fm7160 3.oc05..06 Heavens and Hells .z56

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Oct 5, 2018, 8:39:52 PM10/5/18

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DAILY READINGS st 6 October, 2018

fm6064 2.oc06 jIvaTa—The Story's End .z36

https://www.dropbox.com/s/wgi3bg7ynay0rvr/fm6064%202.oc06%20jIvaTa%E2%80%94The%20Story%27s%20End%20.z36.docx?dl=0

fm7160 3.oc05..06 Heavens and Hells .z56

https://www.dropbox.com/s/8cx9vl35myw7jbh/fm7160%203.oc05..06%20Heavens%20and%20Hells%20.z56.docx?dl=0

fm3110 1.oc05-06 AFFECTIVE PSYCHOLOGY .z67

https://www.dropbox.com/s/uhhymmz3nhgmwxn/fm3110%201.oc05-06%20AFFECTIVE%20PSYCHOLOGY%20.z67.docx?dl=0

fm7160 3.oc05..06 Heavens and Hells .z56

https://www.dropbox.com/s/8cx9vl35myw7jbh/fm7160%203.oc05..06%20Heavens%20and%20Hells%20.z56.docx?dl=0

Oॐm

Heavens and Hells

Vasishtha said—

x01

वसिष्ठ उवाच ।

vipazciti vadati_evam tat.vRttAntam avekSitum |

iva lokAntaram bhAnu: pAdai:_dUrAyatai:_yayau ||7|160|1||

vipazciti vadati_evam tat.vRttAntam avekSitum |

iva lokAntaram bhAnu: pAdai:_dUrAyatai:_yayau ||7|160|1||

so the Scholar speaks.of this prophetic news

as the sun passed.to the other world with his wandering feet...

vipazciti vadati_evam tad.vRttAntam

when_vipashchit gave this news

avekSitum iva

as.if to consider it the sun

lokAntaram bhAnu:

pAdai:_dUrAyatai:_yayau

~vlm.7160.1 VALMÎKI related:—As Vipaschit was going on saying these things, the sun wishing to put an end to his speech, proceeded with his rapid strides to enlighten another world.

~sv.7160.1-3 VALMÎKI said: The king dazaratha made adequate provision for the maintenance of vipazcit (bhAsa).

#viS -> #vekS - #vekSyati – will perform, be active •• *vekSita, #avekSita • or see #avekS +

#IkS -> #avekS -> *avekSita – beheld, viewed +

y02|Ø

udabhUt pUrayan_AzA dina-paryanta-dundubhi: |

tuSTAbhi:_iva nirmukta: digbhi: jaya.jaya~Arava: ||2||

udabhUt pUrayan_AzA dina-paryanta-dundubhi: |

tuSTAbhi:_iva nirmukta: digbhi: jaya.jaya~Arava: ||2||

udabhUt_pUrayan-n_AzA

dina-paryanta-dundubhi: |

tuSTAbhi:_iva nirmukta: digbhi: jaya.jaya~Arava: - x.

~vlm.7160.2. Loud trumpets gave the alarm of the departing day, and filled the air on all sides with their swelling sound: and all the quarters of heaven seemed to reach in their joy, the fanfare of victory.

~sv.7160.1-3 VALMÎKI said: The king dazaratha made adequate provision for the maintenance of vipazcit (bhAsa).

z03

vipazcite dazaratha: gRhat Aradhana~Adikam |

rAjya~anurUpam vibhavam pra.uttasthau kalpayat kramAt ||3||

vipazcite dazaratha: gRhat Aradhana~Adikam |

rAjya~anurUpam vibhavam pra.uttasthau kalpayat kramAt ||3||

vipazcite dazaratha:_gRhat-Aradhana~Adikam - x +

rAjya~anurUpam vibhavam prottasthau kalpayat_kramAt - x +

~vlm.7160.3. The king Dasharatha gave Vipashchit, many gifts in money, maidservants and houses; and bestowed on him many rich and royal presents worthy of kings, and then rose from his seat.

~sv.7160.1-3 VALMÎKI said: The king dazaratha made adequate provision for the maintenance of vipazcit (bhAsa).

#sthA -> #utthA - ut>sthA ->#protthA , #prottiSThati - to rise , spring up , start_MBh.KSS. • #prottasthau.

04|o/

राज-राम-वसिष्ठ-आद्या मिथ: कृत्वा विसर्जनम् ।

यथाक्रमम् पूजनम् च प्रययु: स्वास्पदानि ते ॥७।१६०।४॥

rAja-rAma-vasiSTha~AdyA mitha: kRtvA visarjanam |

yathAkramam pUjanam ca prayayu: svAspadAni te ||4||

rAja-rAma-vasiSTha~AdyA

mitha: kRtvA visarjanam - x +

yathAkramam pUjanam ca

prayayu: svAspadAni te - x +

~vlm.7160.4. The King, RAma and Vasishtha, having taken leave of the assembly, and saluted one another in their proper order, retired to their respective abodes.

~sv.7160.4 At that time, another day came to an end.

05|o/

स्नात्वा भुक्त्वा निशाम् नीत्वा प्रभाते पुनर् आययु: ।

तेन.एव संनिवेशेन सा सभा संस्थिता_अभवत् ॥७।१६०।५॥

snAtvA bhuktvA nizAm nItvA prabhAte puna:_Ayayu: |

tena_eva saMnivezena sA sabhA saMsthitA_abhavat ||5||

snAtvA bhuktvA nizAm nItvA

prabhAte puna:_Ayayu: - x +

tena_eva saMnivezena

sA sabhA saMsthitA_abhavat - x +

~vlm.7160.5. Then having bathed and refreshed themselves, they passed the night in ease and repose; then resorted to the assembly in the morning, and were seated in their respective seats.

