nizcaya: - so it surely is.
~sv.39 Space alone is space.
~vlm.39. As a man passing from one place to another, has his mind kept in abeyance in the interim; so should we keep our minds quiet and still betwixt our sight of the visibles and our dreams. (Inaction of the mind is reckoned as nirvANa).
x40
स-बाह्य~अभ्यन्तरे दृश्ये शान्त-निद्रस्य यत् वपु: ।
एकस्य निशि तत्.रूपम् जाग्रत्-स्वप्न-दृशाम् इह ॥४०॥
sa-bAhya~abhyantare dRzye zAnta-nidrasya yat vapu: |
ekasya nizi tat.rUpam jAgrat-svapna-dRzAm iha ||40||
.
sa-bAhya~abhyantare dRzye - x =
zAnta-nidrasya yat_vapu: - x =
ekasya nizi tad.rUpam
jAgrat-svapna-dRzAm iha - x.
~vlm.40. As one has his body and mind, quite quiet and calm in his sleep at night; and in the respite of his sights and thoughts, in the states of his waking and dreaming; this very state of insensibility is called nirvANa of the yogi.
~sv.40 That which is 'aware' even in deep sleep, that alone is aware in dreams as well as in the waking state: that is pure consciousness.
y41
विद्धि तत्.रूपम् एव_इदम् भेद-वेदनम् इति_अपि ।
चिति_अन्तम् आगत: क:_अन्य: नाम स्यात् भेद-वेदने ॥४१॥
viddhi tat.rUpam eva_idam bheda-vedanam iti_api |
citi_antam Agata: ka:_anya: nAma syAt bheda-vedane ||41||
.
viddhi tad.rUpam eva_idam –
know this to be just a form of That =
bheda-vedanam iti_api x
citi_antam Agata: - x =
ka:_anya: nAma syAt_bheda-vedane - x.
~vlm.41. Know our knowledge of the difference of objects, (as the one is immaterial and the other material), is equally untrue as that of our waking and dreaming states; because it is impossible for us to conceive any other thing as matter, to consist in the immaterial Intellect.
~sv.41 It is that consciousness alone that is responsible even for the awareness of diversity.
x
z42
चित्.व्योम_एव_अभेद-बुद्धि: चित्.व्योम_एव च भेद-धी: ।
द्वैत~अद्वैते च_एकम् एव तथाशान्तम् अखण्डितम् ॥४२॥
cit.vyoma_eva_abheda-buddhi: cit.vyoma_eva ca bheda-dhI: |
dvaita~advaite ca_ekam eva tathAzAntam akhaNDitam ||42||
.
cit.vyoma_eva_abheda-buddhi: - Ur Conscious sky is only undivided Intellect
cit.vyoma_eva ca bheda-dhI: - Ur Conscious sky is only divided thought
dvaita~advaite ca_ekam eva and the dual/nondual is only one
tathAzAntam akhaNDitam – thus.
~vlm.42. Our knowledge of identity and diversity, proceed however from the same vacuous intellect; which combines the unity and duality also, in unbroken union or harmony in itself.
~sv.41 It is that consciousness alone that is responsible even for the awareness of diversity.
x43
सत्.अंश: बोध-अ.तत्-ग्राह्य.मय* एव यथा तथा ।
दृष्टा य एव दृश्यम् तत् द्वैत-वेदनम् एककम् ॥४३॥
sat.aMza: bodha-a.tat-grAhya.maya* eva yathA tathA |
dRSTA ya eva dRzyam tat dvaita-vedanam ekakam ||43||
.
sadRza:_
bodha-atat-grAhya.maya eva yathA tathA - x =
dRSTA ya eva dRzyam tat_dvaita-vedanam ekakam - x.
~vlm.43. Knowing all as parts of undivided whole, all these are the same whatever they appear to be; hence the visible however diversified they may appear, are all one and the same principle.
~sv.41 It is that consciousness alone that is responsible even for the awareness of diversity.
y44
तत् ब्रह्म खम् विदु:_द्वैतम् अद्वैत~अद्वैतम् एव च ।
सर्ग* एव परम् ब्रह्म द्वैतम् अद्वैतम् एव सत् ॥४४॥
tat brahma kham vidu:_dvaitam advaita~advaitam eva ca |
sarga* eva param brahma dvaitam advaitam eva sat ||44||
.
tat_brahma kham vidu:_dvaitam a=dvaita~advaitam eva ca - x =
sarga eva param brahma dvaitam advaitam eva sat - x.
~vlm.44. Hence the etherial sphere of Brahma, contains all in itself; and who as an aerial point concentrates all in it; and the creation is the unity of Brahma, together with all its varieties.
~sv.44 Creation itself is the supreme Brahman, both the unity and the diversity.
x
z45
न_इति न_इति विनिर्णाय सर्वत:_अभिभवति_अपि ।
पश्चात् त्यक्त्वा चित्.आकाशे शिलाम् कृत्वा_अस्याताम् इह ॥४५॥
na_iti na_iti vinirNAya sarvata:_abhibhavati_api |
pazcAt tyaktvA cit.AkAze zilAm kRtvA_asyAtAm iha ||45||
.
"neti neti" – "not.so not.so" =
vinirNAya sarvata:_abhibhavati_api - x =
pazcAt_tyaktvA cit.AkAze
zilAm kRtvA_asyAtAm iha - x.
~vlm.45. Knowing all things as full of god, you must however reject them all (as mere reflexions of the Deity); and rest yourself at last in the vacuous Intellect, as the great rock of your refuge.
~sv.44 Creation itself is the supreme Brahman, both the unity and the diversity.
x46
यथाक्रमम् सुभग यथास्थित-स्थिति
यथा.उदयम् व्रज पिब भुंक्ष्व भोजय ।
अभीप्सितम् गत-मनन:_निरिङ्गन:
सु.चित्.मये परम-पद-उपल: भवान् ॥४६॥
yathAkramam subhaga yathAsthita-sthiti
yathA.udayam vraja piba bhuMkSva bhojaya |
abhIpsitam gata-manana:_niriGgana:
su.cit.maye parama-pada-upala: bhavAn ||46||
.
yathAkramam subhaga yathAsthita-sthiti - x =
yathA.udayam vraja piba bhuMkSva bhojaya - x =
abhIpsitam gata-manano niriGgana: - x =
su.cinmaye parama-pada-upalo bhavAn - x.
~vlm.46. Now, O fortunate Ráma, remain to act in conformity with the rules of your order, and laws of society and the statues of your position and dignity; continue to go on, eat and drink and rest in your usual course, rely in your desired object, and ever recline in the glorious and holy lord of your intellect, and the supreme God of all.
~sv.44 Creation itself is the supreme Brahman, both the unity and the diversity.
oॐm
DAILY READINGS mn 8 October, 2018
fm6066 2.oc08 The Search for the Monk .z28
fm7162 3.oc8 An Ignorant Youth .z29
https://www.dropbox.com/s/kyjoeq3kapzpai9/fm7162%203.oc8%20An%20Ignorant%20Youth%20.z29.docx?dl=0
fm3111 1.oc07-08 Subduing MIND.z46
https://www.dropbox.com/s/tlm2r90mofjarl7/fm3111%201.oc07-08%20Subduing%20MIND%20.z46.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:
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
Oॐm
+++
सर्ग ७.१६१
राम* उवाच ।
यत् मुनि-व्याधयो: एतत् वृत्तम् नाना दशाशतम् ।
अन्य-कारणकम् किम् स्यात् एतत् किम् वा स्वभाव.जम् ॥०१॥
वसिष्ठ* उवाच ।
ईदृशा: प्रतिभा.आवर्ता: परम.आत्म-महा.अम्बुधौ ।
अनारतम् प्रवर्तन्ते स्वत: स्व.आत्मनि ख.आत्मका: ॥०२॥
यथा स्पन्द~आत्मन:_वायो:_अजस्रम् स्पन्द-लेखिका: ।
उद्यन्ति_एव सत:_चित्त्वात् चित्.व्योम्नि प्रतिभा-युता: ॥०३॥
या यथा स्वाङ्ग-भूता_अस्मात् उदिता प्रतिभा प्रभा ।
तावत् सा_इह तथा_एव_आस्ते न हता यावत् अन्यया ॥०४॥
नाना~अवयववान् एक* एव_इह_अवयवी यथा ।
चित्.ब्रह्म_एकम् इदम् व्योम तथा_एवम् प्रतिभा~आत्मकम् ॥०५॥
ब्रह्म का:चित् स्थिरा: का:चित् अस्थिरा: प्रतिभा_अर्थवत् ।
देह~अवस्था* इव_आत्म.स्था: स्थितम् आत्मनि ख.आत्मनि ॥०६॥
स्व.आत्मनि स्वप्न.पुर-वत् भानम् चिति-चमत्कृति: ।
किम् सारम् किम् असारम् वा किम् सत् किम् वा_अपि_असत्_भवेत् ॥०७॥
परिज्ञातम् इदम् यावत् सर्वम् चित्.व्योम-मात्रकम् ।
दृश्यम् जगत्-भवत् बुद्धम् न सत् न_असत् किम् उच्यते ॥०८॥
चित्.व्योम-मात्र=कचनम् संसारे सर्वत: शिवे ।
आस्था.अनास्था~आदि किम् तत्.ज्ञा यथा संस्थानम् आस्थित ॥०९॥
समुद्यन्ति स्व.त:_अम्भोधे:_वीचिवत् प्रतिभाकृता: ।
स्व.आत्मिका: स्व.आत्मन: देवात् कार्य-कारण-दृक्तया ॥१०॥
स्फारम् यत् परमम् व्योम्न: स्व.संकल्प-स्व.सर्गवत् ।
