fm7193 3.nv29 WHAT rAma KNOWS_z17
jivadas
DAILY READINGS fr 30 November, 2018
fm4025 1.nv30 Sons of shAmbara_z44
https://www.dropbox.com/s/q3ssyyzpn81q6vp/fm4025%201.nv30%20Sons%20of%20shAmbara%20.z44.docx?dl=0
fm6092 2.nv29-30 Firecrest Cleans House_z41
fm7194 3.nv30 rAma's REPOSE_z43
https://www.dropbox.com/s/gyidxy0c12gteou/fm7194%203.nv30%20rAma%27s%20REPOSE%20.z43.docx?dl=0
fm7193 3.nv29 WHAT rAma KNOWS_z17
https://www.dropbox.com/s/bxqavarjpyp8532/fm7193%203.nv29%20WHAT%20rAma%20KNOWS%20.z17.docx?dl=0
Oॐm
WHAT rAma KNOWS
Râma said–
x01
अन्-आदि-मध्य-पर्यन्तम् न देवा* न_ऋषयः विदुः ।
यत् पदम् तत् इदम् भाति क्व जगत् क्व च दृश्यता ॥७।१९३।०१॥
an-Adi-madhya-paryantam na devA* na_RSaya: vidu: |
yat padam tat idam bhAti kva jagat kva ca dRzyatA ||7|193|01||
.
a state without beginning, middle, o&r end
neither the Gods nor Sages know
:
when That appears as This
where is the world?
and where are its phenomena
?
~sv. That reality which is beginningless and endless and which even the gods and the sages do not know, that reality alone shines:
*vlm. There is the only One alone whom neither the gods nor the rishis know or comprehend; He is without beginning, middle and end, and it is that being that thus shines himself, without this world and these phenomena.
y02
द्वैत~अद्वैत-समुद्भेद-वाक्य-संदेह-विभ्रमैः ।
अलम् अस्माकम् आशान्तम् आद्यम् रूपम् अनामयम् ॥०२॥
dvaita~advaita-samudbheda-vAkya-saMdeha-vibhramai: |
alam asmAkam AzAntam Adyam rUpam anAmayam ||02||
.
with dvaita.dual-advaita.nondual-samudbheda.bursting.forth/appearance=vAkya.speech/declaration+saMdeha.doubt-vibhrama.confusion-i:-s - alam.enough! = asmAkam.our AzAnta.peaceful-m – Adya.primal-m rUpa.form-m anAmaya.uninfected-m.
.
~sv.2 what is 'world' and what is 'object'? Enough of this confusing argumentation concerning unity and diversity.
~vlm.2. It is useless to us to mind the difference, between the unity and duality, and to be led to the doubts created by the misleading verbiology of erroneous doctrines; without relying in the state of one tranquil and unvarying Spirit.
*jd.2 - dvaita-advaita-samudbheda=vAkya+saMdeha-vibhramai: - of these confusing doubts and arguments about duality and nonduality = alam – enough! =asmAkam AzAntam – ours is the peace of = Adyam rUpam anAmayam – the primal unfashioned (undiseased) form.
x
03|
व्योमनि व्योम-भावानाम् प्रशान्तम् यादृक्-आसितम् ।
तादृक्-चित्.व्योमनि स्फार-त्रिजगत्-व्योम-भासनम् ॥०३॥
vyomani vyoma-bhAvAnAm prazAntam yAdRk-Asitam |
tAdRk-cit.vyomani sphAra-trijagat-vyoma-bhAsanam ||03||
.
in the vyoma.sky.space-ni - of the vyoma.sky.space-bhAva.state-AnAm-s -
prazAnta.tranquil-m - yAdRk.however-Asita.seated/set.m - tAdRk.thatever –
in the cit.Consciousness-vyoma.sky.space.-ni - sphAra.extensive-trijagat.3world-vyoma.sky.space-bhAsana.shining-m.
?.3_..clearly, the world shines in space, like spots before the eyes, or cloud-castles
~vlm.3. The world is as clearly a vacuous body, appearing in the womb of vacuity; as the string of pearls and the aerial castles, that are seen in the open sky.
* in the vyoma.sky.space-ni - of the vyoma.sky.space-bhAva.state-AnAm-s -
prazAnta.tranquil-m - yAdRk.however-Asita.seated/set.m - tAdRk.thatever –
in the cit.Consciousness-vyoma.sky.space.-ni - sphAra.extensive-trijagat.3world-vyoma.sky.space-bhAsana.shining-m.
x04
यथा व्योमनि व्योमत्वम् दृषत्त्वम् दृषदि स्थितम् ।
जलत्वम् च जलस्य_अन्तर् जगत्त्वम् चित्.घने तथा ॥०४॥
yathA vyomani vyomatvam dRSattvam dRSadi sthitam |
jalatvam ca jalasya_antar jagattvam cit.ghane tathA ||04||
.
* yathA vyomni vyomatvam - like spaciousness in the spacious sky dRSattvam dRSadi sthitam - solidity is situate in a stone jalatvam ca jalasya antar - and waterness is in the water jagattvam cit.ghane tathA - and so too world-ness is in the condensation of chit.Consciousness
like vastness in the spacious sky
solidity is situate in a stone
and liquidity is in the water
and so too the condition of the world is
in the condensation of chit.Consciousness
.
~vlm.4. The world is attached in the same manner, to the solidity of the invisible intellect; as vacuity is inherent in vacUm, lapidity in the stone, and fluidity in water.
~sv.3-5_.. Just as there is space (distance) in space, there is this creation in brahman, the infinite consciousness.
#ghana - condensation, thickening, in the way that air becomes a cloud, or water becomes ice. Its final state is jaDa, q.v. •• yathA vyomni vyomatvam Like spaciousness in the spacious sky dRSattvam dRSadi sthitam see/knowing-ness is situate in the see/knowing jalatvam ca jalasya antar and waterness is within the water jagattvam cit.ghane tathA and so too world-ness is in the condensation of Chit-Consciousness. y7193.004
* yathA vyomni vyomatvam - like spaciousness in the spacious sky dRSattvam dRSadi sthitam - solidity is situate in a stone jalatvam ca jalasya antar - and waterness is in the water jagattvam cit.ghane tathA - and so too world-ness is in the condensation of chit.Consciousness
y05
स=अहंता.आदि-जगत्.दृश्यम् आशा~आकाश-विसारि_अपि ।
sa=ahaMtA.Adi-jagat.dRzyam AzA~AkAza-visAri_api |
महा.चित्.उदरम् विद्धि खम् शान्तम् शून्यता_उदितम् ॥०५॥
mahA.cit.udaram viddhi kham zAntam zUnyatA_uditam ||05||
.
sa=ahaMtA.Adi-jagad-dRzyam - with its states of "I"dentity as the world-percept
AzA~AkAza-visAri_api - x =
mahA-cit.udaram viddhi - the essence of the Great.Consciousness you should know as - kham zAntam zUnyatA-uditam – your.own tranquil sky, arisen as emptiness.
~vlm.5. Though the world, appears to be spread on all sides of space; yet it is no more than an empty vacuity, lying calm and quiet, in the hollow womb of the great intellect.
~sv.3-5_.. Just as there is space (distance) in space, there is this creation in brahman, the infinite consciousness.
x
z06
जीवस्य_अस्मिन्_विमूढस्य परे_अपरिमित~उदये ।
प्रस्फुरन् च_अपि संसार-पिशाच* उपशाम्यति ॥०६॥
jIvasya_asmin_vimUDhasya pare_aparimita~udaye |
prasphuran ca_api saMsAra-pizAca* upazAmyati ||06||
.
jIvasya_asmin_vimUDhasya - x =
pare_a.un-parimita.measured/moderate-udaye - x =
prasphuran ca_api - x =
saMsAra-pizAca* upazAmyati - x.
~vlm.6. This world appearing so fair and perspicuous, to the sight of ignorant people; vanishes as a phantom into nothing, at the sight of the boundless glory of the transcendent god.
~sv.6-7 When this realisation arises in the jiva, this goblin known as samsara is set at rest, though it may still appear to be.
x07
भेद~उपलब्धिः गलति व्यवहारवतः अपि_अलम् ।
जडस्य_इव_अ-जडस्य_एव वीचेः इव जल.उदरे ॥०७॥
bheda~upalabdhi: galati vyavahAravata: api_alam |
jaDasya_iva_a-jaDasya_eva vIce: iva jala.udare ||07||
.
bheda-upalabdhi:_galati - x =
vyavahAravato_api_alam - x =
jaDasya iva_ajaDasya.eva - x =
vIce:_iva jala-udare - x.
~vlm.7. The impression of difference and duality, existing between the creator and creation, among worldly men; vanishes upon reflection, like waves into the waters of the sea.
~sv.6-7 When this realisation arises in the jiva, this goblin known as samsara is set at rest, though it may still appear to be.
y08
क्व_अपि_अज्ञान-रवौ याते प्रताप.आदि_आकारे भृशम् ।
संसार-सत्ता.आदि-वसः_याति_अस्तम् स* निशागमः ॥०८॥
kva_api_ajJAna-ravau yAte pratApa.Adi_AkAre bhRzam |
saMsAra-sattA.Adi-vasa:_yAti_astam sa* nizAgama: ||08||
.
kva_api_ajJAna-ravau yAte - x =
pratApAdy-AkAre bhRzam - x =
saMsAra-sattA.Adi-vaso_- x =
yAti_astam sa* nizAgama: - x.
~sv.8 When the sun of ignorance sets, then the heat of sorrow ceases and the daylight known as conviction in the reality of samsara comes to an end.
~vlm.8. The existence of the world, together with all our miseries in it, before the light of our liberation; as the darkness of night flies away at sunrise, and the light of the day disappears, before the gloom of night.
x
z09
भाव.अभावेषु कार्येषु जरा-मरण-जन्मसु ।
ज्ञ* आजवम् जवी.भावे तिष्ठन् अपि न तिष्ठति ॥०९॥
bhAva.abhAveSu kAryeSu jarA-maraNa-janmasu |
jJa* Ajavam javI.bhAve tiSThan api na tiSThati ||09||
.
bhAva-abhAveSu kAryeSu - x =
jarA-maraNa-janmasu -
in senility & death & birth
jJa_Ajavam javI.bhAve - x =
tiSThan api na tiSThati - x.
~sv.9 Freed from ignorance, the knower of the truth engages himself in all kinds of activity as part of this pattern of birth, death and old age, etc., and continues to be, though in truth he is not.
~vlm.9. Whether in plenty or poverty, or in birth, death or disease; or in the troubles and turmoils of the world, the wise man remains unshaken, though he may be overpowered by them.