~sv.7160.5 The next day the members of the assembly gathered again and

06|Ø

क्रमान् मुनिर् उवाच.अथ ताम् यथाप्रस्तुताम् कथाम् ।

kramAn_muni:_uvAca_atha tAm yathAprastutAm kathAm |

शशी.इव.अमृतम् आह्लादम् उद्गिरन् मुख-दीप्तिभि: ॥७।१६०।६॥

zazI_iva_amRtam AhlAdam udgirat mukha-dIptibhi: ||6||

kramAt muni:_uvAca_atha - after that the muni told next =

tAm yathAprastutAm kathAm - that tale resumed +

zazI_iva_amRtam AhlAdam x

udgirat mukha-dIptibhi: - x +

~vlm.7160.6. The sage Vasishtha then resumed the subject of the last discourse; and spoke his sweet words with such complacence of his countenance, as if the comely moon was shedding her ambrosial beams, from her bright and cooling face.

x07

rAjan na_iyam avidyA_iyam a-satyA_iva satI sthitA |

na_IdRzena_api yatnena nirNItA_eSA vipazcitA ||7||

rAjan na_iyam avidyA_iyam a-satyA_iva satI sthitA |

na_IdRzena_api yatnena nirNItA_eSA vipazcitA ||7||

rAjan_na_iyam avidyA_iyam

a-satyA_iva satI sthitA - x +

na_IdRzena_api yatnena

nirNItA_eSA vipazcitA - x +

~vlm.7160.7. Let me tell you, O king, that Vipaschit has not been able with all his endeavours, to ascertain the true nature of Ignorance; nor is it an error of the mind which makes the unreal appear as real.

~sv.7160.7 Surely, that which is seen here is not ignorance. That is why vipazcit could not find its limits or its extent.

y08

a-vidyA_evam a-vijJAtA cirA_anantA_avabhAsate |

parijJAtA tu na_asti_eva mRgatRSNA-nadI yathA ||8||

a-vidyA_evam a-vijJAtA cirA_anantA_avabhAsate |

parijJAtA tu na_asti_eva mRgatRSNA-nadI yathA ||8||

a-vidyA_evam a-vijJAtA

cirA_anantA_avabhAsate - x +

parijJAtA tu na_asti_eva

mRgatRSNA-nadI yathA – as a mirage-river

~vwv.1448/8. Thus, Nescience, when not known (or understood), appears as lasting a long time and infinite. But, when known (or understood), it does not at all exist, as the river of a mirage.

~vlm.7160.8. The nature of Ignorance as long as it is unknown, appears to be eternal and endless; but being understood, it proves to be as null and nothing, as the limpid water in a mirage.

~sv.7160.8 It remains ignorance only as long as it is not rightly understood. When its reality is seen, it is realised that there was never ever any 'water in the mirage'.

z09

mantriNa: te, mahAbuddhe, bhAsya_asya vipazcita: |

iti vRttam tvam iti_asya svayam eva hi dRSTavAn ||9||

mantriNa: te, mahAbuddhe, bhAsya_asya vipazcita: |

iti vRttam tvam iti_asya svayam eva hi dRSTavAn ||9||

mantriNa: te

mahAbuddhe

bhAsya_asya vipazcita: - x +

iti vRttam tvam iti_asya svayam eva hi dRSTavAn - x.

~vlm.7160.9. You have already heard, O wise monarch, the narration of Bhása the minister of Vipaschit; and shall now hear of his liberation in his living state.

~sv.7160.9 You have yourself seen all this with your own eyes and heard it from the lips of this vipazcit (or bhAsa).

x10|Ø

sadRza:_ayam ita: tvAbhi: kathAbhi: jJAta-tat.pada: |

avidyAyAm prazAntAyAm jIvanmukta: bhaviSyati ||10||

sadRza:_ayam ita: tvAbhi: kathAbhi: jJAta-tat.pada: |

avidyAyAm prazAntAyAm jIvanmukta: bhaviSyati ||10||

sadRza:_ayam ita: x

tvAbhi: kathAbhi: - by these tales =

jJAta-tat.pada: - x +

avidyAyAm prazAntAyAm - x =

jIvanmukta: bhaviSyati - x

~vlm.7160.10. It is likely that he will come to be acquainted with truth from some other source or discourse, and then he will be liberated in his life time; by being freed from his ignorance.

~sv.7160.10 He, too, will be enlightened like all of you when he listens to our discourse.

y11

avidyA_iti dhRtA saMvit brahmaNA_Atmani sattayA |

tat.bhrameNa_asat_api_asyA: tat.rUpam iva lakSyate ||11||

avidyA_iti dhRtA saMvit brahmaNA_Atmani sattayA |

tat.bhrameNa_asat_api_asyA: tat.rUpam iva lakSyate ||11||

avidyA

iti dhRtA saMvit

brahmaNA_Atmani sattayA - x +

tad.bhrameNa |

asad_api_asyA: tad.rUpam iva lakSyate - x.

~vwv.1416.y7.160.11. The perception that is #avidyA (or Nescience) is possessed by Brahman, which is Reality, in itself. Then, though unreal, it is perceived as if its nature is real, on account of delusion.