तत् तेन_एव जगत्-बुद्धम् कुत: पृथ्वि-आदय:_अत्र के ॥११॥
भाति_एवम् अयम् आभास:_न_एव भाति च किंचन ।
ब्रह्मणि_एव स्थितम् ब्रह्म तत् अविद्या_अभिधम् स्वत: ॥१२॥
घनता चित्.घनेन_इह चित्.व्योम_एव_अखिलम् जगत् ।
इति_एव परम: बोध* एतत् प्रौढि: तु मुक्तता ॥१३॥
चित्.व्योम-शून्यता-रूप-मात्रम् आभास* आतत: ।
इदम् अप्रतिघम् शान्तम् जगत् इति_एव भासते ॥१४॥
ध्यायिन: क्षीण-देहस्य ध्याने दृक्त्वे क्षणम् स्थिते ।
चित्.मात्र-व्यतिरेकेण शक्तत्वम् स्यात् किम् उच्यताम् ॥१५॥
चित्.धातु-व्योम-भाग: य: भाति यत्र यथा यथा ।
तथा तथा स तत्र_आस्ते यावत् इत्थम् स्व.भावत: ॥१६॥
अ-विचारवत: दृश्य-भ्रान्ति: गमन-मयि_अपि ।
जाति-तैमिरिक-द्वि.इन्दु-दोषवन् न_उपशाम्यति ॥१७॥
यत् इदम् दृश्यते किम्चित् तत् ब्रह्म_एव निरामयम् ।
चित्.आकाशम् अन्-आदि.अन्तम् तत् कथम् किम् प्रशाम्यति ॥१८॥
स्वम् असन् त्यजत: रूपम् स्वच्छ-संवेदन~आत्मकम् ।
स्वप्नवत् कचनम् स्वस्य यत् नाम तत् इदम् जगत् ॥१९॥
शास्त्र.अर्थ: तीक्ष्णया बुद्ध्या मिथ: यत् न विकल्पनै: ।
कृत्वा सुप्तम् इव_आत्मानम् किम्.चित् बुद्धेन बोध्यते ॥२०॥
रूढा या_इयम् अविद्या_इति संवित् अ-व्यभिचारिणी ।
भवताम् ननु न_अस्ति_एव सा सरित्सु_इव पांसु.भू: ॥२१॥
यथा स्वप्ने_अवनि: न_अस्ति स्व.अनुभूता_अपि कुत्र.चित् ।
तथा_इयम् दृश्यता न_अस्ति स्व.अनुभूता_अपि_असत्.मयी ॥२२॥
चित्.व्योम.मात्रम् एव_अर्था_अनलवत्_भासते यथा ।
स्वप्ने तथा_एव जाग्रत्त्वे_अनलम् स्वस्य_एव लक्ष्यते ॥२३॥
"इदम् जाग्रत्_अयम् स्वप्न" इति न_अस्ति_एव भिन्नता ।
सत्ये वस्तुनि नि:शेष-समयो:_या_अनुभूतित: ॥२४॥
न_एतत्_एवम् इति स्वप्न-प्रबोधात् प्रत्यय: यथा ।
मृत्वा_अमुत्र प्रबुद्धस्य जाग्रति प्रत्यय: तथा ॥२५॥
कालम् अल्पम् अनल्पम् च स्वप्न-जाग्रत् इति_इह धी: ।
वर्तमान_अनुभवन-साम्यात् तुल्ये तयो: द्वयो: ॥२६॥
बाह्ये तत् एवम् इति.आदि-गुण-साम्यात् अशेषत: ।
न जाग्रत्-स्वप्नयो: ज्याया~अन्.एक:_अपि यमयो:_इव ॥२७॥
यत् एव जाग्रत्-स्वप्ने_अयम् य: स्वप्न: जाग्रत् एव तत् ।
न_एतत् एवम् किल_इति_अस्ति धी: कालेन_उभयो: अपि ॥२८॥
आ-जीवित~अन्तम् स्वप्नानाम् शतानि_अ-नियतम् यथा ।
अ-निर्वाण-महाबोधे तथा जाग्रत्.शतानि_अपि ॥२९॥
उत्पन्न-ध्वंसिन: स्वप्ना: स्मर्यन्ते बहव: यथा ।
तथा_एव बुद्धै: स्मर्यन्ते सिद्धै: जन्म-शतानि_अपि ॥३०॥
एवम् समस्त-साधर्म्ये समस्त~अनुभव~आत्मनि ।
कचति स्वप्नवत् जाग्रत् जाग्रत्.वत्-स्वप्न-वेदनम् ॥३१॥
यथा दृश्यम् जगत् चेति नित्यम् एक~अर्थताम् गतौ ।
उभौ शब्दौ तथा_एव_एतत् जाग्रत्-स्वप्न~आत्मकौ स्मृतौ ॥३२॥
एवम् स्वप्न-पुरम् स्फारम् यथा व्योम_एव चित्.मयम् ।
तथा_एव इदम् जगत् अत: क्व_आविद्या दृश्यते कुत: ॥३३॥
तत् एव_आकाश-मात्र~आत्म यत् अविद्या_इति कथ्यते ।
तत् यत्~आस्ते तत् एव_अहम् बन्ध: स्व.कलना~आत्मक: ॥३४॥
तत् मा_एवम् क्रियताम् एतत् अ-बन्धस्य_एव बन्धनम् ।
का_अन्यता_अमल-व्योम्न: चित्.मयस्य निराकृते: ॥३५॥
चित्.मय~आकाश-कचने क्व_अस्मिन् किल निराकृते: ।
दृश्यनाम् अन्य.विद्या~आख्ये बन्ध: मोक्ष:_अथवा कुत: ॥३६॥
न_अविद्या विद्यते नाम बन्धो बन्धो न कस्य.चित् ।
मोक्षो न कस्य.चिन् मोक्ष:_च_अस्ति-नास्ति_इति न_अस्त्य् अलम् ॥३७॥
न_अस्ति_एव विद्या_अविद्या वा चित्_एव_इयम् कचति_अजा ।
ख* एवम् ख~आकृति: स्वप्न* इव सर्ग-स्व.देहिनी ॥३८॥
देशात् देश.अन्तर-प्राप्तौ यत् मध्ये संविद: वपु: ।
तत् जाग्रत्-स्वप्न-दृश्यस्य रूपम् इति_एव निश्चय: ॥३९॥
स-बाह्य~अभ्यन्तरे दृश्ये शान्त-निद्रस्य यत् वपु: ।
एकस्य निशि तत्.रूपम् जाग्रत्-स्वप्न-दृशाम् इह ॥४०॥
विद्धि तत्.रूपम् एव_इदम् भेद-वेदनम् इति_अपि ।
चिति_अन्तम् आगत: क:_अन्य: नाम स्यात् भेद-वेदने ॥४१॥
चित्.व्योम_एव_अभेद-बुद्धि: चित्.व्योम_एव च भेद-धी: ।
द्वैत~अद्वैते च_एकम् एव तथाशान्तम् अखण्डितम् ॥४२॥
सत्.अंश: बोध-अ.तत्-ग्राह्य.मय* एव यथा तथा ।
दृष्टा य एव दृश्यम् तत् द्वैत-वेदनम् एककम् ॥४३॥
तत् ब्रह्म खम् विदु:_द्वैतम् अद्वैत~अद्वैतम् एव च ।
सर्ग* एव परम् ब्रह्म द्वैतम् अद्वैतम् एव सत् ॥४४॥
न_इति न_इति विनिर्णाय सर्वत:_अभिभवति_अपि ।
पश्चात् त्यक्त्वा चित्.आकाशे शिलाम् कृत्वा_अस्याताम् इह ॥४५॥
यथाक्रमम् सुभग यथास्थित-स्थिति
यथा.उदयम् व्रज पिब भुंक्ष्व भोजय ।
अभीप्सितम् गत-मनन:_निरिङ्गन:
सु.चित्.मये परम-पद-उपल: भवान् ॥४६॥
॥
७१६२
fm7162 3.oc8 An Ignorant Youth .z29
https://www.dropbox.com/s/kyjoeq3kapzpai9/fm7162%203.oc8%20An%20Ignorant%20Youth%20.z29.docx?dl=0
+++
FM.Canto 7.161
Râma 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
||
+++
.z46
30|31|02|40|28|32|34|35|36|09|37|38|39|40|06|*41|42|13|43|44|45|46|02|08|01|03|26|04|46|21|05|06|07|08|10|11|12|11|14|15|19|*24|03|26|*16|30|18|24|19|20|33|22|28|23|24|33|25|26|27|29|35|11|29|30|31|32|33|34|35|03|03|*36|37|12|17|38|39|41|46|42|43|44|45|01|29|09|02|15|13|04|05|06|27|13|20|*07|08|30|24|18|21|09|10|40|17|11|12|13|14|15|16|32|17|18|19|20|21|13|22|23|25|26|27|46|28|29|02|21|33|
Jiva Das
FM7161 ABOUT NIRVANA 3.OC07 .z46
https://www.dropbox.com/s/61xqz2tynrijmup/fm7161%203.oc07%20about%20nirvANa%20.z46.docx?dl=0
FM.7.150.FM.7.199
https://www.dropbox.com/s/f96jxsmgm56ly5y/FM.7.150.FM.7.199.docx?dl=0
oॐm
FM.7.161
ABOUT NIRVAANA
RAAMA said–
यत् मुनि.व्याधयो: एतत् वृत्तम् नाना दशाशतम् ।
yat muni.vyAdhayo: etat vRtta.m nAnA dazAzatam |
अन्य.कारणकम् किम् स्यात् एतत् किम् वा स्वभाव.जम् ॥७।१६१।१॥
anya.kAraNaka.m kim syAt etat kim vA svabhAva.jam ||7|161|1||
.
yat.which/what of/for the Muni.vyAdha.hunter.yo: etatof/for the / vRtta.activity/engaged.m – in this story of the `muni & the Hunter = nAnA.various dazA.Life.stage.zata.hundred.m =
anya.another/other.kAraNaka.particular.cause.m kim.??/what/why syAt.would.be \ etat.this.here kim.??/what/why vA.or svabhAva.Self.nature/becoming.ja.born.m
.
*sv. In the story that we just heard we saw how the sage and the hunter passed through diverse experiences. Is it the very nature of things that determines such experiences or is there another reason for it?
*vlm. Tell me sir, whether these various events incitental to the lives of the hermit and hunter, were owing to any cause, or of their own spontaneity. (i. e. whether they were the effects of any cause, or of their spontaneous occurrence as mere dreams and phantasies).
* yat.which/what of/for the Muni.vyAdha.hunter.yo: etatof/for the / vRtta.activity/engaged.m – in this story of the `muni & the Hunter = nAnA.various dazA.Life.stage.zata.hundred.m = anya.another/other.kAraNaka.particular.cause.m ki*m syAt.would.be \
etat.this.here kim.??/what/why vA.or svabhAva.Self.nature/becoming.ja.born.m
VASISHTHA said—
ईदृशा: प्रतिभा.आवर्ता: परम.आत्म.महा.अम्बुधौ ।
IdRzA: pratibhA.AvartA: parama.Atma.mahA.ambudhau |
अनारतम् प्रवर्तन्ते स्वत: स्व.आत्मनि ख.आत्मका: ॥७।१६१।०२॥
anAratam pravartante svata: sva.Atma.ni kha.AtmakA: ||7|161|2||
.
IdRza.like.So/such.A: pratibhA.projection/reflection~Avarta.turning/winding\whirl\vortex: paramAtma.SuperSelf.mahAmbudhi.Great.Ocean..au =
anAratam.continually/ously\constantly pravartan.occuring/going.on.te svatas* svAtmA.yourself/itself.ni kha.(personal)sky.Atmaka.nature.of/consisting.of/-like:
.
*vlm.2. Vasishtha replied:—This occurrences are as the appearance of eddies, in the vast ocean of the unknown soul (or mind); and are known to be in their continual rotation in the vortex of the soul, of their own accord and in their airy forms.
*sv.2 2.3 VASISTHA replied: Such whirlpools of appearances keep occurring of their own accord in the ocean of infinite consciousness all the time.