10
न_अविद्या_अस्ति ह न भ्रान्तिः न दुःखम् न सुख~उदयः ।
na_avidyA_asti ha na bhrAnti: na du:kham na sukha~udaya: |
विद्या_अविद्या सुखम् दुःखम् इति ब्रह्म_एव निर्मलम् ॥१०॥
vidyA_avidyA sukham du:kham iti brahma_eva nirmalam ||10||
.
there exist
no ignorance, no delusion, no sorrow, no arising of pleasure
:
this knowledge, ignorance, pleasure, sorrow are only immaculate Immensity
.
~sv.10 There is no ignorance here, no delusion, no sorrow nor pleasure. Knowledge and ignorance, pleasure and pain are all brahman alone.
~vlm.10. There is no knowing nor error in this world, nor any pain or pleasure, or distress or delight in it; but they are all attributes of the deity, whose pure nature is unsullied by them.
O.tt #part. - #ha ind. (prob. orig. identical with #gha घ, and used as a particle for emphasizing a preceding word, esp. if it begins a sentence closely connected with another; very frequent in the ब्राह्मणs and सूत्रs, and often translatable by) indeed, assuredly, verily, of course, then &c (often with other particles e.g. with tu.eva त्व् एव, u उ, sma स्म, vai वै &c; na ha न ह, "not indeed"; also with interrogatives and relatives e.g. yad_dha यद् ध, "when indeed"; kad_dha कद् ध, "what then?" sometimes with impf. orpf.; in later language very commonly used as a mere expletive, esp. at the end of a verse) RV. &c &c
**var.TPD: nAvidyAstIha_.. ||
* na.no avidyA.ignorance - asti* ha –_is_= na.no - bhrAnti.delusion: = na.no du:kha.pain-m = na.no sukha.pleasure-udaya.rising: + vidyA.Learning & avidyA.ignorance sukha.pleasure.m du:kha.pain-m - iti brahma_eva nirmalam – as such are only the immaculate Brahman Immensity.
y11
परिज्ञातम् सत् एतत् तु यावत् ब्रह्म_एव निर्मलम् ।
अ-परिज्ञातम् अस्माकम् अ-ब्रह्म आत्म न विद्यते ॥११॥
parijJAtam sat etat tu yAvat brahma_eva nirmalam |
a-parijJAtam asmAkam a-brahma Atma na vidyate ||11||
.
but when this Sat is realized
it is only the pure brahman.
for us there's no unrealized
self apart from that pure brahman.
parijJAtam sat_etat tu - but realized being is This. -
yAvad brahmaiva nirmalam – so long as the immaculate Immensity is - aparijJAtam asmAkam – unrealized by us - a-brahma.Atma na vidyate - a self apart from the Immensity is not known.to.be.
*sv. In the light of knowledge it is realised as brahman; in the absence of knowledge, there is nothing which can be designated as non-brahman.
*vlm. I have come to know, that this existence is the immaculate brahma himself; and is the want of our knowledge, which says anything to be beside the spirit of the Great God.
x
z12
प्रबुद्धः_अस्मि प्रशान्ता* मे सर्वा* एव कु.दृष्टयः ।
शान्तम् समम् सः_अहम् इदम् खम् पश्यामि जगत्-त्रयम् ॥१२॥
prabuddha:_asmi prazAntA* me sarvA* eva ku.dRSTaya: |
zAntam samam sa:_aham idam kham pazyAmi jagat-trayam ||12||
.
* prabuddha: asmi - I am awakened - prazAnta.tranquil: - me – in me are - sarvA: eva ku-dRSTaya: - all these mis-perceptions = zAntam samam so_aham - tranguil, equal, that I am, this sky I see, the Triple World.
~sv.12 I am enlightened and all my perverse thoughts have been set at rest. I am at peace and equanimous. I am that, and I see this world as pure void.
*??? vlm.p.11 I have come to know that this existence is pure brahman himself. Lack of knowledge means thinking there is anything other than the spirit of the great God. {there is no "Great God" here. VLM is tireless in his mistranslation.}
x13
सम्यक्.ज्ञातम् यावत्_इदम् जगत्_ब्रह्म_एव केवलम् ।
अज्ञात_आत्मा-भवत् ब्रह्म ज्ञात~आत्मनि_अधुना स्थितम् ॥१३॥
samyak.jJAtam yAvat_idam jagat_brahma_eva kevalam |
ajJAta_AtmA-bhavat brahma jJAta~Atmani_adhunA sthitam ||13||
.
samyak-jJAtam yAvat idam
as.much.as this is perfectly known
jagat_brahma eva kevalam
the world is wholly the brahman.Immensity
ajJAta-AtmA-bhavad_brahma - x =
jJAta-Atmani adhunA sthitam - x.
~sv.13 Prior to enlightenment brahman was, but as self-ignorance; now the same brahman is as self-knowledge.
~vlm.13. Perfect knowledge tells us, all these worlds to be but brahma himself; but want of this knowledge says, I was no brahma before, but have now becomes so by my knowledge.
y14
ज्ञात~अज्ञातम् अ-निर्भासम् ब्रह्म_एकम् अजरम् तथा ।
शून्यत्व~एकत्व=नीलत्व-रूपम् एकम् नभः यथा ॥१४॥
jJAta~ajJAtam a-nirbhAsam brahma_ekam ajaram tathA |
zUnyatva~ekatva=nIlatva-rUpam ekam nabha: yathA ||14||
.
jJAta-ajJAtam –
known & unknown
a-nirbhAsam without
brahma ekam ajaram tathA - x =
zUnyatva-ekatva=nIlatva-rUpam - x =
ekam nabho yathA - x.
~sv.14 As knowledge or as ignorance, as known or as unknown, brahman alone is at all times, just as the sky is one though it is void, it is undivided and it is blue.
~vlm.14. The known and the unknown, the dark and the bright are all but brahma, as vacuity and unity, and brightness and blueness, do all appertain to the one and same sky.
x
z15
निर्वाणम् आसे गत-शङ्कम् आसे
निरीहम् आसे सुसुखे_अहम् आसे ।
यथा-स्थितम् नित्यम् अनन्तम् आसे
तत् एवम् आसे न कथम् समासे ॥१५॥
nirvANam Ase gata-zaGkam Ase
nirIham Ase susukhe_aham Ase |
yathA-sthitam nityam anantam Ase
tat evam Ase na katham samAse ||15||
.
nirvANam Ase
gata-zaGkam Ase
nirIham Ase susukhe_aham Ase
yathA-sthitam nityam anantam Ase
tad evam
Ase
na katham
samAse
x
*AS. Ase - The root as here is not the usual one (2P) used in the words like asmi. It is as (1U) which has the gloss gati=dIpty-AdAneSu by pANinI. It has the meaning of going, shining etc. The form_Ase is the parokSa bhUta (perfect tense) form of the Atmanepada version. The last line uses the word samAsa in the sense of being joined or combined. Thus the meaning is "how come I was not one with brahma"? The commentator takes samAsa to mean brahma, being the totality of all existing things! AS
~sv.15 I am nirvana. I am free from doubt. I am free [nirIha]. I am blissful [su-sukha = su-su-kha]. / I am as I am [yathA-sthitam] as the infinite.
~vlm.15. I am extinct in the deity (in my divine knowledge), and sit dauntless of anything; I am devoid of all desire, with my leaning in perfect blessedness; I am as I am, ravished in my infinite bliss, without my sensibility of what or which.
x16
सर्वम् सदा_एव_अहम् अनन्तम् एकम्
न किम्चित्_एव_अपि_अथवा_अति.शान्तः ।
सर्वम् न किम्चित्_च सत्_एकम् अस्मि
न च_अस्मि चेति_इयम् अहो नु शान्तिः ॥१६॥
sarvam sadA_eva_aham anantam ekam
na kimcit_eva_api_athavA_ati.zAnta: |
sarvam na kimcit_ca sat_ekam asmi
na ca_asmi ceti_iyam aho nu zAnti: ||16||
.
sarvam sadA eva Aham
I am ever the All
anantam ekam
boundless and one
na kim.cit.eva api_athavA ati-zAnta:
tho nothing at.all yet beyond peace
sarvam na kim.cic_ca everything and not anything
sat_ekam asmi
I am the one that is So
na ca asmi ceti
and if I am not
iyam aho nu zAnti:
this is indeed then Peace
.
~sv.16 I am the all at all times or I am nothing and at peace. I am the one reality and I am not. Wonderful is this supreme peace.
~vlm.16. I am wholly that one and sole entity, which is naught but perfect tranquility; I see nothing but a calm and quiet, which utterly absorbs and enrapts me quite.
x
z17
अधिगतम् अधिगम्यम् प्राप्तम् अप्राप्तम् अन्यैः
गतम् इदम् अलम् अस्तम् वस्तु-जातम् समस्तम् ।
उदितमुदित-बोधम् तादृशम् यत्र भूयो
अस्तमय-समुदयानाम् नाम नाम_अपि न_अस्ति ॥१७॥
adhigatam adhigamyam prAptam aprAptam anyai:
gatam idam alam astam vastu-jAtam samastam |
uditamudita-bodham tAdRzam yatra bhUyo
astamaya-samudayAnAm nAma nAma_api na_asti ||17||
.
adhigatam adhigamyam
prAptam aprAptam anyair
gatam idam alam astam
vastu-jAtam samastam
uditamudita-bodham tAdRzam yatra bhUyas
astamaya-samudayAnAm nAma nAmApi nAsti
~sv.17 What is to be gained has been gained. The perception of the objects has been abandoned. True enlightenment has dawned and it shall never set again.