~vlm.7160.11. And because this ignorance or Avidyá, is ever accompanied with Intellect of the Lord himself, it is for this very reason, that the unreality is erroneously taken for the reality itself.

~sv.7160.11 When Brahman holds on to the awareness of ignorance, this ignorance seems to be real. On account of this delusion, the unreal appears to be real.

z12

yadA brahma~AtmikA_eva_iyam avidyA na_itara~AtmikA |

tadA_asti_eSA_aparijJAtA parijJAtA na bhidyate ||12||

yadA brahma~AtmikA_eva_iyam avidyA na_itara~AtmikA |

tadA_asti_eSA_aparijJAtA parijJAtA na bhidyate ||12||

yadA brahma~AtmikA_eva_iyam

avidyA na_itara~AtmikA - x +

tadA_asti_eSA_a-parijJAtA

parijJAtA na bhidyate - x.

~vwv.1450/12. When this Nescience (or_avidyA) is only of the nature of Brahman (or the Absolute Reality) and is not of the nature of any other, then, this exists when not known and is not separated (or different from Brahman) when known.

~vlm.7160.12. If this ignorance-avidya-nescience, be an attribute of god, then it is no other than the very god; and the unknown or the mysterious nature, is not otherwise than the inscrutable nature of god.

~sv.7160.12 When it is realised that this ignorance is Brahman, then it is realised to be non-different from Brahman and that division disappears.

x13

avidyA_evam anantA_iyam nAnA-prasava-zAlinI |

jaDA hRdyA rasa.mayI moha-mAdhava-maJjarI ||13||

avidyA_evam anantA_iyam nAnA-prasava-zAlinI |

jaDA hRdyA rasa.mayI moha-mAdhava-maJjarI ||13||

avidyA_evam

anantA_iyam nAnA-prasava-zAlinI - x +

jaDA hRdyA rasa.mayI moha-mAdhava-maJjarI - x.

~vlm.7160.13. This ignorance is infinity (in the infinity of created things), and is productive of endless shoots like the sprouts of spring, some of which are insipid and others sapid, some are luscious, while others are mellow and enebriating.

~sv.7160.13-20 This ignorance gives rise to the most fascinating objects, though it itself is nothing.

y14

anta:zUnyA granthimatI zlakSNA su.aGkura-kaNTakA |

jadA rasamayI dIrghA latA_iva vana-vaiNavI ||14||

anta:zUnyA granthimatI zlakSNA su.aGkura-kaNTakA |

jadA rasamayI dIrghA latA_iva vana-vaiNavI ||14||

anta:zUnyA granthimatI

zlakSNA sv.aGkura-kaNTakA - x +

jadA rasamayI dIrghA latA_iva vana-vaiNavI - x.

vlm.14 Some grow like thorny plants and are all hollow inside and outside. Others are straight and herb-like, such as juicy sugarcane.

z15

phala~AzaGkA mudhA_eva_ati.niSphalA citta.hAriNI |

a.kAla-puSpa-mAlA_iva zreyasA na_abhinanditA ||15||

phala~AzaGkA mudhA_eva_ati.niSphalA citta.hAriNI |

a.kAla-puSpa-mAlA_iva zreyasA na_abhinanditA ||15||

phala~AzaGkA x

mudhA_eva_ati.niSphalA x

citta.hAriNI |

a.kAla-puSpa-mAlA_iva x

zreyasA na_abhinanditA - x

fruit-AzaGkA

mudhA_eva all.in.vain

ati.niSphalA citta.hAriNI - x +

a.kAla-puSpa-mAlA_iva

zreyasA na_abhinanditA - x.

~vlm.7160.15. Some of them are unfruitful and unprofitable, and others are attractive of the heart by their untimely blossoming, which is predicative of evil only and no desirable good. (Early blossoms are ominous).

~sv.7160.13-20 This ignorance gives rise to the most fascinating objects, though it itself is nothing.

16|Ø

न किम्.चिद् रूपिणी पीना नानाभुवन-पूरिणी ।

na kim.cit_rUpiNI pInA nAnAbhuvana-pUriNI |

भूत.आकुला निरालोका सु.दीर्घा.इव तमो.मयी ॥७।१६०।१६॥

bhUta~AkulA nirAlokA su.dIrghA_iva tama:_mayI ||16||

na kim.cit_rUpiNI - x =

pInA - x =

nAnA-bhuvana-pUriNI - x +

bhUta~AkulA nirAlokA x

su.dIrghA_iva tamo.mayI - x.

~vlm.7160.16. Avidyá or Nescience has no form nor shape, save that of its shapeless bulk, which fills all worlds; it is a long and broad mass of darkness, and infested by demons and devils (that take in the dark and at night).

~sv.7160.13-20 This ignorance gives rise to the most fascinating objects, though it itself is nothing.

17|Ø

केशोण्द्रक-भ्रान्तिर् इव विचित्र-ग्रन्थि-वेष्टना ।

kezoNdraka-bhrAnti:_iva vicitra-granthi-veSTanA |

मिथ्या.एव दृश्यमाना खे_अ-दृश्यमाना न किम्.चन ॥७।१६०।१७॥

mithyA_eva dRzyamAnA khe_a-dRzyamAnA na kim.cana ||17||

kezoNdraka-bhrAnti: iva - like an optical illusion =

vicitra-granthi-veSTanA - x +

mithyA_eva dRzyamAnA

khe_a-dRzyamAnA - unseen in kha.Sky = =

na kim.cana - not at.all.