* IdRza.like.So/such.A: pratibhA.projection/reflection~Avarta.turning/winding\whirl\vortex: paramAtma.SuperSelf.mahAmbudhi.Great.Ocean..au =
anAratam.continually/ously\constantly pravartan.occuring/going.on.te svatas* svAtmA.yourself/itself.ni kha.(personal)sky.Atmaka.nature.of/consisting.of/-like:
यथा स्पन्द~आत्मन: वायो: अजस्रम् स्पन्द.लेखिका: ।
yathA spanda~Atmana: vAyo: ajasra.m spanda.lekhikA: |
उद्यन्ति एव सत: चित्त्वात् चित्.व्योम्नि प्रतिभा.युता: ॥७।१६१।०३॥
udyanti eva sata: cittvAt cit.vyomni pratibhA.yutA: ||7|161|3||
.
yathA.as/how spanda.Vibration/Energy~Atma.Self.na: vAyu.wind/air
.o: /
~ajasram.continuously/forever
lekhika* a.little.stroke?
.
yathA.as/how spanda.Vibration/Energy~Atma.Self.na: vAyu.wind/air
.o: / ~ajasram.continuously/forever spanda.Vibration/Energy.lekhika*.A: = udyan.rising\offering.ti eva.even/only/indeed sat.real/beingSo.a: cittva.conscient.effect.conditioned.consciousness.at \ cit.Consciousness/Everity.vyomni.in.spacious.sky pratibhA.projection/reflection.yuta.fastened.to/connected.with/consisting.of:
.
*vlm.3. As the oscillating particles of air, are ever in motion in the air; so the current of thoughts is continually in action, in the vast vacuity of intellect (or mind).
*sv. Such whirlpools of appearances keep occurring of their own accord in the ocean of infinite consciousness all the time.
या यथा स्वाङ्ग.भूता अस्मात् उदिता प्रतिभा प्रभा ।
yA yathA svAGga.bhUtA asmAt uditA pratibhA prabhA |
तावत् सा इह तथा एव आस्ते न हता यावत् अन्यया ॥७।१६१।०४॥
tAvat sA iha tathA eva Aste na hatA yAvat anyayA ||7|161|4||
.
yA.who/which yathA.as/how svAGga.Ur.body\fair.limbed .bhUta.being/having.become asmAt.from/thru thist / udita.upcome/arisen pratibhA.projection/reflection prabhA.splendour/light/beauty = tAvat.so.then/thus.long sA.she/it iha.here/itw/now tathaiva.thusever.indeed/just.so Aste.existing na.no/t hata.beaten/struck/hurt.A yAvat.as.much.as/while ~anyayA.w.another
.
*sv.4 One set of whirlpool.like appearances remains steady till another arises and supersedes it.
*vlm.4. Whatever issues from its source in any shape, retains its original form unless it is converted to and restrained in any other form; so the aerial thoughts of the vacuous mind are always aerial, unless they are drawn in painting or exhibited in another form. (Just so a clod of earth is always the earth, till it is moulded to the form of a pot or any other thing).
* yA.who/which yathA.as/how svAGga.Ur.body\fair.limbed .bhUta.being/having.become asmAt.from/thru thist / udita.upcome/arisen pratibhA.projection/reflection prabhA.splendour/light/beauty = tAvat.so.then/thus.long sA.she/it iha.here/itw/now tathaiva.thusever.indeed/just.so Aste.existing na.no/t hata.beaten/struck/hurt.A yAvat.as.much.as/while ~anyayA.w.another
नाना~अवयववान् एक* एव इह अवयवी यथा ।
nAnA~avayavavAn eka* eva iha avayavI yathA |
चित्.ब्रह्म एकम् इदम् व्योम तथा एवम् प्रतिभा~आत्मकम् ॥७।१६१।०५॥
cit.brahma ekam idam vyoma tathA evam pratibhA~Atmaka.m ||7|161|5||
.
nAnA~avayava.vAn eka eva iha avayavI yathA =
cit.brahma ekam idam vyoma
tathA evam pratibhA.Atmakam
.
*sv.5 Some of these appearances seem to be permanent because they are long.standing and others are temporary: but just as movement, however slight, is inevitable to air, even so this appearance exists always in the infinite consciousness.
*vlm.5. It is the vacuous essence of the Divine Intellect, that inheres in every form that is exhibited by and derived from it; so it is the substance of the body, that permits through out all its members and limbs; as it is the woody substance of the tree, that is diffused through all the leaves and branches, that shoot forth from it. (Gloss. The difference consists in the permanence of the permeating principle, and the temporiety of the pervaded growth).
ब्रह्म काश्चित् स्थिरा: काश्चित् अस्थिरा: प्रतिभा अर्थवत् ।
brahma kA:cit sthirA: kA:cit asthirA: pratibhA arthavat |
देह~अवस्था* इव आत्म.स्था: स्थितम् आत्मनि ख.आत्मनि ॥७।१६१।०६॥
deha~avasthA* iva Atma.sthA: sthitam Atma.ni kha.Atma.ni ||7|161|6||
.
brahma.Brahman.Immensity
kA:cit sthirA: kA:cit asthirA:
pratibhA~artha.vat =
deha~avasthA: iva Atma.sthA: sthita.m Atma.ni kha.Atma.ni
.
*sv.6 The enlightened ones call it pure consciousness; the ignorant call it the world.
*vlm.6. Brahmaa appears to remain permanent in some existences, as in the four elemental forms of earth ~etc.; while he {??? <brahma> is only neuter!} seems to be transcient[~transient] and evanescent in others, as in the frail bodies of mortal bodies, all of which abide in their aerial state in the vacuous spirit.
स्व.आत्मनि स्वप्न.पुर.वत् भानम् चिति.चमत्कृति: ।
sva.Atma.ni svapna.pura.vat bhAnam citi.camatkRti: |
किम् सारम् किम् असारम् वा किम् सत् किम् वा अपि असत् भवेत् ॥७।१६१।०७॥
kim sAra.m kim asAra.m vA kim sat kim vA api asat bhavet ||7|161|7||
.
sva.Atma.ni in Ur own self = svapna.pura.vat like Dream City =
bhAnam citi.camatkR.excite the projection of excited Affectivity =
kim sAra.m kim asAra.m vA what's Essence or what's nonEssence? =
kim sat kim vA api a.sat bhavet – what's real or else what becomes unreal?
.
*jd. the moment is momentarily real
but instantly becomes unreal as a new moment is realized.
*sv.7 is neither real nor unreal: what should one call it?
*vlm.7. All these various objects therefore, being but reflections of the Intellect impressed upon the soul; it is impossible for us to determine which of these is substantial or unsubstantial or real or unreal.
परिज्ञातम् इदम् यावत् सर्वम् चित्.व्योम.मात्रकम् ।
parijJAta.m idam yAvat sarvam cit.vyoma.mAtraka.m |
दृश्यम् जगत्.भवत् बुद्धम् न सत् न असत् किम् उच्यते ॥७।१६१।०८॥
dRzya.m jagat.bhavat buddha.m na sat na asat kim ucyate ||7|161|8||
.
parijJAta.m idam yAvat =
sarvam cidvyoma.mAtraka.m =
dRzya.m jagat.bhavat.buddha.m
na.no/t sat.real/beingSo na.no/t asat.unreal/not.So kim.??/what/why ucyate.is.said.to.be/called
.
*sv.8 is universe is movement of awareness in the infinite consciousness, or the Lord. Hence, both hope and hopelessness are irrelevant to it.
*vlm.8. All these are altogether unknowable except that we know them as reflexions in the inanity of the Intellect; say ye therefore that are wholly ignorant of all what you think this visible world to be, whether a reality or unreality.
चित्.व्योम.मात्र=कचनम् संसारे सर्वत: शिवे ।
cit.vyoma.mAtra=kacanam saMsAre sarvata: zive |
आस्था.अनास्था~आदि किम् तत्.ज्ञा यथा संस्थानम् आस्थित ॥७।१६१।०९॥
AsthA.anAsthA~Adi kim tat.jJA yathA saMsthAnam Asthita ||7|161|9||
.
cit.vyoma.mAtra=kacanam the projection of Ur mode of Conscious sky
saMsAre sarvata: zive =
AsthA~an.AsthA.Adi kim taj.jJA / AsthAn AsthA.Adi kim taj.jJA
yathA saMsthAnam Asthita
.
*sv.9 O wise men, be what you are.
*vlm.9. Whatever you behold anywhere in the universe, is but an exhibition in the vacuum of the Divine Intellect; and what avails it to you that know the truth, whether you believe it as such or not. Rely therefore in your belief of it as it is.
समुद्यन्ति स्व.त: अम्भोधे: वीचिवत् प्रतिभाकृता: ।
samudyanti sva.ta: ambhodhe: vIcivat pratibhAkRtA: |
स्व.आत्मिका: स्व.आत्मन: देवात् कार्य.कारण.दृक्तया ॥७।१६१।१०॥
sva.AtmikA: sva.Atmana: devAt kArya.kAraNa.dRktayA ||7|161|10||
.
samudyanti sva.tas arisen together from Urself
ambhodhe: vIcivat like a wave in the ocean
pratibhAkRtA: are projective embodiments =
sva.AtmikA: sva.Atmana: devAt kArya.kAraNa.dRktayA
.
*sv.10 The infinite consciousness itself regards the movement that arose within it as the world: where is earth (and such other elements) in it?
*vlm.10. These forms of reflexions rise of themselves in the Divine Mind, as the waves and billows exhibit themselves on the surface of the sea; they are the spontaneous offspring of the Divine Spirit, and are of themselves both their causes as well as effects: (or self caused effects).
स्फारम् यत् परमम् व्योम्न: स्व.संकल्प.स्व.सर्गवत् ।
sphAra.m yat parama.m vyomna: sva.saMkalpa.sva.sargavat |
तत् तेन एव जगत्.बुद्धम् कुत: पृथ्वि.आदय: अत्र के ॥७।१६१।११॥
tat tena eva jagat.buddha.m kuta: pRthvi.Adaya: atra ke ||7|161|11||
.
sphAra.expanding/vast.m yat.which/what parama.Highest.Absolute.m vyomnas.at.spacious.sky: sva.Urself/itself.saMkalpa.motive/concept.sva.Urself/itself.sarga.creation.vat.like/-ful – like Ur own conceptual creation = tat.that.one tena.thereby/therewith eva.even/only/indeed jagat.going/world.buddha.realized/awake.m kutas.whence?why?how: pRthvi.Earth.Adi.a: atra.here/now ke.which?ones
.
*sv.11 It is the light of the infinite consciousness which shines, there is no other light.
*vlm.11. It is the display of the transcendent vacuum of the Divine Mind, that passed under the appellations of its will or volition, or its imagination and creation, or the creation of its imagination; hence this world is to be understood under any one of these senses, and not of its being composed of earth and water.