~vlm.17. Knowing the knowable (the unknown One) is to unknow one's self and ignore the visible; as this cognition continues to dawn in the soul, the whole cosmos sinks into oblivion and seems a block of stone, without the name and sign of anything being known.
oॐm
DAILY READINGS fr 30 November, 2018
fm4025 1.nv30 Sons of shAmbara_z44
https://www.dropbox.com/s/q3ssyyzpn81q6vp/fm4025%201.nv30%20Sons%20of%20shAmbara%20.z44.docx?dl=0
fm6092 2.nv29-30 Firecrest Cleans House_z41
fm7194 3.nv30 rAma's REPOSE_z43
https://www.dropbox.com/s/gyidxy0c12gteou/fm7194%203.nv30%20rAma%27s%20REPOSE%20.z43.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 ७.१९३
राम* उवाच ।
अन्-आदि-मध्य-पर्यन्तम् न देवा* न_ऋषयः विदुः ।
यत् पदम् तत् इदम् भाति क्व जगत् क्व च दृश्यता ॥७।१९३।०१॥
द्वैत~अद्वैत-समुद्भेद-वाक्य-संदेह-विभ्रमैः ।
अलम् अस्माकम् आशान्तम् आद्यम् रूपम् अनामयम् ॥०२॥
व्योमनि व्योम-भावानाम् प्रशान्तम् यादृक्-आसितम् ।
तादृक्-चित्.व्योमनि स्फार-त्रिजगत्-व्योम-भासनम् ॥०३॥
यथा व्योमनि व्योमत्वम् दृषत्त्वम् दृषदि स्थितम् ।
जलत्वम् च जलस्य_अन्तर् जगत्त्वम् चित्.घने तथा ॥०४॥
स=अहंता.आदि-जगत्.दृश्यम् आशा~आकाश-विसारि_अपि ।
महा.चित्.उदरम् विद्धि खम् शान्तम् शून्यता_उदितम् ॥०५॥
जीवस्य_अस्मिन्_विमूढस्य परे_अपरिमित~उदये ।
प्रस्फुरन् च_अपि संसार-पिशाच* उपशाम्यति ॥०६॥
भेद~उपलब्धिः गलति व्यवहारवतः अपि_अलम् ।
जडस्य_इव_अ-जडस्य_एव वीचेः इव जल.उदरे ॥०७॥
क्व_अपि_अज्ञान-रवौ याते प्रताप.आदि_आकारे भृशम् ।
संसार-सत्ता.आदि-वसः_याति_अस्तम् स* निशागमः ॥०८॥
भाव.अभावेषु कार्येषु जरा-मरण-जन्मसु ।
ज्ञ* आजवम् जवी.भावे तिष्ठन् अपि न तिष्ठति ॥०९॥
न_अविद्या_अस्ति ह न भ्रान्तिः न दुःखम् न सुख~उदयः ।
विद्या_अविद्या सुखम् दुःखम् इति ब्रह्म_एव निर्मलम् ॥१०॥
परिज्ञातम् सत् एतत् तु यावत् ब्रह्म_एव निर्मलम् ।
अ-परिज्ञातम् अस्माकम् अ-ब्रह्म आत्म न विद्यते ॥११॥
प्रबुद्धः_अस्मि प्रशान्ता* मे सर्वा* एव कु.दृष्टयः ।
शान्तम् समम् सः_अहम् इदम् खम् पश्यामि जगत्-त्रयम् ॥१२॥
सम्यक्.ज्ञातम् यावत्_इदम् जगत्_ब्रह्म_एव केवलम् ।
अज्ञात_आत्मा-भवत् ब्रह्म ज्ञात~आत्मनि_अधुना स्थितम् ॥१३॥
ज्ञात~अज्ञातम् अ-निर्भासम् ब्रह्म_एकम् अजरम् तथा ।
शून्यत्व~एकत्व=नीलत्व-रूपम् एकम् नभः यथा ॥१४॥
निर्वाणम् आसे गत-शङ्कम् आसे
निरीहम् आसे सुसुखे_अहम् आसे ।
यथा-स्थितम् नित्यम् अनन्तम् आसे
तत् एवम् आसे न कथम् समासे ॥१५॥
सर्वम् सदा_एव_अहम् अनन्तम् एकम्
न किम्चित्_एव_अपि_अथवा_अति.शान्तः ।
सर्वम् न किम्चित्_च सत्_एकम् अस्मि
न च_अस्मि चेति_इयम् अहो नु शान्तिः ॥१६॥
अधिगतम् अधिगम्यम् प्राप्तम् अप्राप्तम् अन्यैः
गतम् इदम् अलम् अस्तम् वस्तु-जातम् समस्तम् ।
उदितमुदित-बोधम् तादृशम् यत्र भूयो
अस्तमय-समुदयानाम् नाम नाम_अपि न_अस्ति ॥१७॥
॥
७१९४
fm7194 3.nv30 rAma's REPOSE .z43
https://www.dropbox.com/s/gyidxy0c12gteou/fm7194%203.nv30%20rAma%27s%20REPOSE%20.z43.docx?dl=0
+++
FM.7.193
Râma said–
01 02 03 04 05 06 07 08 09
10
there exist
no ignorance, no delusion, no sorrow, no arising of pleasure
:
this knowledge, ignorance, pleasure, sorrow are
only immaculate Immensity
.
11 12 13 14 15 16 17
||
Jiva Das
FM7193 WHAT RÂMA KNOWS 3.NV29 .z17
https://www.dropbox.com/s/bxqavarjpyp8532/fm7193%203.nv29%20WHAT%20rAma%20KNOWS%20.z17.docx?dl=0
FM.7.150-FM.7.199
https://www.dropbox.com/s/f96jxsmgm56ly5y/FM.7.150-FM.7.199.docx?dl=0
FM.7.193 WHAT RÂMA KNOWS 3.NV29 .z17
सर्ग ७.१९३
sarga 7.193
राम उवाच ।
rAma uvAca |
अन्.आदि.मध्य.पर्यन्तम् न देवा न_ऋषयः_विदुः ।
an.Adi.madhya.paryantam na devA na_RSaya:_vidu: |
यत् पदम् तत्_इदम् भाति क्व जगत् क्व च दृश्यता ॥७।१९३।१॥
yat padam tat_idam bhAti kva jagat kva ca dRzyatA ||7|193|1||
द्वैत.अद्वैत.समुद्भेद.वाक्य.संदेह.विभ्रमैः ।
dvaita.advaita.samudbheda.vAkya.saMdeha.vibhramai: |
अलम् अस्माकम् आशान्तम् आद्यम् रूपम् अनामयम् ॥७।१९३।२॥
alam asmAkam AzAntam Adyam rUpam anAmayam ||7|193|2||
व्योमनि व्योम.भावानाम् प्रशान्तम् यादृक्.आसितम् ।
vyomani vyoma.bhAvAnAm prazAntam yAdRk.Asitam |
तादृक्.चित्.व्योमनि स्फार.त्रिजगत्.व्योम.भासनम् ॥७।१९३।३॥
tAdRk.cit.vyomani sphAra.trijagat.vyoma.bhAsanam ||7|193|3||
यथा व्योमनि व्योमत्वम् दृषत्त्वम् दृषदि स्थितम् ।
yathA vyomani vyomatvam dRSattvam dRSadi sthitam |
जलत्वम् च जलस्य_अन्तर् जगत्त्वम् चित्.घने तथा ॥७।१९३।४॥
jalatvam ca jalasya_antar jagattvam cit.ghane tathA ||7|193|4||
स=अहंता.आदि.जगत्.दृश्यम् आशा.आकाश.विसारि_अपि ।
sa=ahaMtA.Adi.jagat.dRzyam AzA.AkAza.visAri_api |
महा.चित्.उदरम् विद्धि खम् शान्तम् शून्यता_उदितम् ॥७।१९३।५॥
mahA.cit.udaram viddhi kham zAntam zUnyatA_uditam ||7|193|5||
जीवस्य_अस्मिन्_विमूढस्य परे_अपरिमित.उदये ।
jIvasya_asmin_vimUDhasya pare_aparimita.udaye |
प्रस्फुरन् च_अपि संसार.पिशाच उपशाम्यति ॥७।१९३।६॥
prasphuran ca_api saMsAra.pizAca upazAmyati ||7|193|6||
भेद.उपलब्धिः गलति व्यवहारवतः अपि_अलम् ।
bheda.upalabdhi: galati vyavahAravata: api_alam |
जडस्य_इव_अ.जडस्य_एव वीचेः इव जल.उदरे ॥७।१९३।७॥
jaDasya_iva_a.jaDasya_eva vIce: iva jala.udare ||7|193|7||
क्व_अपि_अज्ञान.रवौ याते प्रताप.आदि_आकारे भृशम् ।
kva_api_ajJAna.ravau yAte pratApa.Adi_AkAre bhRzam |
संसार.सत्ता.आदि.वसः_याति_अस्तम् स निशागमः ॥७।१९३।८॥
saMsAra.sattA.Adi.vasa:_yAti_astam sa nizAgama: ||7|193|8||
भाव.अभावेषु कार्येषु जरा.मरण.जन्मसु ।
bhAva.abhAveSu kAryeSu jarA.maraNa.janmasu |
ज्ञ आजवम् जवी.भावे तिष्ठन् अपि न तिष्ठति ॥७।१९३।९॥
jJa Ajavam javI.bhAve tiSThan api na tiSThati ||7|193|9||
न_अविद्या_अस्ति ह न भ्रान्तिः न दुःखम् न सुख.उदयः ।
na_avidyA_asti ha na bhrAnti: na du:kham na sukha.udaya: |
विद्या_अविद्या सुखम् दुःखम् इति ब्रह्म_एव निर्मलम् ॥७।१९३।१०॥
vidyA_avidyA sukham du:kham iti brahma_eva nirmalam ||7|193|10||
परिज्ञातम् सत्_एतत् तु यावत्_ब्रह्म_एव निर्मलम् ।
parijJAtam sat_etat tu yAvat_brahma_eva nirmalam |
अ.परिज्ञातम् अस्माकम् अ.ब्रह्म आत्म न विद्यते ॥७।१९३।११॥
a.parijJAtam asmAkam a.brahma Atma na vidyate ||7|193|11||
प्रबुद्धः_अस्मि प्रशान्ता मे सर्वा एव कु.दृष्टयः ।
prabuddha:_asmi prazAntA me sarvA eva ku.dRSTaya: |
शान्तम् समम् सः_अहम् इदम् खम् पश्यामि जगत्.त्रयम् ॥७।१९३।१२॥
zAntam samam sa:_aham idam kham pazyAmi jagat.trayam ||7|193|12||
सम्यक्_ज्ञातम् यावत्_इदम् जगत्_ब्रह्म_एव केवलम् ।
samyak.jJAtam yAvat_idam jagat_brahma_eva kevalam |
अज्ञात_आत्मा.भवत्_ब्रह्म ज्ञात.आत्मनि_अधुना स्थितम् ॥७।१९३।१३॥
ajJAta_AtmA.bhavat_brahma jJAta.Atmani_adhunA sthitam ||7|193|13||
ज्ञात.अज्ञातम् अ.निर्भासम् ब्रह्म_एकम् अजरम् तथा ।
jJAta.ajJAtam a.nirbhAsam brahma_ekam ajaram tathA |
शून्यत्व.एकत्व=नीलत्व.रूपम् एकम् नभः_यथा ॥७।१९३।१४॥
zUnyatva.ekatva=nIlatva.rUpam ekam nabha:_yathA ||7|193|14||
निर्वाणम् आसे गत.शङ्कम् आसे
nirvANam Ase gata.zaGkam Ase
निरीहम् आसे सुसुखे_अहम् आसे ।
nirIham Ase susukhe_aham Ase |
यथा.स्थितम् नित्यम् अनन्तम् आसे
yathA.sthitam nityam anantam Ase
तत्_एवम् आसे न कथम् समासे ॥७।१९३।१५॥
tat_evam Ase na katham samAse ||7|193|15||
सर्वम् सदा_एव_अहम् अनन्तम् एकम्
sarvam sadA_eva_aham anantam ekam
न किम्चित्_एव_अपि_अथवा_अति.शान्तः ।
na kimcit_eva_api_athavA_ati.zAnta: |
सर्वम् न किम्चित्_च सत्_एकम् अस्मि
sarvam na kimcit_ca sat_ekam asmi
न च_अस्मि चेति_इयम् अहो नु शान्तिः ॥७।१९३।१६॥
na ca_asmi ceti_iyam aho nu zAnti: ||7|193|16||
अधिगतम् अधिगम्यम् प्राप्तम् अप्राप्तम् अन्यैः
adhigatam adhigamyam prAptam aprAptam anyai:
गतम् इदम् अलम् अस्तम् वस्तु.जातम् समस्तम् ।
gatam idam alam astam vastu.jAtam samastam |
उदितमुदित.बोधम् तादृशम् यत्र भूयो
uditamudita.bodham tAdRzam yatra bhUyo
अस्तमय.समुदयानाम् नाम नाम_अपि न_अस्ति ॥७।१९३।१७॥
astamaya.samudayAnAm nAma nAma_api na_asti ||7|193|17||
॥
oॐm
FM.7.193
WHAT RÂMA KNOWS
RÂMA said–
अन्.आदि.मध्य.पर्यन्तम् न देवा न_ऋषयः_विदुः ।
an.Adi.madhya.paryantam na devA* na_RSaya:_vidu: |
यत् पदम् तत्_इदम् भाति क्व जगत् क्व च दृश्यता ॥७।१९३।१॥
yat padam tat_idam bhAti kva jagat kva ca dRzyatA ||7|193|1||
.