~vlm.7160.17. Like false light and phantasms in the open air, and like the linked and twisted motes of light curling about in the sky; do all these visibles appears to our view in the clear firmament, and are in reality but fallacies of our vision.

~sv.7160.13-20 This ignorance gives rise to the most fascinating objects, though it itself is nothing.

#veST -> #veSTanam - the act of surrounding or encompassing (kRta-veSTana, "surrounded", "beset" • a wrapper, girdle (veSTanaM.kR, "to bandage") •-• #mUrdha-v. - "head-covering", a turban, diadem.

18|o/

विचित्र-वर्णा विगुणा शून्ये च वितत-आकृति: ।

जड-स्पन्द_उत्पात.मयी शक्र.चापलता.इव खे ॥७।१६०।१८॥

vicitra-varNA viguNA zUnye ca vitata~AkRti: |

jaDa-spanda_utpAta.mayI zakra.cApalatA_iva khe ||18||

vicitra-varNA viguNA x

zUnye ca vitata~AkRti: |

jaDa-spanda_utpAta.mayI x

zakra.cApalatA_iva khe - x.

~vlm.7160.18. The variegated views which are stretched all about the empty air, without any connecting chain or link between them; are as the many coloured rainbows of heaven, which are described by the falling rains and melt into the empty air.

~sv.7160.13-20 This ignorance gives rise to the most fascinating objects, though it itself is nothing.

x19

jaDa-kallola-bahulA kaluSa~ullAsa-phenilA |

cakrAvarta~akSaya-mayI prAvRSi_iva taraGgiNI ||19||

jaDa-kallola-bahulA kaluSa~ullAsa-phenilA |

cakrAvarta~akSaya-mayI prAvRSi_iva taraGgiNI ||19||

jaDa-kallola-bahulA kaluSa~ullAsa-phenilA x

cakrAvarta~akSaya-mayI prAvRSi_iva taraGgiNI - x.

~vlm.7160.19. The world resembles a rainy river, with all its orbs appearing as the countless waves of water, with the dirty and foaming froths floting over it; and the fearful eddies and whirlpools, resembling the revolving planetary bodies.

y20

anArata-vahat_zUnya-jagat mRga-nadIzatA |

raja:rAzi=mayI rUkSA zava-bhU:_iva du:bhagA ||20||

anArata-vahat_zUnya-jagat mRga-nadIzatA |

raja:rAzi=mayI rUkSA zava-bhU:_iva du:bhagA ||20||

anArata-vahac-chUnya-jagan-mRga-nadIzatA –

x =

raja:rAzi=mayI |

rUkSA |

zava-bhU: iva dur.bhagA - x.

#Iz -> #Iza ->#nadIza - nadi-Iza –m.- "lord of the river", the ocean_paJc.

~vlm.7160.20. The world is a vast and dreary desert, ever exhibitingthe waters of mirage on its surface; while in reality but a body of dust, and filled with the ashes of dead bodies.

~sv.7160.13-20 This ignorance gives rise to the most fascinating objects, though it itself is nothing.

z21

antam prApnoti na yathA ciram svapna.pure caran |

jAgrat Akhye svapna.pure tathA_eva_asmin_ciram caran ||21||

antam prApnoti na yathA ciram svapna.pure caran |

jAgrat Akhye svapna.pure tathA_eva_asmin_ciram caran ||21||

antam prApnoti na x

yathA - as =

ciram svapna.pure caran for.long in Dream.City wandering =

jAgrad-Akhye - i known.as.Waking =

svapna.pure - in Dream.City =

tathA_eva - thus too =

asmiMz_ciram caran – here for.long wandering.

~vlm.7160.21. As a man wandering in the fairyland of his dream, finds no terminus of his journey; so have I been roving forever in the land of my waking dream, without finding any end to my travelling.

~sv.7160.21 One who sets out to investigate the extent of dreams soon discovers that they have no limit;

x22

yAni saMkalpa-jAlAni pratiSThAm AgatAni_alam |

tyakta_eka-dRzya-jAla.stha-dehAnAm dRDha-cetasAm ||22||

yAni saMkalpa-jAlAni pratiSThAm AgatAni_alam |

tyakta_eka-dRzya-jAla.stha-dehAnAm dRDha-cetasAm ||22||

yAni saMkalpa-jAlAni x

pratiSThAm AgatAni_alam |

tyakta-eka-dRzya-jAla.stha-dehAnAm -

of tyakta-eka-dRzya-jAla.stha-bodies =

dRDha-cetasAm - x.

~vlm.7160.22. The web of desires that I have been fondly weaving so long, proved at last to be fragile and frail; hence men of firm minds learn betimes, to abandon their desires for the whole range of visible objects.

~sv.7160.22 one who investigates the extent of the world-appearance arising in this ignorance soon discovers that it has none either.

x23

sthitAni tAni cit.vyomA koza-ratnAni_a-saMkaTam |

vimAna-pura-bhUmi.Adi-rUpeNa_ittham sthita~AtmanA ||23||

sthitAni tAni cit.vyomA koza-ratnAni_a-saMkaTam |

vimAna-pura-bhUmi.Adi-rUpeNa_ittham sthita~AtmanA ||23||

sthitAni tAni cid.vyomA

koza-ratnAni_a-saMkaTam - x +

vimAna-pura-bhUmy-Adi-rUpeNa

ittham sthita~AtmanA - x.