* sphAra.expanding/vast.m yat.which/what parama.Highest.Absolute.m vyomnas.at.spacious.sky: sva.Urself/itself.saMkalpa.motive/concept.sva.Urself/itself.sarga.creation.vat.like/-ful – like Ur own conceptual creation = tat.that.one tena.thereby/therewith eva.even/only/indeed jagat.going/world.buddha.realized/awake.m kutas.whence?why?how: pRthvi.Earth.Adi.a: atra.here/now ke.which?ones
भाति एवम् अयम् आभास: न एव भाति च किंचन ।
bhAti evam ayam AbhAsa: na eva bhAti ca kiMcana |
ब्रह्मणि एव स्थितम् ब्रह्म तत् अविद्या अभिधम् स्वत: ॥७।१६१।१२॥
brahmaNi eva sthitam brahma tat avidyA abhidha.m svata: ||7|161|12||
.
bhAti evam ayam AbhAsa: so this Projection appears to be /
na eva bhAti ca kiMcana – tho it does not appear anyhow =
brahmaNi eva sthitam brahma \
tat avidyA abhidha.m svata:
.
*sv.12 Brahman alone rests forever in Brahman and this self.awareness is known as ignorance!
*vlm.12. It is this appearance of the Divine Mind, that appears in this manner and nothing besides; it is the Divine itself that resides in the Divinity, and passes under the title of Avidyá or Ignorance, from our ignorance of its nature.
घनता चित्.घनेन इह चित्.व्योम एव अखिलम् जगत् ।
ghanatA cit.ghanena iha cit.vyoma eva akhila.m jagat |
इति एव परम: बोध* एतत् प्रौढि: तु मुक्तता ॥७।१६१।१३॥
iti eva parama: bodha* etat prauDhi: tu muktatA ||7|161|13||
.
ghanatA cit.ghanena iha /
cit.vyoma eva akhila.m jagat =
iti eva parama: bodha \
etat prauDhi: tu muktatA
.
*vlm.13. There is no material grossness in the integrity of the Divine Intellect; which is purely vacuous and immaterial; and composes the whole universe, this is transcendental knowledge, and its perfection is liberation.
*sv.13 The entire space is filled with the fullness of consciousness and that is known as creation. In it there is no contradiction or duality.
चिद्व्योम.शून्यता.रूप.मात्रम् आभास आततः ।
cit.vyoma.zUnyatA.rUpa.mAtra.m AbhAsa* Atata: |
इदम् अप्रतिघं शान्तं जगद् इत्य् एव भासते ॥७।१६१।१४॥
idam apratigham zAntam jagat iti eva bhAsate ||7|161|14||
.
cit.consciousness.vyoma.spacious.sky.zUnyatA.emptiness.rUpa.form.mAtra.measure.m in AbhAsa.projection/appearance..e Atata.extended.: =
idam.this apratigha.unrepressed.m zAnta.quiet.m jagat.world iti eva just so bhAsate.appear/shining
.
*vlm.14. It is the reflexion of the vacuous Intellect, which spreads over the whole universe; it is rare and uncompressed, and ever calm and quiet, and passes by the name of the world.
*sv.13 The entire space is filled with the fullness of consciousness and that is known as creation. In it there is no contradiction or duality.
*cit.consciousness.vyoma.spacious.sky.zUnyatA.emptiness.rUpa.form.mAtra.measure.m in AbhAsa.projection/appearance..e Atata.extended.: = idam.this apratigha.unrepressed.m zAnta.quiet.m jagat.world iti eva just so bhAsate.appear/shining.
ध्यायिन: क्षीण.देहस्य ध्याने दृक्त्वे क्षणम् स्थिते ।
dhyAyina: kSINa.dehasya dhyAne dRktve kSaNam sthite |
चित्.मात्र.व्यतिरेकेण शक्तत्वम् स्यात् किम् उच्यताम् ॥७।१६१।१५॥
cit.mAtra.vyatirekeNa zaktatvam syAt kim ucyatAm ||7|161|15||
.
dhyAyina: kSINa.dehasya – of the meditator who has subdued the body =
dhyAne in Meditation
dRktve kSaNam sthite – when the effective Seer is quickly seated =
cit mAtra.vyatirekeNa – by the distinguishing mode of Consciousness =
zaktatvam syAt kim ucyatAm – would this be called effective ability?
.
*vlm.15. The meditative man whose eye.sight is fixed in his musing, whose body is emaciated in devotion, and whose mind is abstracted from the concrete, and is absorbed in intellection, is only capable of seeing the Intellectual world.
*sv.13 The entire space is filled with the fullness of consciousness and that is known as creation. In it there is no contradiction or duality.
चित्.धातु.व्योम.भाग: य: भाति यत्र यथा यथा ।
cit.dhAtu.vyoma.bhAga: ya: bhAti yatra yathA yathA |
तथा तथा स तत्र आस्ते यावत् इत्थम् स्व.भावत: ॥७।१६१।१६॥
tathA tathA sa tatra Aste yAvat ittham sva.bhAvata: ||7|161|16||
.
cit.dhAtu.vyoma.bhAga: ya:
bhAti yatra yathA yathA where it appears whatever way
tathA tathA sa tatra Aste thatever way it would be there
yAvat ittham sva.bhAvata: since such is its own nature
.
*vlm.16. Whatever the vacuous essence of the intellect, exhibits in any form at any place; the same appears to be present there of its own nature.
*sv.13 The entire space is filled with the fullness of consciousness and that is known as creation. In it there is no contradiction or duality.
अ.विचारवत: दृश्य.भ्रान्ति: गमन.मयि अपि ।
a.vicAravata: dRzya.bhrAnti: gamana.mayi api |
जाति.तैमिरिक.द्वि.इन्दु.दोषवन् न उपशाम्यति ॥७।१६१।१७॥
jAti.taimirika.dvi.indu.doSavan na upazAmyati ||7|161|17||
.
a.vicAravato dRzya./bhrAnti: gamana.mayi api =
jAti.taimirika.dvi.indu.\doSa.van na upazAmyat.i
.
*vlm.17. The unthinking man and unreasonable soul, sees only erroneous sights in the midst of skies; as one who is dim.sighted and purblind by birth, does not cease from seeing the double moon in the sky.
*sv.13 The entire space is filled with the fullness of consciousness and that is known as creation. In it there is no contradiction or duality.
यत् इदम् दृश्यते किम्चित् तत् ब्रह्म एव निरामयम् ।
yat idam dRzyate kimcit tat brahma eva nirAmayam |
चित्.आकाशम् अन्.आदि.अन्तम् तत् कथम् किम् प्रशाम्यति ॥७।१६१।१८॥
cit.AkAzam an.Adi.antam tat katham kim prazAmyati ||7|161|18||
.
yat idam dRzyate kim.cit / tat brahma eva nirAmayam =
cidAkAza.m an.Adi.anta.m \ tat katham kim prazAmyat.i
.
*vlm.18. Whatever is seen anywhere, is no other than the unpolluted brahmA himself; and the vacuous sphere of the Intellect being for ever clear and transparent, is never sullied by any foulness (of gross matter).
*sv.18 When that infinite consciousness alone exists, what is there to come to an end?
स्वम् असन् त्यजत: रूपम् स्वच्छ.संवेदन~आत्मकम् ।
svam asan tyajata: rUpa.m svaccha.saMvedana~Atmaka.m |
स्वप्नवत् कचनम् स्वस्य यत् नाम तत् इदम् जगत् ॥७।१६१।१९॥
svapnavat kacanam svasya yat nAma tat idam jagat ||7|161|19||
.
svam asat tyajata: rUpa.m
svaccha.saMvedana~Atmaka.m =
svapnavat kacanam svasya
yan nAma tat idam jagat
.
*vlm.19. The intellect without forsaking its pure form of self.consciousness, exhibits varieties of gross objects in the form of dreams within itself So also is our consciousness of the world, in the manner of our dreams.
*sv.18 When that infinite consciousness alone exists, what is there to come to an end?
शास्त्र.अर्थ: तीक्ष्णया बुद्ध्या मिथ: यत् न विकल्पनै: ।
zAstra.artha: tIkSNayA buddhyA mitha: yat na vikalpanai: |
कृत्वा सुप्तम् इव आत्मानम् किम्.चित् बुद्धेन बोध्यते ॥७।१६१।२०॥
kRtvA suptam iva AtmAnam kim.cit buddhena bodhyate ||7|161|20||
.
zAstra~artha: tIkSNayA buddhyA /
mitho yan na vikalpanai: =
kRtvA suptam iva AtmAnam \
kim.cit buddhena bodhyate
.
*vlm.20. By comparing the dicta of the sástras with one another, and weighing them well with acute judgement, one will find his rest in himself; but the man of shallow understanding will not find it so.
*sv.18 When that infinite consciousness alone exists, what is there to come to an end?
रूढा या इयम् अविद्या इति संवित् अ.व्यभिचारिणी ।
rUDhA yA iyam avidyA iti saMvit a.vyabhicAriNI |
भवताम् ननु न अस्ति एव सा सरित्सु इव पांसु.भू: ॥७।१६१।२१॥
bhavatAm nanu na asti eva sA saritsu iva pAMsu.bhU: ||7|161|21||
.
rUDhA yA iyam avidyA iti saMvit /
a.vyabhicAriNI – not misleading =
bhavatAm nanu na asti eva sA saritsu iva \
pAMsu.bhU: dust of the Earth
.
*vlm.21. The ignorance which floats upon the sea of your understanding, does not contaminate my mind, in the manner of dirt polluting a pure and clear stream.
*sv.18 When that infinite consciousness alone exists, what is there to come to an end?
यथा स्वप्ने अवनि: न अस्ति स्व.अनुभूता अपि कुत्र.चित् ।
yathA svapne avani: na asti sva.anubhUtA api kutra.cit |
तथा इयम् दृश्यता न अस्ति स्व.अनुभूता अपि असत्.मयी ॥७।१६१।२२॥
tathA iyam dRzyatA na asti sva.anubhUtA api asat.mayI ||7|161|22||
.
yathA svapne as in Dream =
avani: na asti – the world is not =
sva.anubhUtA api – even self.experienced =
kutra.cit anyhow =
tathA iyam dRzyatA thus this perceptive state =
na asti sva.anubhUtA api asanmayI x.
as in a dream there is no Earth,
nor an Experient anywhere,—
so also our perception here.
and.now, for the Experient
is only an unSuch.construct.
*sv.22 Just as the world experienced in a dream does not exist, this world does not exist as a material entity, though it is seen.
*vlm.22. As there is neither the earth nor any earthly thing, to be meet with in our sleep, though we are conscious of them in our dream; so also the phenomenal world has no real existence, though we are conscious of it in our waking.