a state without_beginning, middle, o&r end
neither the Gods nor Sages know
:
when That appears as This
where is the world?
and where are its phenomena
?
an-.not-/un-.Adi.&c.madhya.middle paryanta.limit/edge/end.m na.not deva.God/deity.A* na.not RSi.poet/Rshi.s.aya: vidus.they.know | yat.what/which pada.condition.m tat.that/it/he idam.this.here bhAti.appear/shin/projecting kva.where jagat.world kva.where ca.and/also dRzya.percept/object.tA.ness
.
*sv. That reality which is beginningless and endless and which even the gods and the sages do not know, that reality alone shines:
*vlm. There is the only One alone whom neither the gods nor the rishis know or comprehend; He is without_beginning, middle and end, and it is that_being that thus shines himself, without this world and these phenomena.
द्वैत.अद्वैत.समुद्भेद.वाक्य.संदेह.विभ्रमैः ।
dvaita.advaita.samudbheda.vAkya.saMdeha.vibhramai: |
अलम् अस्माकम् आशान्तम् आद्यम् रूपम् अनामयम् ॥७।१९३।२॥
alam asmAkam AzAntam Adyam rUpam anAmayam ||7|193|2||
.
with dvaita.dual.advaita.nondual.samudbheda.bursting.forth/appearance=vAkya.speech/declaration+saMdeha.doubt.vibhrama.confusion.i:.s . alam.enough! = asmAkam.our AzAnta.peaceful.m – Adya.primal.m rUpa.form.m anAmaya.uninfected.m.
.
*sv.2 what_is 'world' and what_is 'object'? Enough of this confusing argumentation concerning unity and diversity.
*vlm.2. It_is useless to us to mind the difference, between the unity and duality, and to be led to the doubts created by the misleading verbiology of erroneous doctrines; without relying in the state of one tranquil and unvarying Spirit.
*jd.2 . dvaita.advaita.samudbheda=vAkya+saMdeha.vibhramai: . of these confusing doubts and arguments about duality and nonduality = alam – enough! =asmAkam AzAntam – ours is the peace of = Adyam rUpam anAmayam – the primal unfashioned (undiseased) form.
व्योमनि व्योम.भावानाम् प्रशान्तम् यादृक्.आसितम् ।
vyomani vyoma.bhAvAnAm prazAntam yAdRk.Asitam |
तादृक्.चित्.व्योमनि स्फार.त्रिजगत्.व्योम.भासनम् ॥७।१९३।३॥
tAdRk.cit.vyomani sphAra.trijagat.vyoma.bhAsanam ||7|193|3||
.
in the vyoma.sky.space.ni . of the vyoma.sky.space.bhAva.state.AnAm.s .
prazAnta.tranquil.m . yAdRk.however.Asita.seated/set.m . tAdRk.thatever –
in the cit.Consciousness.vyoma.sky.space..ni . sphAra.extensive.trijagat.3world.vyoma.sky.space.bhAsana.shining.m.
?.3_..clearly, the world shines in space, like spots before the eyes, or cloud.castles
*vlm.3. The world is as clearly a vacuous body, appearing in the womb of vacuity; as the string of pearls and the aerial castles, that are seen in the open sky.
* in the vyoma.sky.space.ni . of the vyoma.sky.space.bhAva.state.AnAm.s . prazAnta.tranquil.m . yAdRk.however.Asita.seated/set.m . tAdRk.thatever – in the cit.Consciousness.vyoma.sky.space..ni . sphAra.extensive.trijagat.3world.vyoma.sky.space.bhAsana.shining.m.
यथा व्योमनि व्योमत्वम् दृषत्त्वम् दृषदि स्थितम् ।
yathA vyomani vyomatvam dRSattvam dRSadi sthitam |
जलत्वम् च जलस्य_अन्तर् जगत्त्वम् चित्.घने तथा ॥७।१९३।४॥
jalatvam ca jalasya_antar jagattvam cit.ghane tathA ||7|193|4||
.
waterness is in the water jagattvam cit.ghane tathA . and so too world.ness is in the condensation of chit.Consciousness
like vastness in the spacious sky
solidity is situate in a stone
and liquidity is in the water
and so too the condition of the world is
in the condensation of chit.Consciousness
.
* yathA vyomni vyomatvam . like spaciousness in the spacious sky dRSattvam dRSadi sthitam . solidity is situate in a stone jalatvam ca jalasya antar . and *vlm.4. The world is attached in the same manner, to the solidity of the invisible intellect; as vacuity is inherent_in vacUm, lapidity in the stone, and fluidity in water.
*sv.3.5_.. Just as there is space (distance) in space, there is this creation in brahman, the infinite consciousness.
#ghana . condensation, thickening, in the way that air becomes a cloud, or water becomes ice. Its final state is jaDa, q.v. •• yathA vyomni vyomatvam Like spaciousness in the spacious sky dRSattvam dRSadi sthitam see/knowing.ness is situate in the see/knowing jalatvam ca jalasya antar and waterness is within the water jagattvam cit.ghane tathA and so too world.ness is in the condensation of Chit.Consciousness. y7193.004
* yathA vyomni vyomatvam . like spaciousness in the spacious sky dRSattvam dRSadi sthitam . solidity is situate in a stone jalatvam ca jalasya antar . and waterness is in the water jagattvam cit.ghane tathA . and so too world.ness is in the condensation of chit.Consciousness
स=अहंता.आदि.जगत्.दृश्यम् आशा.आकाश.विसारि_अपि ।
sa=ahaMtA.Adi.jagat.dRzyam AzA.AkAza.visAri_api |
महा.चित्.उदरम् विद्धि खम् शान्तम् शून्यता_उदितम् ॥७।१९३।५॥
mahA.cit.udaram viddhi kham zAntam zUnyatA_uditam ||7|193|5||
.
sa=ahaMtA.Adi.jagad.dRzyam . with its states of "I"dentity as the world.percept
AzA.AkAza.visAri_api
mahA.cit.udaram viddhi . the essence of the Great.Consciousness you should know as . kham zAntam zUnyatA.uditam – your.own tranquil sky, arisen as emptiness.
*vlm.5. Though the world, appears to be spread on all sides of space; yet_it is no more than an empty vacuity, lying calm and quiet, in the hollow womb of the great_intellect.
*sv.3.5_.. Just as there is space (distance) in space, there is this creation in brahman, the infinite consciousness.
जीवस्य_अस्मिन्_विमूढस्य परे_अपरिमित.उदये ।
jIvasya_asmin_vimUDhasya pare_aparimita.udaye |
प्रस्फुरन् च_अपि संसार.पिशाच उपशाम्यति ॥७।१९३।६॥
prasphuran ca_api saMsAra.pizAca upazAmyati ||7|193|6||
.
of the living.Jîva.sya asmin.here/in.this vimUDha.foolish/stupid.sya in
pare.xx
a.un.parimita.measured/moderate.udaya.rise.e
prasphuran.xx c
a.and/also api.even.tho\very saMsAra.Convolution.pizAca.Pishâcha.Butcher*
upazAmyati.xx
.
*vlm.6. This world appearing so fair and perspicuous, to the sight of ignorant people; vanishes as a phantom into nothing, at the sight of the boundless glory of the transcendent god.
*sv.6.7 When this realisation arises in the jiva, this goblin known as samsara is set at rest, though it may still appear to be.
भेद.उपलब्धिः गलति व्यवहारवतः अपि_अलम् ।
bheda.upalabdhi: galati vyavahAravata: api_alam |
जडस्य_इव_अ.जडस्य_एव वीचेः इव जल.उदरे ॥७।१९३।७॥
jaDasya_iva_a.jaDasya_eva vIce: iva jala.udare ||7|193|7||
.
bheda .division/difference.
upalabdhi:
galati
vyavahAra.conduct/custom/business.vat.like.a: api.even.tho\very alam.enuff/assez jaDa.inert/numb/dense.sya iva a.not.jaDa.inert/numb/dense.sya eva.indeed\only/very
of the vIci.e:
iva in the jala.water.udara.belly/womb\interior\inside/within.e
.
*vlm.7. The impression of difference and duality, existing between the creator and creation, among worldly men; vanishes upon reflection, like waves into the waters of the sea.
*sv.6.7 When this realisation arises in the jiva, this goblin known as samsara is set at rest, though it may still appear to be.