~vlm.7160.23. All those objects (ideas) that are contained in the empty space of the Intellect, are as precious germs safely stored in the casket of the mind; and appear by our misconception of them, as visible objects placed in the open space of air.

~sv.7160.23 The objects which have materialised on account of notions that arise in consciousness and which are abandoned by the perceiver of those notions who thereupon goes on to entertain other notions,.

z24

tAni_eva siddha-sadmAni vyomni bhAnti parasparam |

a.dRSTAni_api_a.saMkhyAni su.upalabdhAni_a.santi_api ||24||

tAni_eva siddha-sadmAni vyomni bhAnti parasparam |

a.dRSTAni_api_a.saMkhyAni su.upalabdhAni_a.santi_api ||24||

tAni_eva siddha-sadmAni - those very siddha-seats =

vyomni bhAnti parasparam - in the spacious sky appear one.by.one +

a-dRSTAni_api_a-saMkhyAni - unperceived tho innumerable =

su.upalabdhAni_a.santi_api - fully conceived tho nonexistent.

~vlm.24. Those worlds are as the celestial cities of the siddhas, which are situated in the air and are quite invisible to us; but these that appear to our view, are non-entities, and mere phantoms of our fancy.

~sv.7160.24 exist in space as the worlds of the siddhas, unaware of one another's existence.

* tAni_eva siddha-sadmAni - those very siddha-seats = vyomni bhAnti parasparam - in the spacious sky appear one.by.one + a-dRSTAni_api_a-saMkhyAni - unperceived tho innumerable = su.upalabdhAni_a.santi_api - fully conceived tho nonexistent.

x25

suvarNa-maNi-mANikya-mukta~avani-mayAni ca |

bhakSya-bhojya~anna-pAna~ADhya-rasAyana-sarAMsi ca ||25||

suvarNa-maNi-mANikya-mukta~avani-mayAni ca |

bhakSya-bhojya~anna-pAna~ADhya-rasAyana-sarAMsi ca ||25||

suvarNa-maNi-mANikya-mukta~avani-mayAni ca x

bhakSya-bhojya~anna-pAna~ADhya-rasAyana-sarAMsi ca - x =

gold-jewel-ruby-pearl-abundant worlds - x +

bhakSya-bhojya~anna-pAna~ADhya-rasAyana-sarAMsi ca - x.

~vlm.7160.25. The heavenly abodes of the siddhas or godly souls, are feigned as teeming in gold, precious gems and rubies, with rivers yielding pearls and fields of diamonds; they abound with victuals and eatables, and rivers running with limpid and drinkable waters.

~sv.7160.25-31 These worlds are of diverse natures and they are inhabited by diverse creatures.

y26|o/

madhu-madya-dadhi-kSIra-ghRta-kulya~AkulAni ca |

rasAyana.maya~AkAra-vanita~avalitAni ca ||26||

madhu-madya-dadhi-kSIra-ghRta-kulya~AkulAni ca |

rasAyana.maya~AkAra-vanita~avalitAni ca ||26||

madhu-madya-dadhi-kSIra-ghRta-kulya~AkulAni ca –

and x =

rasAyana.maya~AkAravanita~avalitAni ca - x.

~vlm.7160.26. They are said to abound in honey and wines, in milk and curds, in butter and clarified butter also; there are streams of sweet beverage, and celestials nymphs in groups.

~sv.7160.25-31 These worlds are of diverse natures and they are inhabited by diverse creatures.

z27

sarvartu-puSpa-phala-pallava-pUravanti

lIlA-vilola-lalana_Akulita_AlayAni |

saMkalpa.mAtra-racanena ca sarva.kAlam

sampanna-sarva-vibhava~utkara-saMkulAni ||27||

sarvartu-puSpa-phala-pallava-pUravanti

lIlA-vilola-lalana_Akulita_AlayAni |

saMkalpa.mAtra-racanena ca sarva.kAlam

sampanna-sarva-vibhava~utkara-saMkulAni ||27||

sarvartu-

in every season flowers & fruit & leafy branches full

lIlA-vilola-lalana~Akulita~AlayAni - x +

& w a merely conceptual construct

saMkalpa.mAtra-racanena ca

all.Time

sampanna-sarva.vibhava~utkara-saMkulAni - x.

~vlm.7160.27. There fruits and flowers grow in the gardens at all seasons, and heavenly damsels sport in the bowers at all times; and all sorts of gains and enjoyments, readily attends on the immediate desire of every body.

~sv.7160.25-31 These worlds are of diverse natures and they are inhabited by diverse creatures.

n|o/

सहस्र-चन्द्र-बिम्बानि शत-सूर्याणि कानि.चित् ।

सुवर्ण-अमृत-वेष-अम्बु.मय-भूतानि कानि.चित् ॥७।१६०।२८॥

sahasra-candra-bimbAni zata-sUryANi kAni.cit |

suvarNa~amRta-veSa~ambu.maya-bhUtAni kAni.cit ||28||

sahasra-candra-bimbAni

a thousand lunar reflections

zata-sUryANi hundreds of suns

kAni.cit - whatever +

suvarNa~amRta-veSa~ambu.maya-bhUtAni kAni.cit - x.