चित्.व्योम.मात्रम् एव अर्था अनलवत् भासते यथा ।
cit.vyoma.mAtra.m eva arthA analavat bhAsate yathA |
स्वप्ने तथा एव जाग्रत्त्वे अनलम् स्वस्य एव लक्ष्यते ॥७।१६१।२३॥
svapne tathA eva jAgrattve anala.m svasya eva lakSyate ||7|161|23||
.
cidvyoma.mAtra.m eva arthA / anala.vat bhAsat.e yathA =
svapna.e tathA eva jAgrattva.e \ anala.m svasya eva lakSyat.e
.
what we see is only Chit.Space,
shining like fire: and so likewise
the waking state is just a dream
appearing as the fire of self.
*sv.23 Just as it is one's own consciousness only that shines as the dream, it is the same consciousness that shines as the objective world in the waking state.
*vlm.23. As the clearness of the Intellect, like sunlight or flaming fire, shows us many things in our sleeping dreams, so doth its light exhibit the visibles to our view in our waking dreams also by day.
"इदम् जाग्रत् अयम् स्वप्न" इति न अस्ति एव भिन्नता ।
"idam jAgrat ayam svapna" iti na asti eva bhinnatA |
सत्ये वस्तुनि नि:शेष.समयो: या अनुभूतित: ॥७।१६१।२४॥
satye vastuni ni:zeSa.samayo: yA anubhUtita: ||7|161|24||
.
"This is waking, this is a dream"
is not a valid distinction,
but comes from our experience
in the substantial suchness that
is difference and identity.
"idam jAgrat ayam svapna" "this.here is dream and this is sleep" =
iti na asti eva bhinnatA =
satye vastuni in substantial reality =
ni:zeSa.samayo: yA anubhUtita:
.
*sv.24 Hence, there is no difference between the dream and the waking state.
*vlm.24. There is no difference between the two states of dreaming and waking, they are both of the same nature, and the difference lies in the modes of our apprehension of them.
न एतत् एवम् इति स्वप्न.प्रबोधात् प्रत्यय: यथा ।
na etat evam iti svapna.prabodhAt pratyaya: yathA |
मृत्वा अमुत्र प्रबुद्धस्य जाग्रति प्रत्यय: तथा ॥७।१६१।२५॥
mRtvA amutra prabuddhasya jAgrati pratyaya: tathA ||7|161|25||
.
"na etat evam" "this is not so" =
iti svapna.prabodhAt so on waking from a dream =
pratyaya: yathA =
mRtvA amutra prabuddhasya jAgrati pratyaya: tathA
.
*sv.25 One who wakes up from a dream thinks, "It is like this and not like that which I saw in the dream"; after death, too, one thinks "It is like this and not like that which I saw before death".
*vlm.25. The waking man never apprehends his waking state to be a dream; but the deat man that rises again to life in the next world, thinks his past life to have been but a state of dreaming.
कालम् अल्पम् अनल्पम् च स्वप्न.जाग्रत् इति इह धी: ।
kAla.m alpa.m analpa.m ca svapna.jAgrat iti iha dhI: |
वर्तमान अनुभवन.साम्यात् तुल्ये तयो: द्वयो: ॥७।१६१।२६॥
vartamAna anubhavana.sAmyAt tulye tayo: dvayo: ||7|161|26||
.
kAla.m Time =
alpa.m analpa.m ca – short & long =
svapna.jAgrat =
iti iha dhI: =
vartamAna~anubhavana.sAmyAt x
tulye tapo: dvayo:
.
*vlm.26. The shortness and length of time, occupied by the two states of dreaming and waking, is generally considered to constitute the difference between them; but during the time of their presence, they are both considered alike the other (i. e. the
dreaming man thinks himself as waking).
*sv.26 The dream may be brief and the life may be long, but the experience of the moment is the same in both.
बाह्ये तत् एवम् इति.आदि.गुण.साम्यात् अशेषत: ।
bAhye tat evam iti.Adi.guNa.sAmyAt azeSata: |
न जाग्रत्.स्वप्नयो: ज्याया~अन्.एक: अपि यमयो: इव ॥७।१६१।२७॥
na jAgrat.svapnayo: jyAyA~an.eka: api yamayo: iva ||7|161|27||
.
bAhye tat evam outside.of that so =
ity.Adi.guNa.sAmyAt =
a.zeSata: =
na jAgrat.svapnayo: =
jyAyA~an.eka: api =
yamayo: iva
.
*vlm.27. The sleeping and waking dreams, bearing alike the same quality of presenting false objects to view, are necessarily of the same nature; and their is no difference whatever in their outward features, as there is neither elder and younger of two twin
brothers. (Dreaming and waking are twin brothers, like sleep and death neither of which is more or less).
*sv.26 The dream may be brief and the life may be long, but the experience of the moment is the same in both.
यत् एव जाग्रत्.स्वप्ने अयम् य: स्वप्न: जाग्रत् एव तत् ।
yat eva jAgrat.svapne ayam ya: svapna: jAgrat eva tat |
न एतत् एवम् किल इति अस्ति धी: कालेन उभयो: अपि ॥७।१६१।२८॥
na etat evam kila iti asti dhI: kAlena ubhayo: api ||7|161|28||
.
yat eva jAgrat.svapne what is so in Waking.Dream
ayam ya: svapna: this which is Dream is
jAgrat eva tat – Waking only that =
na etat evam kila and so not this"
iti asti dhI: such is the thought
kAlena ubhayo: ap
.
*vlm.28. Whatever is the waking dream, just so is the waking in dream also; neither of which leaves anything.being, behind the two states of waking and dreaming. (They presents many things when present, but leave nothing lasting in their absence
or when they are past and gone).
*sv.26 The dream may be brief and the life may be long, but the experience of the moment is the same in both.
आ.जीवित~अन्तम् स्वप्नानाम् शतानि अ.नियतम् यथा ।
A.jIvita~antam svapnAnAm zatAni a.niyatam yathA |
अ.निर्वाण.महाबोधे तथा जाग्रत्.शतानि अपि ॥७।१६१।२९॥
a.nirvANa.mahAbodhe tathA jAgrat.zatAni api ||7|161|29||
.
A.jIvita~antam until the end of living,
svapnAnAm zatAni hundreds of Dreams =
a.niyatam yathA.so/in.this.way =
a.nirvANa.mahAbodhe when without Nirvaana, the Great.Realization =
tathA.thus/in.that.way
jAgrat.zatAni api – hundreds of Wakings also
.
*sv.29 Just as in one lifetime one experiences hundreds of dreams, till one attains nirvana one experiences hundreds of waking states.
*vlm.29. As we know the inconstancy of hundreds of dreams, all along the length of our life time; so the unredeemed and unenlightened soul, sees hundreds of waking states, (in its repeated transmigrations in life i. e. in this living world).
उत्पन्न.ध्वंसिन: स्वप्ना: स्मर्यन्ते बहव: यथा ।
utpanna.dhvaMsina: svapnA: smaryante bahava: yathA |
तथा एव बुद्धै: स्मर्यन्ते सिद्धै: जन्म.शतानि अपि ॥७।१६१।३०॥
tathA eva buddhai: smaryante siddhai: janma.zatAni api ||7|161|30||
.
utpanna.dhvaMsina: svapnA: =
smaryante bahavo yathA – as many are remembered =
tathA eva buddhai: smaryante thus too by the awakened are remembered
siddhai: janma.zatAni api – by those siddha.Adepts hundreds of births
.
*sv.30 Just as some people remember their dreams, some people also remember their past experiences.
*vlm.30. As the living mortals may well recollect the very many sleeping dreams, they have seen throughout their lives; so the immortalized souls of siddhas well remember,
the number of waking dreams which they have seen, in their past transmigrations in different bodies.
ध्वंस् #dhvaMs .> #dhvaMsin .adj.. decaying, perishing; destroying. ruining.
एवम् समस्त.साधर्म्ये समस्त~अनुभव~आत्मनि ।
evam samasta.sAdharmye samasta~anubhava~Atma.ni |
कचति स्वप्नवत् जाग्रत् जाग्रत्.वत्.स्वप्न.वेदनम् ॥७।१६१।३१॥
kacati svapnavat jAgrat jAgrat.vat.svapna.vedanam ||7|161|31||
.
evam samasta.sAdharmya.similarity/likeness.i.in
samasta~anubhava~Atma.ni =
kacati svapnavat jAgrat projects Waking as Dream
jAgradvat.svapna.vedanam – knowing Dream as Waking
.
*vlm.31. Thus our waking is equipollent with our dreaming, and our dreams are equivalent with waking, in their corelation with one another in like quality, and our perception of both alike.
*sv.31 When thus there is no difference between the two, what is known as the world and what is ignorance? When ignorance does not exist, what is bondage?
यथा दृश्यम् जगत् चेति नित्यम् एक~अर्थताम् गतौ ।
yathA dRzya.m jagat ceti nityam eka~arthatAm gatau |
उभौ शब्दौ तथा एव एतत् जाग्रत्.स्वप्न~आत्मकौ स्मृतौ ॥७।१६१।३२॥
ubhau zabdau tathA eva etat jAgrat.svapna~Atmakau smRtau ||7|161|32||
.
yathA dRzya.m jagat ceti if the world as Percept
nityam eka~arthatAm is always a condition of one thing
gatau =
ubhau zabdau both words =
tathA eva even thus =
etat jAgrat.svapna~Atmakau smRtau x.
*vlm.32. As the word worlds and phenomenal, are significant of the one and same meaning; so the terms dreaming and waking are homonymous, and interchangeable to one another—mutatis mutandis.
*sv.31 When thus there is no difference between the two, what is known as the world and what is ignorance? When ignorance does not exist, what is bondage?
एवम् स्वप्न.पुरम् स्फारम् यथा व्योम एव चित्.मयम् ।
evam svapna.pura.m sphAra.m yathA vyoma eva cit.mayam |
तथा एव इदम् जगत् अत: क्व आविद्या दृश्यते कुत: ॥७।१६१।३३॥
tathA eva idam jagat ata: kva AvidyA dRzyate kuta: ||7|161|33||
.
evam svapna.pura.m sphAra.m so Dream.City =
yathA vyoma eva cit mayam – as the spacious sky only is a mode of Consciousness =
tathA eva idam jagat thus too this world =
ata: hence =
kva AvidyA dRzyate kuta: where is ignorance seen & whence?
*vlm.33. As the fairy.land in a dream, is as clear as the open space of the Intellect; so is this world an inane void and blank, and without the grossness of avidyá which ignorance imputes to it. (Ignorance views the fair ideal world as a foul material one).
*sv.31 When thus there is no difference between the two, what is known as the world and what is ignorance? When ignorance does not exist, what is bondage?