क्व_अपि_अज्ञान.रवौ याते प्रताप.आदि_आकारे भृशम् ।
kva_api_ajJAna.ravau yAte pratApa.Adi_AkAre bhRzam |
संसार.सत्ता.आदि.वसः_याति_अस्तम् स निशागमः ॥७।१९३।८॥
saMsAra.sattA.Adi.vasa:_yAti_astam sa nizAgama: ||7|193|8||
.
kva api in the ajJAna.not.Knowing/unwisdom.ravi.sun.au yAta.having.come.e
pratApa.xx
.Adi.&c.AkAra.embodiment/formation.e bhRzam.often/repeatedly/intensely saMsAra.Convolution.sattA.Realness.Adi.&c.
vasa.xx:
yAti.coming.to astamita.set/ceased/dead sas.he/it
nizAgama.xx:
.
*sv.8 When the sun of ignorance sets, then the heat of sorrow ceases and the daylight known as conviction in the reality of samsara comes to an end.
*vlm.8. The existence of the world, together with all our miseries in it, before the light of our liberation; as the darkness of night flies away at sunrise, and the light of the day disappears, before the gloom of night.
भाव.अभावेषु कार्येषु जरा.मरण.जन्मसु ।
bhAva.abhAveSu kAryeSu jarA.maraNa.janmasu |
ज्ञ आजवम् जवी.भावे तिष्ठन् अपि न तिष्ठति ॥७।१९३।९॥
jJa* Ajavam javI.bhAve tiSThan api na tiSThati ||7|193|9||
.
in thz bhava.should.become.abhAva.absence/unBecoming.eSu kArya.effect/to.do/duty.eSu jarA.maraNa.janmasu in senility & death & birth
jJa.wise/knower Ajava.xx.m
javI.xx.bhAva.xx.e
tiSThanti.they.remain api.even.tho\very na.not tiSThati.remaining
.
*sv.9 Freed from ignorance, the knower of the truth engages himself in all kinds of activity as part of this pattern of birth, death and old age, etc., and continues to be, though in truth he is not.
*vlm.9. Whether in plenty or poverty, or in birth, death or disease; or in the troubles and turmoils of the world, the wise man remains unshaken, though he may be overpowered by them.
न_अविद्या_अस्ति ह न भ्रान्तिः न दुःखम् न सुख.उदयः ।
na_avidyA_asti ha na bhrAnti: na du:kham na sukha.udaya: |
विद्या_अविद्या सुखम् दुःखम् इति ब्रह्म_एव निर्मलम् ॥७।१९३।१०॥
vidyA_avidyA sukham du:kham iti brahma_eva nirmalam ||7|193|10||
.
there exist
no ignorance, no delusion, no sorrow, no arising of pleasure
:
this knowledge, ignorance, pleasure, sorrow are only immaculate Immensity
.
* na.no avidyA.ignorance . asti* ha –_is_= na.no . bhrAnti.delusion: = na.no du:kha.pain.m = na.no sukha.pleasure.udaya.rising: + vidyA.Learning & avidyA.ignorance sukha.pleasure.m du:kha.pain.m . iti brahma_eva nirmalam – as such are only the immaculate Brahman Immensity
.
*sv.10 There is no ignorance here, no delusion, no sorrow nor pleasure. Knowledge and ignorance, pleasure and pain are all brahman alone.
*vlm.10. There is no knowing nor error in this world, nor any pain or pleasure, or distress or delight_in it; but they are all attributes of the deity, whose pure nature is unsullied by them.
#*ha - ind. (prob. orig. identical with #gha घ, and used as a particle for emphasizing a preceding word, esp. if it_begins a sentence closely connected with another; very frequent_in the ब्राह्मणs and सूत्रs, and often translatable by) indeed, assuredly, verily, of course, then &c (often with other particles e.g. with tu.eva त्व् एव, u उ, sma स्म, vai वै &c; na ha न ह, "not_indeed"; also with interrogatives and relatives e.g. yad_dha यद् ध, "when indeed"; kad_dha कद् ध, "what then?" sometimes with impf. orpf.; in later language very commonly used as a mere expletive, esp. at the end of a verse) RV. &c &c
**var.TPD: nAvidyAstIha_.. ||
* na.no avidyA.ignorance . asti* ha –_is_= na.no . bhrAnti.delusion: = na.no du:kha.pain.m = na.no sukha.pleasure.udaya.rising: + vidyA.Learning & avidyA.ignorance sukha.pleasure.m du:kha.pain.m . iti brahma_eva nirmalam – as such are only the immaculate Brahman Immensity.
परिज्ञातम् सत्_एतत् तु यावत्_ब्रह्म_एव निर्मलम् ।
parijJAtam sat_etat tu yAvat_brahma_eva nirmalam |
अ.परिज्ञातम् अस्माकम् अ.ब्रह्म आत्म न विद्यते ॥७।१९३।११॥
a.parijJAtam asmAkam a.brahma Atma na vidyate ||7|193|11||
.
but when this Sat is realized
it is only the pure brahman.
for us there's no unrealized
self apart from that pure brahman
.
parijJAtam sat_etat tu . but realized being is This. .
yAvad brahmaiva nirmalam – so long as the immaculate Immensity is . aparijJAtam asmAkam – unrealized by us . a.brahma.Atma na vidyate . a self apart from the Immensity is not known.to.be.
*sv. In the light of knowledge it is realised as brahman; in the absence of knowledge, there is nothing which can be designated as non.brahman.
*vlm. I have come to know, that this existence is the immaculate brahma himself; and is the want of our knowledge, which says anything to be beside the spirit of the Great God.
* parijJAtam sat_etat tu . but realized being is This. . yAvad brahmaiva nirmalam – so long as the immaculate Immensity is . aparijJAtam asmAkam – unrealized by us . a.brahma.Atma na vidyate . a self apart from the Immensity is not known.to.be.
प्रबुद्धः_अस्मि प्रशान्ता मे सर्वा एव कु.दृष्टयः ।
prabuddha:_asmi prazAntA me sarvA eva ku.dRSTaya: |
शान्तम् समम् सः_अहम् इदम् खम् पश्यामि जगत्.त्रयम् ॥७।१९३।१२॥
zAntam samam sa:_aham idam kham pazyAmi jagat.trayam ||7|193|12||
.
* prabuddha: asmi . I am awakened . prazAnta.tranquil: . me – in me are . sarvA: eva ku.dRSTaya: . all these mis.perceptions = zAntam samam so_aham . tranguil, equal, that I am, this sky I see, the Triple World
.
*sv.12 I am enlightened and all my perverse thoughts have been set at rest. I am at peace and equanimous. I am that, and I see this world as pure void.
*??? vlm.p.11 I have come to know that this existence is pure brahman himself. Lack of knowledge means thinking there is anything other than the spirit of the great God. {there is no "Great God" here. VLM is tireless in his mistranslation.}
सम्यक्_ज्ञातम् यावत्_इदम् जगत्_ब्रह्म_एव केवलम् ।
samyak.jJAtam yAvat_idam jagat_brahma_eva kevalam |
अज्ञात_आत्मा.भवत्_ब्रह्म ज्ञात.आत्मनि_अधुना स्थितम् ॥७।१९३।१३॥
ajJAta_AtmA.bhavat_brahma jJAta.Atmani_adhunA sthitam ||7|193|13||
.
samyak.jJAtam yAvat_idam
as.much.as this is perfectly known
jagat_brahma eva kevalam
the world is wholly the brahman.Immensity
ajJAta.AtmA.bhavad_brahma
jJAta.Atmani adhunA sthitam . x.
*sv.13 Prior to enlightenment_brahman was, but as self.ignorance; now the same brahman is as self.knowledge.
*vlm.13. Perfect knowledge tells us, all these worlds to be but_brahma himself; but want of this knowledge says, I was no brahma before, but have now becomes so by my knowledge.
ज्ञात.अज्ञातम् अ.निर्भासम् ब्रह्म_एकम् अजरम् तथा ।
jJAta.ajJAtam a.nirbhAsam brahma_ekam ajaram tathA |
शून्यत्व.एकत्व=नीलत्व.रूपम् एकम् नभः_यथा ॥७।१९३।१४॥
zUnyatva.ekatva=nIlatva.rUpam ekam nabha:_yathA ||7|193|14||
.
jJAta.ajJAtam – known & unknown a.nirbhAsam without
brahma ekam ajaram tathA zUnyatva.ekatva=nIlatva.rUpam ekam nabho yathA
.
*sv.14 As knowledge or as ignorance, as known or as unknown, brahman alone is at all times, just as the sky is one though it is void, it is undivided and it is blue.
*vlm.14. The known and the unknown, the dark and the bright are all but_brahma, as vacuity and unity, and brightness and blueness, do all appertain to the one and same sky.
निर्वाणम् आसे गत.शङ्कम् आसे
nirvANam Ase gata.zaGkam Ase
निरीहम् आसे सुसुखे_अहम् आसे ।
nirIham Ase susukhe_aham Ase |
यथा.स्थितम् नित्यम् अनन्तम् आसे
yathA.sthitam nityam anantam Ase
तत्_एवम् आसे न कथम् समासे ॥७।१९३।१५॥
tat_evam Ase na katham samAse ||7|193|15||
.
nirvANam Ase
gata.zaGkam Ase
nirIham Ase susukhe_aham Ase
yathA.sthitam nityam anantam Ase
tad evam
Ase
na katham
samAse
x
*AS. Ase . The root as here is not the usual one (2P) used in the words like asmi. It_is as (1U) which has the gloss gati=dIpty.AdAneSu by pANinI. It has the meaning of going, shining etc. The form_Ase is the parokSa bhUta (perfect tense) form of the Atmanepada version. The last line uses the word samAsa in the sense of being joined or combined. Thus the meaning is "how come I was not one with brahma"? The commentator takes samAsa to mean brahma, being the totality of all existing things! AS
*sv.15 I am nirvana. I am free from doubt. I am free [nirIha]. I am blissful [su.sukha = su.su.kha]. / I am as I am [yathA.sthitam] as the infinite.
*vlm.15. I am extinct_in the deity (in my divine knowledge), and sit dauntless of anything; I am devoid of all desire, with my leaning in perfect_blessedness; I am as I am, ravished in my infinite bliss, without my sensibility of what or which.
सर्वम् सदा_एव_अहम् अनन्तम् एकम्
sarvam sadA_eva_aham anantam ekam
न किम्चित्_एव_अपि_अथवा_अति.शान्तः ।
na kimcit_eva_api_athavA_ati.zAnta: |
सर्वम् न किम्चित्_च सत्_एकम् अस्मि
sarvam na kimcit_ca sat_ekam asmi
न च_अस्मि चेति_इयम् अहो नु शान्तिः ॥७।१९३।१६॥
na ca_asmi ceti_iyam aho nu zAnti: ||7|193|16||
.
sarvam sadA eva Aham
I am ever the All
anantam ekam
boundless and one
na kim.cit.eva api_athavA ati.zAnta:
tho nothing at.all yet_beyond peace
sarvam na kim.cic_ca everything and not anything
sat_ekam asmi
I am the one that_is So
na ca asmi ceti
and if I am not
iyam aho nu zAnti:
this is indeed then Peace
.