~vlm.7160.28. There a hundred suns are shining, on one side, and a thousand moons on another; and some inhabitants are dressed in gold and purple, while others are quaffing their fill of ambrosial draughts.

~sv.7160.25-31 These worlds are of diverse natures and they are inhabited by diverse creatures.

29|o/

स्व.इच्छा-तम:प्रकाशानि नित्य-आनन्द-मयानि च ।

कानि.चिन् नियमानानि तनु-तूल-लघूनि च ॥७।१६०।२९॥

sva.icchA-tama:prakAzAni nitya~Ananda-mayAni ca |

kAni.cin_niyamAnAni tanu-tUla-laghUni ca ||29||

sva.icchA-tamaH-prakAzAni - spontaneously (at will) dark or light =

nitya~Ananda-mayAni ca - or.else forms of eternal joy =

kAni.cit niyamAnAni |

tanu-tUla-laghUni ca - x.

~vlm.7160.29. There is a spontaneous darkness in one place; and full sunshine in another, and an everlasting joy in some place; and the siddhas or perfected spirits are continually wafted as by a breeze, from one of these to another, with their light and ponderous bodies.

~sv.7160.25-31 These worlds are of diverse natures and they are inhabited by diverse creatures.

30|o/

क्षण-उत्पत्ति विनाशानि कानि.चित् कलना-वशात् ।

अनन्त-स्वन्न-पानानि निर्जर-अमरणानि च ॥७।१६०।३०॥

kSaNa~utpatti vinAzAni kAni.cit_kalanA-vazAt |

ananta-svanna-pAnAni nirjara~amaraNAni ca ||30||

kSaNa~utpatti |

vinAzAni kAni.cit_kalanA-vazAt |

ananta-svanna-pAnAni |

nirjara~amaraNAni ca - x.

~vlm.7160.30. Some meet with their birth and death at each moment, white there are others that live to enjoy their everlasting joys of heaven.

~sv.7160.25-31 These worlds are of diverse natures and they are inhabited by diverse creatures.

x31

vicitra-saMnivezAni vicitra-vibhavAni ca |

sarvArtu-guNa-ramyANi sarva-kAma-mayAni ca ||31||

vicitra-saMnivezAni vicitra-vibhavAni ca |

sarvArtu-guNa-ramyANi sarva-kAma-mayAni ca ||31||

vicitra-saMnivezAni x

vicitra-vibhavAni ca x

sarva.Rrtu-guNa-ramyANi x

sarva-kAma-mayAni ca - x

~vlm.7160.31. There are magnificent palaces and great dignities of all sorts; it is fraught with the delights of all seasons, and filled with whatever is desirable to mind, and delectable to the spirit.

~sv.7160.25-31 These worlds are of diverse natures and they are inhabited by diverse creatures.

y32

tAni saMkalpa-jAlAni kila kalyANakArata: |

sthirANAm manasAm bhitti: katham evam bhavet_tu sA ||32||

tAni saMkalpa-jAlAni kila kalyANakArata: |

sthirANAm manasAm bhitti: katham evam bhavet_tu sA ||32||

tAni saMkalpa-jAlAni - those conceptual nets =

kila kalyANa.kArata: x

sthirANAm manasAm - of the Minds of the firm =

bhitti: - x =

katham evam bhavet_tu sA – but how can it be so?

~vlm.7160.32. But these desirable blessings, attending upon the pious deeds of virtuous; find no place in the quiet minds of the righteous, (which fixed divine felicity alone).

z33|o/

na_anyat kimcana nAma_iha brahma.mAtra-maya=Atmani |

sambhavati_aGga tena_etat_ucyatAm astu kiMmayam ||33||

na_anyat kimcana nAma_iha brahma.mAtra-maya=Atmani |

sambhavati_aGga tena_etat_ucyatAm astu kiMmayam ||33||

na~anyat_kim.cana nAma_iha

nothing U would call other here

brahma.mAtra-maya=Atmani - a measured mode of brahman in the self +

sambhavati

becomes

aGga

tena_etad_ucyatAm astu kiMmayam - x.

~vlm.7160.33. There is nothing that is desirable to the soul, which is devoted to the contemplation of Brahma only; say therefore, O ye unholy, of what good are all these blessings, if they do not lead to divine felicity.

~sv.7160.33 all these are also full of Brahman only.

34|Ø

सर्ग.आदाव्.एव सर्ग.आदि किम्.चन.अपि.इदम् अस्ति नो ।

sarga.Adau_eva sarga.Adi kim.cana_api_idam asti no |

कारण-अ.भावतस् तेन जगत् किम् अयम् अस्त्व् इदम् ॥७।१६०।३४॥

kAraNa~a.bhAvata: tena jagat_kim ayam astu_idam ||34||

sarga.Adau eva sarga.Adi kim.cana_api_idam asti no - x =

kAraNa~a.bhAvata: tena - w that lack of causal becoming =

jagat_kim ayam astu_idam – how is the world This?

~vlm.7160.34. vlm.7.160.34. If in the beginning there was no creation at all, owing to its want of a creator; say then what is this world, of what it is composed, and how came it to existence.

~sv.7160.34 Right in the beginning of creation, there was no cause and hence there was no creation at all. The infinite consciousness conceives of infinite notions and these materialise where those notions arise.