#sphar .> #sphAra स्फार. the Term is said (Un2.I,13) to be a variant from > #sphAy to fatten or swell. I would vote rather for > #sphAl to tremble, vibrate. MW has it > #sphar to expand (but also notes it in R. as discharging a bow) • "extensive, wide, large, great, abundant • violent, strong • dense (as mist) {? no, rather 'thin as mist, where the water.particles spread widely'. das.jiva @ gmail.com}), loud (as a shout)" in kAv. & paJcad, which are in the yv.FM.Poet's range of style • and he finds the noun sphAra: "a shock, slap, bang", in the #kathA.sarit=sAgara (KSS), that great compendium where the River of Stories meets the sea (the work claims to be an abridgment of a much longer collection). KSS, I've found, shares its vocabulary with yv/FM—as well as its Otherworld • MW also notes the Greek #sphairos .> Engl. *sphere'. •.• #mahAsphAra –I have not yet encountered this compound: it would read well for "Big Bang" •• #sphAratA extension, density [~#ghanatA] • <jagati spharatAm nIte ... manasA> "the world being led into extension by the Mind" y3093.011]. y2014.010 .014.031
तत् एव आकाश.मात्र~आत्म यत् अविद्या इति कथ्यते ।
tat eva AkAza.mAtra~Atma yat avidyA iti kathyate |
तत् यत्~आस्ते तत् एव अहम् बन्ध: स्व.कलना~आत्मक: ॥७।१६१।३४॥
tat yat~Aste tat eva aham bandha: sva.kalanA~Atmaka: ||7|161|34||
.
tat eva AkAza.mAtra~Atma yat avidyA iti kathyate =
tat yat Aste / tat yadA Aste x
tat eva aham
bandha:
sva.kalanA.Impulse~Atmaka: x.
*vlm.34. The world is a vacuous substance, and represented as a
gross stuff by ignorance; so I am as free as air and any airy
thing in the world, and it is my imagination only, that binds me
to my grossness.
*sv.31 When thus there is no difference between the two, what is known as the world and what is ignorance? When ignorance does not exist, what is bondage?
तत् मा एवम् क्रियताम् एतत् अ.बन्धस्य एव बन्धनम् ।
tat mA evam kriyatAm etat a.bandhasya eva bandhanam |
का अन्यता अमल.व्योम्न: चित्.मयस्य निराकृते: ॥७।१६१।३५॥
kA anyatA amala.vyomna: cit.mayasya nirAkRte: ||7|161|35||
.
tan mA evam kriyatAm etat x
a.bandhasya eva bandhanam =
kA anyatA amala.vyomnaz what Otherness is there in the spotless spacious.sky =
cit mayasya nirAkRte: of Consciousness.made formless
*sv.35 Pray, do not bind one who is ever free! There does not exist 'another' except the one pure, formless consciousness.
*vlm.35. Therefore do not confine your free and unconfined nature, in the bondage of gross matter; and never change the pure vacuum of your person to a material stuff, nor disfigure your formless and intellectual self in a gross and finite form.
चित्.मय~आकाश.कचने क्व अस्मिन् किल निराकृते: ।
cit.maya~AkAza.kacane kva asmin kila nirAkRte: |
दृश्यनाम् अन्य.विद्या~आख्ये बन्ध: मोक्ष: अथवा कुत: ॥७।१६१।३६॥
dRzyanAm anya.vidyA~Akhye bandha: mokSa: athavA kuta: ||7|161|36||
.
cit.Consciousness.maya.made~AkAza.Space/sky.kacana.Projection.e.in kva.where asmin.here kila.clearly nirAkRte: @ formationless =
dRzyanAm – of percepts – anya.other.vidyA.knowledge~Akhya.said.to.be.e.in – bandha: mokSa: athavA kuta: Bondage Freedom otherwise how?
*sv.36 Even when this world.appearance arises in that consciousness, it does not get bound to it; and therefore there is no liberation either.
*vlm.36. There can be no bondage nor liberation, of aught whatever in this visible world of our ignorance or avidyá; because all things herein are mere reflexions of the formless void of the Divine Intellect.
न अविद्या विद्यते नाम बन्धो बन्धो न कस्य.चित् ।
na avidyA vidyate nAma bandho bandho na kasya.cit |
मोक्षो न कस्य.चिन् मोक्ष: च अस्ति.नास्ति इति न अस्त्य् अलम् ॥७।१६१।३७॥
mokSo na kasya.cin mokSa: ca asti.nAsti iti na asty ala.m ||7|161|37||
.
na avidyA vidyate nAma bandha: not Ignorance is known.to.be called Bondage = bandha: na kasya.cit – no bondage of anyone =
mokSa: na kasya.cit no Freedom for anyone =
mokSa: ca asti.nAsti iti na asty ala.m x.
*sv.37 There is no ignorance in consciousness;
*vlm.37. Here there is no display of ignorance, nor any misconceptions of ours of any thing; there is neither any bondage nor release of aught whatever, and nothing that is either existent or inexistent; (since all are but reflexions of Divine Intellect).
न अस्ति एव विद्या अविद्या वा चित् एव इयम् कचति अजा ।
na asti eva vidyA avidyA vA cit eva iyam kacati ajA |
ख* एवम् ख~आकृति: स्वप्न* इव सर्ग.स्व.देहिनी ॥७।१६१।३८॥
kha* evam kha~AkRti: svapna* iva sarga.sva.dehinI ||7|161|38||
.
na asti eva vidyA avidyA vA =
cit eva iyam kacati ajA =
kha evam kha~AkRti: svapna iva sarga.sva.dehinI x.
*sv.38 there is no notion in pure consciousness.
*vlm.38. There is nescience, nor knowing of anything here by us; because it is the uncreated Intellect alone, that manifests itself in this manner; it reflects all forms in itself, as if they are all its dreams or creations.
देशात् देश.अन्तर.प्राप्तौ यत् मध्ये संविद: वपु: ।
dezAt deza.antara.prAptau yat madhye saMvida: vapu: |
तत् जाग्रत्.स्वप्न.दृश्यस्य रूपम् इति एव निश्चय: ॥७।१६१।३९॥
tat jAgrat.svapna.dRzyasya rUpa.m iti eva nizcaya: ||7|161|39||
.
dezAt deza~antara.prAptau when reaching one place from another =
yan madhye what is between =
saMvida: vapu: is the capus.Body of awareness =
taj jAgrat.svapna.dRzyasya rUpa.m that is the form of a waking.dream.percept =
iti eva nizcaya: so it surely is.
*sv.39 Space alone is space.
*vlm.39. As a man passing from one place to another, has his mind kept in abeyance in the interim; so should we keep our minds quiet and still betwixt our sight of the visibles and our dreams. (Inaction of the mind is reckoned as nirvANa).
स.बाह्य~अभ्यन्तरे दृश्ये शान्त.निद्रस्य यत् वपु: ।
sa.bAhya~abhyantare dRzye zAnta.nidrasya yat vapu: |
एकस्य निशि तत्.रूपम् जाग्रत्.स्वप्न.दृशाम् इह ॥७।१६१।४०॥
ekasya nizi tat.rUpa.m jAgrat.svapna.dRzAm iha ||7|161|40||
.
sa.bAhya~abhyantare dRzye =
zAnta.nidrasya yat vapu: =
ekasya nizi tad.rUpa.m
jAgrat.svapna.dRzAm iha x.
*vlm.40. As one has his body and mind, quite quiet and calm in his sleep at night; and in the respite of his sights and thoughts, in the states of his waking and dreaming; this very state of insensibility is called nirvANa of the yogi.
*sv.40 That which is 'aware' even in deep sleep, that alone is aware in dreams as well as in the waking state: that is pure consciousness.
विद्धि तत्.रूपम् एव इदम् भेद.वेदनम् इति अपि ।
viddhi tat.rUpa.m eva idam bheda.vedanam iti api |
चिति अन्तम् आगत: क: अन्य: नाम स्यात् भेद.वेदने ॥७।१६१।४१॥
citi antam Agata: ka: anya: nAma syAt bheda.vedane ||7|161|41||
.
viddhi tad.rUpa.m eva idam –
know this to be just a form of That =
bheda.vedanam iti api x
citi antam Agata: =
ka: anya: nAma syAt bheda.vedane x.
*vlm.41. Know our knowledge of the difference of objects, (as the one is immaterial and the other material), is equally untrue as that of our waking and dreaming states; because it is impossible for us to conceive any other thing as matter, to consist in the immaterial Intellect.
*sv.41 It is that consciousness alone that is responsible even for the awareness of diversity.
चित्.व्योम एव अभेद.बुद्धि: चित्.व्योम एव च भेद.धी: ।
cit.vyoma eva abheda.buddhi: cit.vyoma eva ca bheda.dhI: |
द्वैत~अद्वैते च एकम् एव तथाशान्तम् अखण्डितम् ॥७।१६१।४२॥
dvaita~advaite ca ekam eva tathAzAntam akhaNDitam ||7|161|42||
.
cit.vyoma eva abheda.buddhi: Ur Conscious sky is only undivided Intellect
cit.vyoma eva ca bheda.dhI: Ur Conscious sky is only divided thought
dvaita~advaite ca ekam eva and the dual/nondual is only one
tathAzAntam akhaNDitam – thus.
*vlm.42. Our knowledge of identity and diversity, proceed however from the same vacuous intellect; which combines the unity and duality also, in unbroken union or harmony in itself.
*sv.41 It is that consciousness alone that is responsible even for the awareness of diversity.
सत्.अंश: बोध.अ.तत्.ग्राह्य.मय* एव यथा तथा ।
sat.aMza: bodha.a.tat.grAhya.maya* eva yathA tathA |
दृष्टा य एव दृश्यम् तत् द्वैत.वेदनम् एककम् ॥७।१६१।४३॥
dRSTA ya eva dRzya.m tat dvaita.vedanam ekaka.m ||7|161|43||
.
sadRza:
bodha.atat.grAhya.maya eva yathA tathA =
dRSTA ya eva dRzya.m tat dvaita.vedanam ekaka.m x.
*vlm.43. Knowing all as parts of undivided whole, all these are the same whatever they appear to be; hence the visible however diversified they may appear, are all one and the same principle.
*sv.41 It is that consciousness alone that is responsible even for the awareness of diversity.
तत् ब्रह्म खम् विदु: द्वैतम् अद्वैत~अद्वैतम् एव च ।
tat brahma kham vidu: dvaitam advaita~advaitam eva ca |
सर्ग* एव परम् ब्रह्म द्वैतम् अद्वैतम् एव सत् ॥७।१६१।४४॥
sarga* eva para.m brahma dvaitam advaitam eva sat ||7|161|44||
.
tat brahma kham vidu: dvaitam a=dvaita~advaitam eva ca =
sarga eva para.m brahma dvaitam advaitam eva sat x.
*vlm.44. Hence the etherial sphere of Brahma, contains all in itself; and who as an aerial point concentrates all in it; and the creation is the unity of Brahma, together with all its varieties.
*sv.44 Creation itself is the supreme Brahman, both the unity and the diversity.