*sv.16 I am the all at all times or I am nothing and at peace. I am the one reality and I am not. Wonderful is this supreme peace.
*vlm.16. I am wholly that one and sole entity, which is naught_but perfect tranquility; I see nothing but a calm and quiet, which utterly absorbs and enrapts me quite.
अधिगतम् अधिगम्यम् प्राप्तम् अप्राप्तम् अन्यैः
adhigatam adhigamyam prAptam aprAptam anyai:
गतम् इदम् अलम् अस्तम् वस्तु.जातम् समस्तम् ।
gatam idam alam astam vastu.jAtam samastam |
उदितमुदित.बोधम् तादृशम् यत्र भूयो
uditamudita.bodham tAdRzam yatra bhUyo
अस्तमय.समुदयानाम् नाम नाम_अपि न_अस्ति ॥७।१९३।१७॥
astamaya.samudayAnAm nAma nAma_api na_asti ||7|193|17||
.
adhigatam adhigamyam
prAptam aprAptam anyair
gatam idam alam astam
vastu.jAtam samastam
uditamudita.bodham tAdRzam yatra bhUyas
astamaya.samudayAnAm nAma nAmApi nAsti
*sv.17 What_is to be gained has been gained. The perception of the objects has been abandoned. True enlightenment has dawned and it shall never set again.
*vlm.17. Knowing the knowable (the unknown One) is to unknow one's self and ignore the visible; as this cognition continues to dawn in the soul, the whole cosmos sinks into oblivion and seems a block of stone, without the name and sign of anything being known.
.
oॐm
.
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cit saMvittyA_ucyate jIva:
संकल्पात्स मनो भवेत् ।
saMkalpAt sa: mana: bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
next Canto:
FM7194 RÂMA'S REPOSE 3.NV30 .z43
https://www.dropbox.com/s/gyidxy0c12gteou/fm7194%203.nv30%20rAma%27s%20REPOSE%20.z43.docx?dl=0
FM.7.150-FM.7.199
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+++
Jiva Das
FM7193 WHAT RAAMA KNOWS 3.NV29 .z17
https://www.dropbox.com/s/bxqavarjpyp8532/fm7193%203.nv29%20WHAT%20rAma%20KNOWS%20.z17.docx?dl=0
FM.7.150.FM.7.199
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oॐm
FM.7.193
WHAT RAAMA KNOWS
RAAMA said–
अनादिमध्यपर्यन्तम् न देवा नर्षयो विदुः ।
an.Adi.madhya.paryantam na devA* na RSaya: vidu: |
यत्पदम् तदिदम् भाति क्व जगत्क्व च दृश्यता ॥७।१९३।१॥
yat padam tat idam bhAti kva jagat kva ca dRzyatA ||7|193|1||
.
an.Adi.madhya.paryantam /
na devA* na RSaya: vidu: |
yat padam tat idam bhAti \
kva jagat kva ca dRzyatA
.
a state without beginning, middle, o&r end
neither the Gods nor Sages know
:
when That appears as This
where is the world?
and where are its phenomena
?
an..not./un..Adi.&c.madhya.middle paryanta.limit/edge/end.m na.not deva.God/deity.A* na.not RSi.poet/Rshi.s.aya: vidus.they.know | yat.what/which pada.condition.m tat.that/it/he idam.this.here bhAti.appear/shin/projecting kva.where jagat.world kva.where ca.and/also dRzya.percept/object.tA.ness
.
*sv. That reality which is beginningless and endless and which even the gods and the sages do not know, that reality alone shines:
*vlm. There is the only One alone whom neither the gods nor the rishis know or comprehend; He is without beginning, middle and end, and it is that being that thus shines himself, without this world and these phenomena.
द्वैत्ताद्वैतसमुद्भेदवाक्यसंदेहविभ्रमैः ।
dvaita.advaita.samudbheda.vAkya.saMdeha.vibhramai: |
अलमस्माकमाशान्तमाद्यम् रूपमनामयम् ॥७।१९३।२॥
alam asmAkam AzAntam Adyam rUpam anAmayam ||7|193|2||
.
dvaita.advaita.samudbheda./vAkya.saMdeha.vibhramai: |
alam asmAkam AzAntam \
Adyam rUpam anAmayam
.
with dvaita.dual.advaita.nondual.samudbheda.bursting.forth/appearance=vAkya.speech/declaration+saMdeha.doubt.vibhrama.confusion.i:.s . alam.enough! = asmAkam.our AzAnta.peaceful.m – Adya.primal.m rUpa.form.m anAmaya.uninfected.m.
.
*sv.2 what is 'world' and what is 'object'? Enough of this confusing argumentation concerning unity and diversity.
*vlm.2. It is useless to us to mind the difference, between the unity and duality, and to be led to the doubts created by the misleading verbiology of erroneous doctrines; without relying in the state of one tranquil and unvarying Spirit.
*jd.2 . dvaita.advaita.samudbheda=vAkya+saMdeha.vibhramai: . of these confusing doubts and arguments about duality and nonduality = alam – enough! =asmAkam AzAntam – ours is the peace of = Adyam rUpam anAmayam – the primal unfashioned (undiseased) form.
व्योमनि व्योम.भावानाम् प्रशान्तम् यादृगासितम् ।
vyomani vyoma.bhAvAnAm prazAntam yAdRk.Asitam |
तादृक्.चिद्व्योमनि स्फारत्रिजगद्व्योमभासनम् ॥७।१९३।३॥
tAdRk.cit.vyomani sphAra.trijagat.vyoma.bhAsanam ||7|193|3||
.
vyomani vyoma.bhAvAnAm /
prazAntam yAdRk.Asitam |
tAdRk.cit.vyomani sphAra.\trijagat.vyoma.bhAsanam
?.3 ..clearly, the world shines in space, like spots before the eyes, or cloud.castles
*vlm.3. The world is as clearly a vacuous body, appearing in the womb of vacuity; as the string of pearls and the aerial castles, that are seen in the open sky.
* in the vyoma.sky.space.ni . of the vyoma.sky.space.bhAva.state.AnAm.s . prazAnta.tranquil.m . yAdRk.however.Asita.seated/set.m . tAdRk.thatever – in the cit.Consciousness.vyoma.sky.space..ni . sphAra.extensive.trijagat.3world.vyoma.sky.space.bhAsana.shining.m.
यथा व्योमनि व्योमत्वम् दृषत्त्वम् दृषदि स्थितम् ।
yathA vyomani vyomatvam dRSattvam dRSadi sthitam |
जलत्वम् च जलस्यान्तर्जगत्त्वम् चिद्घने तथा ॥७।१९३।४॥
jalatvam ca jalasya antar jagattvam cit.ghane tathA ||7|193|4||
.
yathA.as/how
vyomani vyomatvam /
dRSattvam dRSadi sthitam |
jalatvam ca jalasya antar \
jagattvam cit.ghane tathA
.
waterness is in the water jagattvam cit.ghane tathA . and so too world.ness is in the condensation of chit.Consciousness
like vastness in the spacious sky
solidity is situate in a stone
and liquidity is in the water
and so too the condition of the world is
in the condensation of chit.Consciousness
.
* yathA vyomni vyomatvam . like spaciousness in the spacious sky dRSattvam dRSadi sthitam . solidity is situate in a stone jalatvam ca jalasya antar . and *vlm.4. The world is attached in the same manner, to the solidity of the invisible intellect; as vacuity is inherent in vacUm, lapidity in the stone, and fluidity in water.
*sv.3.5 .. Just as there is space (distance) in space, there is this creation in brahman, the infinite consciousness.
#ghana . condensation, thickening, in the way that air becomes a cloud, or water becomes ice. Its final state is jaDa, q.v. •• yathA vyomni vyomatvam Like spaciousness in the spacious sky dRSattvam dRSadi sthitam see/knowing.ness is situate in the see/knowing jalatvam ca jalasya antar and waterness is within the water jagattvam cit.ghane tathA and so too world.ness is in the condensation of Chit.Consciousness. y7193.004
* yathA vyomni vyomatvam . like spaciousness in the spacious sky dRSattvam dRSadi sthitam . solidity is situate in a stone jalatvam ca jalasya antar . and waterness is in the water jagattvam cit.ghane tathA . and so too world.ness is in the condensation of chit.Consciousness
साहंत्तादिजगद्दृश्यमाकाशविसार्यपि ।
sa=ahaMtA.Adi.jagat.dRzyam AzA.AkAza.visAri api |
महाचिदुदरम् विद्धि खम् शान्तम् शून्यतोदितम् ॥७।१९३।५॥
mahA.cit.udaram viddhi kham zAntam zUnyatA uditam ||7|193|5||
.
sa=ahaMtA.Adi.jagat.dRzyamwith its identities the "World"state
AzA.AkAza.visAri api |
mahA.cit.udaram viddhi kham zAntam zUnyatA uditam ||7|193|5||
.
sa=ahaMtA.Adi.jagad.dRzyam . with its states of "I"dentity as the world.percept
AzA.AkAza.visAri api
mahA.cit.udaram viddhi . the essence of the Great.Consciousness you should know as . kham zAntam zUnyatA.uditam – your.own tranquil sky, arisen as emptiness.
*vlm.5. Though the world, appears to be spread on all sides of space; yet it is no more than an empty vacuity, lying calm and quiet, in the hollow womb of the great intellect.
*sv.3.5 .. Just as there is space (distance) in space, there is this creation in brahman, the infinite consciousness.
जीवस्य.अस्मिन् विमूढस्य परे ऽपरिमित.उदये ।
jIvasya asmin vimUDhasya pare aparimita.udaye |
प्रस्फुरन् च अपि संसार.पिशाच उपशाम्यति ॥७।१९३।६॥
prasphuran ca api saMsAra.pizAca upazAmyati ||7|193|6||
.
of the living.Jîva.sya asmin.here/in.this vimUDha.foolish/stupid.sya in
pare.when next
un/im.parimita.measured/moderate.udaya.rise.e
prasphuran.projecting.
a.and/also api.even.tho\very saMsAra.Convolution.pizAca.Pishaacha.Butcher*
upazAmyati comes to peace
.
*vlm.6. This world appearing so fair and perspicuous, to the sight of ignorant people; vanishes as a phantom into nothing, at the sight of the boundless glory of the transcendent god.