35|Ø

संकल्प्यन्ते निरन्तानि किल तानि यथा यथा ।

saMkalpyante nirantAni kila tAni yathA yathA |

चितौ तथा तथा भान्ति का.इव.अत्र वद चित्रता ॥७।१६०।३५॥

citau tathA tathA bhAnti kA_iva_atra vada citratA ||35||

saMkalpyante nirantAni kila tAni yathA yathA |

citau tathA tathA bhAnti kA_iva_atra vada citratA - x.

~vlm.7160.35. If the world is not the act of causality and nothing in reality, then how does it appear to be existent? It is the everlasting will of god, that manifests itself in the manner in the Divine Mind; just as we see the display of our rising thought and wishes in our mind.

~sv.7160.35-39 He who considers two things (like this world and heaven) to be real, obtains both these. Some siddhas consider hell to be real too and it appears to be real. That which is firmly believed to exist is experienced by that person physically, for the body is only mind.

36|Ø

इदानीम् अपि हे साधो त्वम् अप्य् अन्ये ऽपि के ऽपि वा ।

idAnIm api he sAdho tvam api_anye_api ke_api vA |

तीव्र-संवेग-संकल्प-नगराण्य् एवम् एव खे ॥७।१६०।३६॥

tIvra-saMvega-saMkalpa-nagarANi_evam eva khe ||36||

idAnIm api he sAdho tvam api_anye_api ke_api vA |

tIvra-saMvega-saMkalpa.nagarANi_evam eva khe - x.

~vlm.7160.36. It is even so, O ye simpletons, that you or I or he, come to see our imaginary castles in the air; by the stretch of our imagination, or the liveliness or flight of our fancy.

x37

kurvanti_eka.rasa.abhyAsAt yadi nAma yadRcchayA |

tat tAni_idam vapu: tyaktvA prApnuvanti_a-cireNa khe ||37||

kurvanti_eka.rasa.abhyAsAt yadi nAma yadRcchayA |

tat tAni_idam vapu: tyaktvA prApnuvanti_a-cireNa khe ||37||

kurvanti_eka.rasa_abhyAsAt x

yadi nAma yadRcchayA |

tat tAni_idam vapu: tyaktvA x

prApnuvanti_a-cireNa khe - x.

~vlm.7160.37. He who has the single object of divine felicity, for his sole pursuit in life; comes to attain the same supreme bliss, after he forsakes his mortal body.

y38

ya: tu_idam kalpitam ca dve vastunI anuvartate |

svarga.Adivat_avApnoti prApnoti_eva_ekam eka.dhI: ||38||

ya: tu_idam kalpitam ca dve vastunI anuvartate |

svarga.Adivat_avApnoti prApnoti_eva_ekam eka.dhI: ||38||

ya: tu_idam kalpitam ca dve vastunI anuvartate - x +

svarga.Adivad_avApnoti

prApnoti_eva_ekam eka.dhI: - x.

~vlm.7160.38. But whoso pursues after the two fold objects of heaven and heavenly bliss, by means of his religious rites and sacrifices in this life; acquires both of them afterwards, as the unity of purpose secures one only to one.

z39

siddhA: sadA vibhAnti_evam yathA_anta:kalpanA-vazAt |

naraka.AdIni du:khAni tathA_eva_AbhAnti kalpanAt ||39||

siddhA: sadA vibhAnti_evam yathA_anta:kalpanA-vazAt |

naraka.AdIni du:khAni tathA_eva_AbhAnti kalpanAt ||39||

siddhA: sadA vibhAnti_evam x

yathA_anta:kalpanA-vazAt |

naraka.AdIni du:khAni tathaiva_AbhAnti kalpanAt - x.

~vlm.7160.39. The siddhas reign in the said manner, according to the thoughts in their minds; while the unholy are doomed to the torments of hell, owing to the sinful thoughts of their minds.

यद्.यत् संवेद्यते किम्.चित् तत् तथा_अप्य् अनुभूयते । सति वा_अ-सति देहे_अस्मिन् देह एव मनो.मय: ॥७।१६०।४०॥

yad.yat saMvedyate kim.cit_tat_tathA_api_anubhUyate | sati vA_a-sati dehe_asmin_deha eva mano.maya: ||40||

yad.yat saMvedyate

anything that is conceived

kim.cit_tat_tathA_api_anubhUyate

whatever it may be is experienced

sati vA_a-sati dehe in a real or unreal body

asmin_deha eva mano.maya: -

in this body it is Mind.made.

~vlm.7160.40. Whatever one thinks upon, he feels the same in himself, as long as he possesses his mortal body; and after he loses his material body, he feels it in his mind, which is but a part of the body.

~sv.40-42 The jîva abandons a particular state when it leaves one body and then there itself entertains the notion of another state. If the notion is good, it experiences a good world and if it is evil, it experiences an evil world. If it thinks of the world of the siddhas, it experiences it; if its thoughts are impure, it experiences hell then and there.

जीव:_त्यजति यद्.भावे एकाम् देह.मयीम् धियम् । तद्.भाव-एक.मयीम् अन्याम् आशु तत्रैव पश्यति ॥७।१६०।४१॥

jIva: tyajati yad.bhAve ekAm deha.mayIm dhiyam | tad.bhAva-eka.mayIm anyAm Azu tatraiva pazyati ||41||

the Living.jIva forsaking yad.bhAve ekAm deha.mayIm dhiyam |

tad.bhAva-eka.mayIm

anyAm Azu

tatraiva pazyati – there too seeing.