न इति न इति विनिर्णाय सर्वत: अभिभवति अपि ।
na iti na iti vinirNAya sarvata: abhibhavati api |
पश्चात् त्यक्त्वा चित्.आकाशे शिलाम् कृत्वा अस्याताम् इह ॥७।१६१।४५॥
pazcAt tyaktvA cit.AkAze zilAm kRtvA asyAtAm iha ||7|161|45||
.
"neti neti" – "not.so not.so" =
vinirNAya sarvata: abhibhavati api =
pazcAt tyaktvA cit.AkAze
zilAm kRtvA asyAtAm iha x.
*vlm.45. Knowing all things as full of god, you must however reject them all (as mere reflexions of the Deity); and rest yourself at last in the vacuous Intellect, as the great rock of your refuge.
*sv.44 Creation itself is the supreme Brahman, both the unity and the diversity.
यथाक्रमम् सुभग यथास्थित.स्थिति
yathAkrama.m subhaga yathAsthita.sthiti
यथा.उदयम् व्रज पिब भुंक्ष्व भोजय ।
yathA.udayam vraja piba bhuMkSva bhojaya |
अभीप्सितम् गत.मनन: निरिङ्गन:
abhIpsitam gata.manana: niriGgana:
सु.चित्.मये परम.पद.उपल: भवान् ॥७।१६१।४६॥
su.cit.maye parama.pada.upala: bhavAn ||7|161|46||
.
yathAkrama.m subhaga yathAsthita.sthiti =
yathA.udayam vraja piba bhuMkSva bhojaya =
abhIpsitam gata.manano niriGgana: =
su.cinmaye parama.pada.upalo bhavAn x.
*vlm.46. Now, O fortunate Ráma, remain to act in conformity with the rules of your order, and laws of society and the statues of your position and dignity; continue to go on, eat and drink and rest in your usual course, rely in your desired object, and ever recline in the glorious and holy lord of your intellect, and the supreme God of all.
*sv.44 Creation itself is the supreme Brahman, both the unity and the diversity.
@@@
FM.7.161 ABOUT NIRVANA 3.OC07
राम उवाच ।
rAma uvAca |
यत् मुनि.व्याधयो: एतत् वृत्तम् नाना दशाशतम् ।
yat muni.vyAdhayo: etat vRtta.m nAnA dazAzatam |
अन्य.कारणकम् किम् स्यात् एतत् किम् वा स्वभाव.जम् ॥७।१६१।१॥
anya.kAraNaka.m kim syAt etat kim vA svabhAva.jam ||7|161|1||
वसिष्ठ उवाच ।
vasiSTha uvAca |
ईदृशा: प्रतिभा.आवर्ता: परम.आत्म.महा.अम्बुधौ ।
IdRzA: pratibhA.AvartA: parama.Atma.mahA.ambudhau |
अनारतम् प्रवर्तन्ते स्वत: स्व.आत्मनि ख.आत्मका: ॥७।१६१।०२॥
anAratam pravartante svata: sva.Atma.ni kha.AtmakA: ||7|161|2||
यथा स्पन्द~आत्मन: वायो: अजस्रम् स्पन्द.लेखिका: ।
yathA spanda~Atmana: vAyo: ajasra.m spanda.lekhikA: |
उद्यन्ति एव सत: चित्त्वात् चित्.व्योम्नि प्रतिभा.युता: ॥७।१६१।०३॥
udyanti eva sata: cittvAt cit.vyomni pratibhA.yutA: ||7|161|3||
या यथा स्वाङ्ग.भूता अस्मात् उदिता प्रतिभा प्रभा ।
yA yathA svAGga.bhUtA asmAt uditA pratibhA prabhA |
तावत् सा इह तथा एव आस्ते न हता यावत् अन्यया ॥७।१६१।०४॥
tAvat sA iha tathA eva Aste na hatA yAvat anyayA ||7|161|4||
नाना~अवयववान् एक* एव इह अवयवी यथा ।
nAnA~avayavavAn eka* eva iha avayavI yathA |
चित्.ब्रह्म एकम् इदम् व्योम तथा एवम् प्रतिभा~आत्मकम् ॥७।१६१।०५॥
cit.brahma ekam idam vyoma tathA evam pratibhA~Atmaka.m ||7|161|5||
ब्रह्म काश्चित् स्थिरा: काश्चित् अस्थिरा: प्रतिभा अर्थवत् ।
brahma kA:cit sthirA: kA:cit asthirA: pratibhA arthavat |
देह~अवस्था* इव आत्म.स्था: स्थितम् आत्मनि ख.आत्मनि ॥७।१६१।०६॥
deha~avasthA* iva Atma.sthA: sthitam Atma.ni kha.Atma.ni ||7|161|6||
स्व.आत्मनि स्वप्न.पुर.वत् भानम् चिति.चमत्कृति: ।
sva.Atma.ni svapna.pura.vat bhAnam citi.camatkRti: |
किम् सारम् किम् असारम् वा किम् सत् किम् वा अपि असत् भवेत् ॥७।१६१।०७॥
kim sAra.m kim asAra.m vA kim sat kim vA api asat bhavet ||7|161|7||
परिज्ञातम् इदम् यावत् सर्वम् चित्.व्योम.मात्रकम् ।
parijJAta.m idam yAvat sarvam cit.vyoma.mAtraka.m |
दृश्यम् जगत्.भवत् बुद्धम् न सत् न असत् किम् उच्यते ॥७।१६१।०८॥
dRzya.m jagat.bhavat buddha.m na sat na asat kim ucyate ||7|161|8||
चित्.व्योम.मात्र=कचनम् संसारे सर्वत: शिवे ।
cit.vyoma.mAtra=kacanam saMsAre sarvata: zive |
आस्था.अनास्था~आदि किम् तत्.ज्ञा यथा संस्थानम् आस्थित ॥७।१६१।०९॥
AsthA.anAsthA~Adi kim tat.jJA yathA saMsthAnam Asthita ||7|161|9||
समुद्यन्ति स्व.त: अम्भोधे: वीचिवत् प्रतिभाकृता: ।
samudyanti sva.ta: ambhodhe: vIcivat pratibhAkRtA: |
स्व.आत्मिका: स्व.आत्मन: देवात् कार्य.कारण.दृक्तया ॥७।१६१।१०॥
sva.AtmikA: sva.Atmana: devAt kArya.kAraNa.dRktayA ||7|161|10||
स्फारम् यत् परमम् व्योम्न: स्व.संकल्प.स्व.सर्गवत् ।
sphAra.m yat parama.m vyomna: sva.saMkalpa.sva.sargavat |
तत् तेन एव जगत्.बुद्धम् कुत: पृथ्वि.आदय: अत्र के ॥७।१६१।११॥
tat tena eva jagat.buddha.m kuta: pRthvi.Adaya: atra ke ||7|161|11||
भाति एवम् अयम् आभास: न एव भाति च किंचन ।
bhAti evam ayam AbhAsa: na eva bhAti ca kiMcana |
ब्रह्मणि एव स्थितम् ब्रह्म तत् अविद्या अभिधम् स्वत: ॥७।१६१।१२॥
brahmaNi eva sthitam brahma tat avidyA abhidha.m svata: ||7|161|12||
घनता चित्.घनेन इह चित्.व्योम एव अखिलम् जगत् ।
ghanatA cit.ghanena iha cit.vyoma eva akhila.m jagat |
इति एव परम: बोध* एतत् प्रौढि: तु मुक्तता ॥७।१६१।१३॥
iti eva parama: bodha* etat prauDhi: tu muktatA ||7|161|13||
चिद्व्योम.शून्यता.रूप.मात्रम् आभास आततः ।
cit.vyoma.zUnyatA.rUpa.mAtra.m AbhAsa* Atata: |
इदम् अप्रतिघं शान्तं जगद् इत्य् एव भासते ॥७।१६१।१४॥
idam apratigham zAntam jagat iti eva bhAsate ||7|161|14||
ध्यायिन: क्षीण.देहस्य ध्याने दृक्त्वे क्षणम् स्थिते ।
dhyAyina: kSINa.dehasya dhyAne dRktve kSaNam sthite |
चित्.मात्र.व्यतिरेकेण शक्तत्वम् स्यात् किम् उच्यताम् ॥७।१६१।१५॥
cit.mAtra.vyatirekeNa zaktatvam syAt kim ucyatAm ||7|161|15||
चित्.धातु.व्योम.भाग: य: भाति यत्र यथा यथा ।
cit.dhAtu.vyoma.bhAga: ya: bhAti yatra yathA yathA |
तथा तथा स तत्र आस्ते यावत् इत्थम् स्व.भावत: ॥७।१६१।१६॥
tathA tathA sa tatra Aste yAvat ittham sva.bhAvata: ||7|161|16||
अ.विचारवत: दृश्य.भ्रान्ति: गमन.मयि अपि ।
a.vicAravata: dRzya.bhrAnti: gamana.mayi api |
जाति.तैमिरिक.द्वि.इन्दु.दोषवन् न उपशाम्यति ॥७।१६१।१७॥
jAti.taimirika.dvi.indu.doSavan na upazAmyati ||7|161|17||
यत् इदम् दृश्यते किम्चित् तत् ब्रह्म एव निरामयम् ।
yat idam dRzyate kimcit tat brahma eva nirAmayam |
चित्.आकाशम् अन्.आदि.अन्तम् तत् कथम् किम् प्रशाम्यति ॥७।१६१।१८॥
cit.AkAzam an.Adi.antam tat katham kim prazAmyati ||7|161|18||
स्वम् असन् त्यजत: रूपम् स्वच्छ.संवेदन~आत्मकम् ।
svam asan tyajata: rUpa.m svaccha.saMvedana~Atmaka.m |
स्वप्नवत् कचनम् स्वस्य यत् नाम तत् इदम् जगत् ॥७।१६१।१९॥
svapnavat kacanam svasya yat nAma tat idam jagat ||7|161|19||
शास्त्र.अर्थ: तीक्ष्णया बुद्ध्या मिथ: यत् न विकल्पनै: ।
zAstra.artha: tIkSNayA buddhyA mitha: yat na vikalpanai: |
कृत्वा सुप्तम् इव आत्मानम् किम्.चित् बुद्धेन बोध्यते ॥७।१६१।२०॥
kRtvA suptam iva AtmAnam kim.cit buddhena bodhyate ||7|161|20||
रूढा या इयम् अविद्या इति संवित् अ.व्यभिचारिणी ।
rUDhA yA iyam avidyA iti saMvit a.vyabhicAriNI |
भवताम् ननु न अस्ति एव सा सरित्सु इव पांसु.भू: ॥७।१६१।२१॥
bhavatAm nanu na asti eva sA saritsu iva pAMsu.bhU: ||7|161|21||
यथा स्वप्ने अवनि: न अस्ति स्व.अनुभूता अपि कुत्र.चित् ।