*sv.6.7 When this realisation arises in the jiva, this goblin known as samsara is set at rest, though it may still appear to be.
भेद.उपलब्धिः गलति व्यवहारवतः अपि अलम् ।
bheda.upalabdhi: galati vyavahAravata: api alam |
जडस्य इव अ.जडस्य एव वीचेः इव जल.उदरे ॥७।१९३।७॥
jaDasya iva a.jaDasya eva vIce: iva jala.udare ||7|193|7||
.
bheda .division/difference.
upalabdhi:
galati
~vyavahAra.conduct/custom/business.vat.like.a: api.even.tho\very ~alam.enuff/assez ~jaDa.inert/numb/dense.sya iva a.not.jaDa.inert/numb/dense.sya eva.indeed\only/very
of the vIci.wave.e:
iva in the jala.water.udara.belly/womb\interior\inside/within.e
.
*vlm.7. The impression of difference and duality, existing between the creator and creation, among worldly men; vanishes upon reflection, like waves into the waters of the sea.
*sv.6.7 When this realisation arises in the jiva, this goblin known as samsara is set at rest, though it may still appear to be.
कवाप्यज्ञानरवौ याते प्रतापपाद्याकारे भृशम् ।
kva api ajJAna.ravau yAte pratApa.Adi AkAre bhRzam |
संसार.सत्ता.आदि.वसो यात्यास्तम् स निशागमः ॥७।१९३।८॥
saMsAra.sattA.Adi.vasa: yAti astam sa nizAgama: ||7|193|8||
.
kva api ajJAna.ravau yAte pratApa.Adi AkAre bhRzam |
saMsAra.sattA.Adi.vasa: \
yAti astam sa nizAgama:
.
kva api in the ~ajJAna.not.Knowing/unwisdom.ravi.sun.au ~yAta.having.come.to.e
pratApa
.Adi.&c.~AkAra.embodiment/formation.e ~bhRzam.often/repeatedly/intensely Samsaaara.Convolution.sattA.Realness.Adi.&c.
vasa.
yAti.coming.to astamita.set/ceased/dead sas.he/it
nizAgama.xx:
.
*sv.8 When the sun of ignorance sets, then the heat of sorrow ceases and the daylight known as conviction in the reality of samsara comes to an end.
*vlm.8. The existence of the world, together with all our miseries in it, before the light of our liberation; as the darkness of night flies away at sunrise, and the light of the day disappears, before the gloom of night.
भाव.अभावेषु कार्येषु जरा.मरण.जन्मसु ।
bhAva.abhAveSu kAryeSu jarA.maraNa.janmasu |
ज्ञ आजवम् जवी.भावे तिष्ठन् अपि न तिष्ठति ॥७।१९३।९॥
jJa* Ajavam javI.bhAve tiSThan api na tiSThati ||7|193|9||
.
in thz ~bhAva.presence/Becoming.~abhAva.absence/unBecoming.eSu ~kArya.effect/to.do/duty.eSu jarA.maraNa.janma.su in senility & death & birth
~jJa.wise/knower Ajava.m
javI.bhAva.e
~tiSThan.remaining/resting api.even.tho\very na.not tiSThati.remaining
.
*sv.9 Freed from ignorance, the knower of the truth engages himself in all kinds of activity as part of this pattern of birth, death and old age, etc., and continues to be, though in truth he is not.
*vlm.9. Whether in plenty or poverty, or in birth, death or disease; or in the troubles and turmoils of the world, the wise man remains unshaken, though he may be overpowered by them.
न अविद्या अस्ति ह न भ्रान्तिः न दुःखम् न सुख.उदयः ।
na avidyA asti ha na bhrAnti: na du:kham na sukha.udaya: |
विद्या अविद्या सुखम् दुःखम् इति ब्रह्म एव निर्मलम् ॥७।१९३।१०॥
vidyA avidyA sukham du:kham iti brahma eva nirmalam ||7|193|10||
.
na avidyA asti ha na bhrAnti: /
na du:kham na sukha.udaya: |
vidyA avidyA sukham du:kham \
iti brahma eva nirmalam
.
there exist
no ignorance, no delusion, no sorrow, no arising of pleasure
:
this knowledge, ignorance, pleasure, sorrow are only immaculate Immensity
.
* na.not.no ~avidyA.ignorance ~asti.is ha – is = na.no . ~bhrAnti.delusion: = na.no du:kha.pain.m = na.no sukha.pleasure.udaya.rising: + ~vidyA.science/knowledge & avidyA.ignorance sukha.pleasure.m du:kha.pain.m . iti brahma eva nirmala.m – as such are only the immaculate Brahman Immensity
.
*sv.10 There is no ignorance here, no delusion, no sorrow nor pleasure. Knowledge and ignorance, pleasure and pain are all brahman alone.
*vlm.10. There is no knowing nor error in this world, nor any pain or pleasure, or distress or delight in it; but they are all attributes of the deity, whose pure nature is unsullied by them.
#*ha . ind. (prob. orig. identical with #gha घ, and used as a particle for emphasizing a preceding word, esp. if it begins a sentence closely connected with another; very frequent in the ब्राह्मणs and सूत्रs, and often translatable by) indeed, assuredly, verily, of course, then &c (often with other particles e.g. with tu.eva त्व् एव, u उ, sma स्म, vai वै &c; na ha न ह, "not indeed"; also with interrogatives and relatives e.g. yad dha यद् ध, "when indeed"; kad dha कद् ध, "what then?" sometimes with impf. orpf.; in later language very commonly used as a mere expletive, esp. at the end of a verse) RV. &c &c
**var.TPD: nAvidyAstIha .. ||
* na.no avidyA.ignorance . asti* ha – is = na.no . bhrAnti.delusion: = na.no du:kha.pain.m = na.no sukha.pleasure.udaya.rising: + vidyA.Learning & avidyA.ignorance sukha.pleasure.m du:kha.pain.m . iti brahma eva nirmalam – as such are only the immaculate Brahman Immensity.
परिज्ञातम् सत् एतत् तु यावत् ब्रह्म एव निर्मलम् ।
parijJAtam sat etat tu yAvat brahma eva nirmalam |
अ.परिज्ञातम् अस्माकम् अ.ब्रह्म आत्म न विद्यते ॥७।१९३।११॥
a.parijJAtam asmAkam a.brahma Atma na vidyate ||7|193|11||
.
but when this Sat is realized
it is only the pure brahman.
for us there's no unrealized
self apart from that pure brahman
.
parijJAtam sat etat tu . but realized being is This. .
yAvad brahmaiva nirmalam – so long as the immaculate Immensity is . aparijJAtam asmAkam – unrealized by us . a.brahma.Atma na vidyate . a self apart from the Immensity is not known.to.be.
*sv. In the light of knowledge it is realised as brahman; in the absence of knowledge, there is nothing which can be designated as non.brahman.
*vlm. I have come to know, that this existence is the immaculate brahma himself; and is the want of our knowledge, which says anything to be beside the spirit of the Great God.
* parijJAtam sat etat tu . but realized being is This. . yAvad brahmaiva nirmalam – so long as the immaculate Immensity is . aparijJAtam asmAkam – unrealized by us . a.brahma.Atma na vidyate . a self apart from the Immensity is not known.to.be.
प्रबुद्धः अस्मि प्रशान्ता मे सर्वा एव कु.दृष्टयः ।
prabuddha: asmi prazAntA me sarvA eva ku.dRSTaya: |
शान्तम् समम् सः अहम् इदम् खम् पश्यामि जगत्.त्रयम् ॥७।१९३।१२॥
zAntam samam sa: aham idam kham pazyAmi jagat.trayam ||7|193|12||
.
* prabuddha: asmi . I am awakened . prazAnta.tranquil: . me – in me are . sarvA: eva ku.dRSTaya: . all these mis.perceptions = zAntam samam so aham . tranguil, equal, that I am, this sky I see, the Triple World
.
*sv.12 I am enlightened and all my perverse thoughts have been set at rest. I am at peace and equanimous. I am that, and I see this world as pure void.
*??? vlm.p.11 I have come to know that this existence is pure brahman himself. Lack of knowledge means thinking there is anything other than the spirit of the great God. {there is no "Great God" here. VLM is tireless in his mistranslation.}
सम्यक् ज्ञातम् यावत् इदम् जगत् ब्रह्म एव केवलम् ।
samyak.jJAtam yAvat idam jagat brahma eva kevalam |
अज्ञात आत्मा.भवत् ब्रह्म ज्ञात.आत्मनि अधुना स्थितम् ॥७।१९३।१३॥
ajJAta AtmA.bhavat brahma jJAta.Atmani adhunA sthitam ||7|193|13||
.
samyak.jJAtam yAvat idam
as.much.as this is perfectly known
jagat brahma eva kevalam
the world is wholly the brahman.Immensity
ajJAta.AtmA.bhavad brahma
jJAta.Atmani adhunA sthitam . x.
*sv.13 Prior to enlightenment brahman was, but as self.ignorance; now the same brahman is as self.knowledge.
*vlm.13. Perfect knowledge tells us, all these worlds to be but brahma himself; but want of this knowledge says, I was no brahma before, but have now becomes so by my knowledge.
ज्ञात.अज्ञातम् अ.निर्भासम् ब्रह्म एकम् अजरम् तथा ।
jJAta.ajJAtam a.nirbhAsam brahma ekam ajaram tathA |
शून्यत्व.एकत्व=नीलत्व.रूपम् एकम् नभः यथा ॥७।१९३।१४॥
zUnyatva.ekatva=nIlatva.rUpam ekam nabha: yathA ||7|193|14||
.
jJAta.ajJAtam – known & unknown a.nirbhAsam without
brahma ekam ajaram tathA zUnyatva.ekatva=nIlatva.rUpam ekam nabho yathA
.
*sv.14 As knowledge or as ignorance, as known or as unknown, brahman alone is at all times, just as the sky is one though it is void, it is undivided and it is blue.
*vlm.14. The known and the unknown, the dark and the bright are all but brahma, as vacuity and unity, and brightness and blueness, do all appertain to the one and same sky.