yathA svapne avani: na asti sva.anubhUtA api kutra.cit |
तथा इयम् दृश्यता न अस्ति स्व.अनुभूता अपि असत्.मयी ॥७।१६१।२२॥
tathA iyam dRzyatA na asti sva.anubhUtA api asat.mayI ||7|161|22||
चित्.व्योम.मात्रम् एव अर्था अनलवत् भासते यथा ।
cit.vyoma.mAtra.m eva arthA analavat bhAsate yathA |
स्वप्ने तथा एव जाग्रत्त्वे अनलम् स्वस्य एव लक्ष्यते ॥७।१६१।२३॥
svapne tathA eva jAgrattve anala.m svasya eva lakSyate ||7|161|23||
"इदम् जाग्रत् अयम् स्वप्न" इति न अस्ति एव भिन्नता ।
"idam jAgrat ayam svapna" iti na asti eva bhinnatA |
सत्ये वस्तुनि नि:शेष.समयो: या अनुभूतित: ॥७।१६१।२४॥
satye vastuni ni:zeSa.samayo: yA anubhUtita: ||7|161|24||
न एतत् एवम् इति स्वप्न.प्रबोधात् प्रत्यय: यथा ।
na etat evam iti svapna.prabodhAt pratyaya: yathA |
मृत्वा अमुत्र प्रबुद्धस्य जाग्रति प्रत्यय: तथा ॥७।१६१।२५॥
mRtvA amutra prabuddhasya jAgrati pratyaya: tathA ||7|161|25||
कालम् अल्पम् अनल्पम् च स्वप्न.जाग्रत् इति इह धी: ।
kAla.m alpa.m analpa.m ca svapna.jAgrat iti iha dhI: |
वर्तमान अनुभवन.साम्यात् तुल्ये तयो: द्वयो: ॥७।१६१।२६॥
vartamAna anubhavana.sAmyAt tulye tayo: dvayo: ||7|161|26||
बाह्ये तत् एवम् इति.आदि.गुण.साम्यात् अशेषत: ।
bAhye tat evam iti.Adi.guNa.sAmyAt azeSata: |
न जाग्रत्.स्वप्नयो: ज्याया~अन्.एक: अपि यमयो: इव ॥७।१६१।२७॥
na jAgrat.svapnayo: jyAyA~an.eka: api yamayo: iva ||7|161|27||
यत् एव जाग्रत्.स्वप्ने अयम् य: स्वप्न: जाग्रत् एव तत् ।
yat eva jAgrat.svapne ayam ya: svapna: jAgrat eva tat |
न एतत् एवम् किल इति अस्ति धी: कालेन उभयो: अपि ॥७।१६१।२८॥
na etat evam kila iti asti dhI: kAlena ubhayo: api ||7|161|28||
आ.जीवित~अन्तम् स्वप्नानाम् शतानि अ.नियतम् यथा ।
A.jIvita~antam svapnAnAm zatAni a.niyatam yathA |
अ.निर्वाण.महाबोधे तथा जाग्रत्.शतानि अपि ॥७।१६१।२९॥
a.nirvANa.mahAbodhe tathA jAgrat.zatAni api ||7|161|29||
उत्पन्न.ध्वंसिन: स्वप्ना: स्मर्यन्ते बहव: यथा ।
utpanna.dhvaMsina: svapnA: smaryante bahava: yathA |
तथा एव बुद्धै: स्मर्यन्ते सिद्धै: जन्म.शतानि अपि ॥७।१६१।३०॥
tathA eva buddhai: smaryante siddhai: janma.zatAni api ||7|161|30||
एवम् समस्त.साधर्म्ये समस्त~अनुभव~आत्मनि ।
evam samasta.sAdharmye samasta~anubhava~Atma.ni |
कचति स्वप्नवत् जाग्रत् जाग्रत्.वत्.स्वप्न.वेदनम् ॥७।१६१।३१॥
kacati svapnavat jAgrat jAgrat.vat.svapna.vedanam ||7|161|31||
यथा दृश्यम् जगत् चेति नित्यम् एक~अर्थताम् गतौ ।
yathA dRzya.m jagat ceti nityam eka~arthatAm gatau |
उभौ शब्दौ तथा एव एतत् जाग्रत्.स्वप्न~आत्मकौ स्मृतौ ॥७।१६१।३२॥
ubhau zabdau tathA eva etat jAgrat.svapna~Atmakau smRtau ||7|161|32||
एवम् स्वप्न.पुरम् स्फारम् यथा व्योम एव चित्.मयम् ।
evam svapna.pura.m sphAra.m yathA vyoma eva cit.mayam |
तथा एव इदम् जगत् अत: क्व आविद्या दृश्यते कुत: ॥७।१६१।३३॥
tathA eva idam jagat ata: kva AvidyA dRzyate kuta: ||7|161|33||
तत् एव आकाश.मात्र~आत्म यत् अविद्या इति कथ्यते ।
tat eva AkAza.mAtra~Atma yat avidyA iti kathyate |
तत् यत्~आस्ते तत् एव अहम् बन्ध: स्व.कलना~आत्मक: ॥७।१६१।३४॥
tat yat~Aste tat eva aham bandha: sva.kalanA~Atmaka: ||7|161|34||
तत् मा एवम् क्रियताम् एतत् अ.बन्धस्य एव बन्धनम् ।
tat mA evam kriyatAm etat a.bandhasya eva bandhanam |
का अन्यता अमल.व्योम्न: चित्.मयस्य निराकृते: ॥७।१६१।३५॥
kA anyatA amala.vyomna: cit.mayasya nirAkRte: ||7|161|35||
चित्.मय~आकाश.कचने क्व अस्मिन् किल निराकृते: ।
cit.maya~AkAza.kacane kva asmin kila nirAkRte: |
दृश्यनाम् अन्य.विद्या~आख्ये बन्ध: मोक्ष: अथवा कुत: ॥७।१६१।३६॥
dRzyanAm anya.vidyA~Akhye bandha: mokSa: athavA kuta: ||7|161|36||
न अविद्या विद्यते नाम बन्धो बन्धो न कस्य.चित् ।
na avidyA vidyate nAma bandho bandho na kasya.cit |
मोक्षो न कस्य.चिन् मोक्ष: च अस्ति.नास्ति इति न अस्त्य् अलम् ॥७।१६१।३७॥
mokSo na kasya.cin mokSa: ca asti.nAsti iti na asty ala.m ||7|161|37||
न अस्ति एव विद्या अविद्या वा चित् एव इयम् कचति अजा ।
na asti eva vidyA avidyA vA cit eva iyam kacati ajA |
ख* एवम् ख~आकृति: स्वप्न* इव सर्ग.स्व.देहिनी ॥७।१६१।३८॥
kha* evam kha~AkRti: svapna* iva sarga.sva.dehinI ||7|161|38||
देशात् देश.अन्तर.प्राप्तौ यत् मध्ये संविद: वपु: ।
dezAt deza.antara.prAptau yat madhye saMvida: vapu: |
तत् जाग्रत्.स्वप्न.दृश्यस्य रूपम् इति एव निश्चय: ॥७।१६१।३९॥
tat jAgrat.svapna.dRzyasya rUpa.m iti eva nizcaya: ||7|161|39||
स.बाह्य~अभ्यन्तरे दृश्ये शान्त.निद्रस्य यत् वपु: ।
sa.bAhya~abhyantare dRzye zAnta.nidrasya yat vapu: |
एकस्य निशि तत्.रूपम् जाग्रत्.स्वप्न.दृशाम् इह ॥७।१६१।४०॥
ekasya nizi tat.rUpa.m jAgrat.svapna.dRzAm iha ||7|161|40||
विद्धि तत्.रूपम् एव इदम् भेद.वेदनम् इति अपि ।
viddhi tat.rUpa.m eva idam bheda.vedanam iti api |
चिति अन्तम् आगत: क: अन्य: नाम स्यात् भेद.वेदने ॥७।१६१।४१॥
citi antam Agata: ka: anya: nAma syAt bheda.vedane ||7|161|41||
चित्.व्योम एव अभेद.बुद्धि: चित्.व्योम एव च भेद.धी: ।
cit.vyoma eva abheda.buddhi: cit.vyoma eva ca bheda.dhI: |
द्वैत~अद्वैते च एकम् एव तथाशान्तम् अखण्डितम् ॥७।१६१।४२॥
dvaita~advaite ca ekam eva tathAzAntam akhaNDitam ||7|161|42||
सत्.अंश: बोध.अ.तत्.ग्राह्य.मय* एव यथा तथा ।
sat.aMza: bodha.a.tat.grAhya.maya* eva yathA tathA |
दृष्टा य एव दृश्यम् तत् द्वैत.वेदनम् एककम् ॥७।१६१।४३॥
dRSTA ya eva dRzya.m tat dvaita.vedanam ekaka.m ||7|161|43||
तत् ब्रह्म खम् विदु: द्वैतम् अद्वैत~अद्वैतम् एव च ।
tat brahma kham vidu: dvaitam advaita~advaitam eva ca |
सर्ग* एव परम् ब्रह्म द्वैतम् अद्वैतम् एव सत् ॥७।१६१।४४॥
sarga* eva para.m brahma dvaitam advaitam eva sat ||7|161|44||
न इति न इति विनिर्णाय सर्वत: अभिभवति अपि ।
na iti na iti vinirNAya sarvata: abhibhavati api |
पश्चात् त्यक्त्वा चित्.आकाशे शिलाम् कृत्वा अस्याताम् इह ॥७।१६१।४५॥
pazcAt tyaktvA cit.AkAze zilAm kRtvA asyAtAm iha ||7|161|45||
यथाक्रमम् सुभग यथास्थित.स्थिति
yathAkrama.m subhaga yathAsthita.sthiti
यथा.उदयम् व्रज पिब भुंक्ष्व भोजय ।
yathA.udayam vraja piba bhuMkSva bhojaya |
अभीप्सितम् गत.मनन: निरिङ्गन:
abhIpsitam gata.manana: niriGgana:
सु.चित्.मये परम.पद.उपल: भवान् ॥७।१६१।४६॥
su.cit.maye parama.pada.upala: bhavAn ||7|161|46||
.
oॐm
.
चित् संवित्त्या.उच्यते जीव:
cit saMvittyA ucyate jIva:
संकल्पात्स मनो भवेत् ।
saMkalpAt sa: mana: bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: citta.m ahaMkAra:
माया.इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidha.m tata:||
y3067.021/FM.3.67.21
next Canto:
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७१६२
FM7162 AN IGNORANT YOUTH 3.OC8 .z29
https://www.dropbox.com/s/kyjoeq3kapzpai9/fm7162%203.oc8%20An%20Ignorant%20Youth%20.z29.docx?dl=0
FM.7.150.FM.7.199
https://www.dropbox.com/s/f96jxsmgm56ly5y/FM.7.150.FM.7.199.docx?dl=0
FM.7.162 AN IGNORANT YOUTH 3.OC8
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vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
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