निर्वाणम् आसे गत.शङ्कम् आसे
nirvANam Ase gata.zaGkam Ase
निरीहम् आसे सुसुखे अहम् आसे ।
nirIham Ase susukhe aham Ase |
यथा.स्थितम् नित्यम् अनन्तम् आसे
yathA.sthitam nityam anantam Ase
तत् एवम् आसे न कथम् समासे ॥७।१९३।१५॥
tat evam Ase na katham samAse ||7|193|15||
.
nirvANam Ase
gata.zaGkam Ase
nirIham Ase susukhe aham Ase
yathA.sthitam nityam anantam Ase
tad evam
Ase
na katham
samAse
x
*AS. Ase . The root as here is not the usual one (2P) used in the words like asmi. It is as (1U) which has the gloss gati=dIpty.AdAneSu by pANinI. It has the meaning of going, shining etc. The form Ase is the parokSa bhUta (perfect tense) form of the Atmanepada version. The last line uses the word samAsa in the sense of being joined or combined. Thus the meaning is "how come I was not one with brahma"? The commentator takes samAsa to mean brahma, being the totality of all existing things! AS
*sv.15 I am nirvana. I am free from doubt. I am free [nirIha]. I am blissful [su.sukha = su.su.kha]. / I am as I am [yathA.sthitam] as the infinite.
*vlm.15. I am extinct in the deity (in my divine knowledge), and sit dauntless of anything; I am devoid of all desire, with my leaning in perfect blessedness; I am as I am, ravished in my infinite bliss, without my sensibility of what or which.
सर्वम् सदा एव अहम् अनन्तम् एकम्
sarvam sadA eva aham anantam ekam
न किम्चित् एव अपि अथवा अति.शान्तः ।
na kimcit eva api athavA ati.zAnta: |
सर्वम् न किम्चित् च सत् एकम् अस्मि
sarvam na kimcit ca sat ekam asmi
न च अस्मि चेति इयम् अहो नु शान्तिः ॥७।१९३।१६॥
na ca asmi ceti iyam aho nu zAnti: ||7|193|16||
.
sarvam sadA eva Aham
I am ever the All
anantam ekam
boundless and one
na kim.cit.eva api athavA ati.zAnta:
tho nothing at.all yet beyond peace
sarvam na kim.cic ca everything and not anything
sat ekam asmi
I am the one that is So
na ca asmi ceti
and if I am not
iyam aho nu zAnti:
this is indeed then Peace
.
*sv.16 I am the all at all times or I am nothing and at peace. I am the one reality and I am not. Wonderful is this supreme peace.
*vlm.16. I am wholly that one and sole entity, which is naught but perfect tranquility; I see nothing but a calm and quiet, which utterly absorbs and enrapts me quite.
अधिगतम् अधिगम्यम् प्राप्तम् अप्राप्तम् अन्यैः
adhigatam adhigamyam prAptam aprAptam anyai:
गतम् इदम् अलम् अस्तम् वस्तु.जातम् समस्तम् ।
gatam idam alam astam vastu.jAtam samastam |
उदितमुदित.बोधम् तादृशम् यत्र भूयो
uditamudita.bodham tAdRzam yatra bhUyo
अस्तमय.समुदयानाम् नाम नाम अपि न अस्ति ॥७।१९३।१७॥
astamaya.samudayAnAm nAma nAma api na asti ||7|193|17||
.
adhigatam adhigamyam
prAptam aprAptam anyair
gatam idam alam astam
vastu.jAtam samastam
uditamudita.bodham tAdRzam yatra bhUyas
astamaya.samudayAnAm nAma nAmApi nAsti
*sv.17 What is to be gained has been gained. The perception of the objects has been abandoned. True enlightenment has dawned and it shall never set again.
*vlm.17. Knowing the knowable (the unknown One) is to unknow one's self and ignore the visible; as this cognition continues to dawn in the soul, the whole cosmos sinks into oblivion and seems a block of stone, without the name and sign of anything being known.
@@@
DN7193 WHAT RAAMA KNOWS 3.NV29 .z17
सर्ग ७.१९३
sarga 7.193
राम उवाच ।
rAma uvAca |
अन्.आदि.मध्य.पर्यन्तम् न देवा न ऋषयः विदुः ।
an.Adi.madhya.paryantam na devA na RSaya: vidu: |
यत् पदम् तत् इदम् भाति क्व जगत् क्व च दृश्यता ॥७।१९३।१॥
yat padam tat idam bhAti kva jagat kva ca dRzyatA ||7|193|1||
द्वैत.अद्वैत.समुद्भेद.वाक्य.संदेह.विभ्रमैः ।
dvaita.advaita.samudbheda.vAkya.saMdeha.vibhramai: |
अलम् अस्माकम् आशान्तम् आद्यम् रूपम् अनामयम् ॥७।१९३।२॥
alam asmAkam AzAntam Adyam rUpam anAmayam ||7|193|2||
व्योमनि व्योम.भावानाम् प्रशान्तम् यादृक्.आसितम् ।
vyomani vyoma.bhAvAnAm prazAntam yAdRk.Asitam |
तादृक्.चित्.व्योमनि स्फार.त्रिजगत्.व्योम.भासनम् ॥७।१९३।३॥
tAdRk.cit.vyomani sphAra.trijagat.vyoma.bhAsanam ||7|193|3||
यथा व्योमनि व्योमत्वम् दृषत्त्वम् दृषदि स्थितम् ।
yathA vyomani vyomatvam dRSattvam dRSadi sthitam |
जलत्वम् च जलस्य अन्तर् जगत्त्वम् चित्.घने तथा ॥७।१९३।४॥
jalatvam ca jalasya antar jagattvam cit.ghane tathA ||7|193|4||
स=अहंता.आदि.जगत्.दृश्यम् आशा.आकाश.विसारि अपि ।
sa=ahaMtA.Adi.jagat.dRzyam AzA.AkAza.visAri api |
महा.चित्.उदरम् विद्धि खम् शान्तम् शून्यता उदितम् ॥७।१९३।५॥
mahA.cit.udaram viddhi kham zAntam zUnyatA uditam ||7|193|5||
जीवस्य अस्मिन् विमूढस्य परे अपरिमित.उदये ।
jIvasya asmin vimUDhasya pare aparimita.udaye |
प्रस्फुरन् च अपि संसार.पिशाच उपशाम्यति ॥७।१९३।६॥
prasphuran ca api saMsAra.pizAca upazAmyati ||7|193|6||
भेद.उपलब्धिः गलति व्यवहारवतः अपि अलम् ।
bheda.upalabdhi: galati vyavahAravata: api alam |
जडस्य इव अ.जडस्य एव वीचेः इव जल.उदरे ॥७।१९३।७॥
jaDasya iva a.jaDasya eva vIce: iva jala.udare ||7|193|7||
क्व अपि अज्ञान.रवौ याते प्रताप.आदि आकारे भृशम् ।
kva api ajJAna.ravau yAte pratApa.Adi AkAre bhRzam |
संसार.सत्ता.आदि.वसः याति अस्तम् स निशागमः ॥७।१९३।८॥
saMsAra.sattA.Adi.vasa: yAti astam sa nizAgama: ||7|193|8||
भाव.अभावेषु कार्येषु जरा.मरण.जन्मसु ।
bhAva.abhAveSu kAryeSu jarA.maraNa.janmasu |
ज्ञ आजवम् जवी.भावे तिष्ठन् अपि न तिष्ठति ॥७।१९३।९॥
jJa Ajavam javI.bhAve tiSThan api na tiSThati ||7|193|9||
न अविद्या अस्ति ह न भ्रान्तिः न दुःखम् न सुख.उदयः ।
na avidyA asti ha na bhrAnti: na du:kham na sukha.udaya: |
विद्या अविद्या सुखम् दुःखम् इति ब्रह्म एव निर्मलम् ॥७।१९३।१०॥
vidyA avidyA sukham du:kham iti brahma eva nirmalam ||7|193|10||
परिज्ञातम् सत् एतत् तु यावत् ब्रह्म एव निर्मलम् ।
parijJAtam sat etat tu yAvat brahma eva nirmalam |
अ.परिज्ञातम् अस्माकम् अ.ब्रह्म आत्म न विद्यते ॥७।१९३।११॥
a.parijJAtam asmAkam a.brahma Atma na vidyate ||7|193|11||
प्रबुद्धः अस्मि प्रशान्ता मे सर्वा एव कु.दृष्टयः ।
prabuddha: asmi prazAntA me sarvA eva ku.dRSTaya: |
शान्तम् समम् सः अहम् इदम् खम् पश्यामि जगत्.त्रयम् ॥७।१९३।१२॥
zAntam samam sa: aham idam kham pazyAmi jagat.trayam ||7|193|12||
सम्यक् ज्ञातम् यावत् इदम् जगत् ब्रह्म एव केवलम् ।
samyak.jJAtam yAvat idam jagat brahma eva kevalam |
अज्ञात आत्मा.भवत् ब्रह्म ज्ञात.आत्मनि अधुना स्थितम् ॥७।१९३।१३॥
ajJAta AtmA.bhavat brahma jJAta.Atmani adhunA sthitam ||7|193|13||
ज्ञात.अज्ञातम् अ.निर्भासम् ब्रह्म एकम् अजरम् तथा ।
jJAta.ajJAtam a.nirbhAsam brahma ekam ajaram tathA |
शून्यत्व.एकत्व=नीलत्व.रूपम् एकम् नभः यथा ॥७।१९३।१४॥
zUnyatva.ekatva=nIlatva.rUpam ekam nabha: yathA ||7|193|14||
निर्वाणम् आसे गत.शङ्कम् आसे
nirvANam Ase gata.zaGkam Ase
निरीहम् आसे सुसुखे अहम् आसे ।
nirIham Ase susukhe aham Ase |
यथा.स्थितम् नित्यम् अनन्तम् आसे
yathA.sthitam nityam anantam Ase
तत् एवम् आसे न कथम् समासे ॥७।१९३।१५॥
tat evam Ase na katham samAse ||7|193|15||
सर्वम् सदा एव अहम् अनन्तम् एकम्
sarvam sadA eva aham anantam ekam
न किम्चित् एव अपि अथवा अति.शान्तः ।
na kimcit eva api athavA ati.zAnta: |
सर्वम् न किम्चित् च सत् एकम् अस्मि
sarvam na kimcit ca sat ekam asmi
न च अस्मि चेति इयम् अहो नु शान्तिः ॥७।१९३।१६॥
na ca asmi ceti iyam aho nu zAnti: ||7|193|16||
अधिगतम् अधिगम्यम् प्राप्तम् अप्राप्तम् अन्यैः
adhigatam adhigamyam prAptam aprAptam anyai:
गतम् इदम् अलम् अस्तम् वस्तु.जातम् समस्तम् ।
gatam idam alam astam vastu.jAtam samastam |
उदितमुदित.बोधम् तादृशम् यत्र भूयो
uditamudita.bodham tAdRzam yatra bhUyo
अस्तमय.समुदयानाम् नाम नाम अपि न अस्ति ॥७।१९३।१७॥
astamaya.samudayAnAm nAma nAma api na asti ||7|193|17||
॥
.
oॐm
.
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