~vlm.7160.41. When a living person quits one body for another, he carries with him the same mind into the other that he had in the prior one, and sees the same things in its thoughts, which he was accustomed to look upon before.

n|o/

शुभा संविच्_छुभांल्_लोकान् संपश्यति_अ.शुभा-शुभान् ।

ख-आत्मिका ख-आत्मकान् एव चिरम् वा_अनुभवति_अपि ॥७।१६०।४२॥

zubhA saMvit_zubhAn_lokAn sampazyati_a.zubhA-zubhAn |

kha~AtmikA kha~AtmakAn eva ciram vA_anubhavati_api ||42||

zubhA saMvit – a good Awareness =

zubhAn_lokAn sampazyati – beholds pure worlds =

a.zubhA-zubhAn / a=subha~azubhAn |

kha~AtmikA |

kha~AtmakAn_eva |

ciram vA_anubhavati_api - x.

~vlm.7160.42. A good conscience has all goodly prospects before it, as a vitiated soul meets with ghastly aspects on all sides; the airy mind sees only such aerial shapes in its vacuity.

x43

siddhA siddha-purANi_eva pazyati_anubhavati_api |

cit-azuddhAni rUpANi du:khAni narakeSu_ati ||43||

siddhA siddha-purANi_eva pazyati_anubhavati_api |

cit-azuddhAni rUpANi du:khAni narakeSu_ati ||43||

siddhA siddha-purANi_eva x

pazyati_anubhavati_api x

cid-a.zuddhAni rUpANi x

du:khAni narakeSvati - x.

~vlm.7160.43. Pure souls only come to enjoy the sights of these siddha cities in the air, but impure spirits are subjected to suffer their torments in hell.

~sv.7160.43-56 In hell, the jîva experiences diverse sufferings and calamities — like being pierced by arrows, having the chest hammered by rocks, embracing a red-hot pillar, being burnt alive, eating each other's bodies in hunger, swimming in rivers of blood and pus, feeling 'That evil action has led to this evil experience'.

y44|o/

ghUrNat-pASANa-yamala-giri-cakraka-peSaNam |

tatra_andha.kUpa-patanam punar-uddhAra-varjitam ||44||

ghUrNat-pASANa-yamala-giri-cakraka-peSaNam |

tatra_andha.kUpa-patanam punar-uddhAra-varjitam ||44||

ghUrNat-pASANa-yamala-giri-cakraka-peSaNam x

tatra_andha.kUpa-patanam x

punar-uddhAra-varjitam - x.

~vlm.7160.44. There is a continual rotation of the unwieldy stones of grinding mills, for crushing the vicious souls; and the hurling of wicked into blind wells or dark pits, out of which they can rise no more.

z45

dAruNena_atizItena deham pASANatAm gatam |

bhUta~aGgAra.maya~ananta-maru-mArga~Aspadam vapu: ||45||

dAruNena_atizItena deham pASANatAm gatam |

bhUta~aGgAra.maya~ananta-maru-mArga~Aspadam vapu: ||45||

dAruNena_atizItena x

deham pASANatAm gatam x

bhUta~aGgAra.maya~ananta-maru-mArga~Aspadam vapu: - x

~vlm.7160.45. There some bodies are cast amidst the frozen snows, where they are petrified to stones; and many are thrown into the burning coals of devils, or led amidst the burning sands of trackless deserts.

46|o/

पूत-अङ्गार-मय-अम्भोद-सरद्-अङ्गार-वर्षणम् ।

तप्त-नाराच-निकर-परुषासार-dAरुणम् ॥७।१६०।४६॥

pUta~aGgAra-maya~ambhoda-sarad-aGgAra-varSaNam |

tapta-nArAca-nikara-paruSAsAra-dAruNam ||46||

pUta~aGgAra-maya~ambhoda-sarat-aGgAra-varSaNam -

m pUta-coals-maya-raincloud-sarat-coals-raining =

tapta-nArAca-nikara-paruSAsArad-AruNam –

m tapta-nArAca-nikara-paruSAsAra-dAruNa.

~vlm.7160.46. The clouds dropped down living fire, and the skies poured forth fiery showers; and red-hot bolts and arrows darted down from heaven.

47|Ø

वहत् पाषाण-चक्र-असि-सरिदाकाश-संचरम् ।

vahat_pASANa-cakra~asi-sarit AkAza-saMcaram |

वक्षो-मुक्त.अम्बुद.आकार-कुठार.अघात-भेदनम् ॥७।१६०।४७॥

vakSa: mukta_ambuda_AkAra-kuThAra~aghAta-bhedanam ||47||

vahat - x =

pASANa-cakra~asi-saridAkAza-saMcaram -

m stone-discus-sword-stream-sky-saMcara =

vakSa: mukta~ambuda~AkAra-kuThAra~a.ghAta-bhedanam –

m vakSa: mukta-raincloud-AkAra-kuThAra~a.ghAta-bhedana.

~vlm.7160.47. Stones and disks and swords, were floating on the running stream of the sky; and falling like fragments of clouds upon the breasts of the accurst, and breaking them as with the strokes of felling axes.

~sv.7160.43-56 In hell, the jîva experiences diverse sufferings and calamities — like being pierced by arrows, having the chest hammered by rocks, ....

48|o/

तप्ताय: परुषाश्लेषच्छमिच्छमिति-मज्जनम् ।

बृहत्-कट-कटा-शब्द-शस्त्र-यन्त्र-निपीडनम् ॥७।१६०।४८॥

taptAya: paruSAzleSacchamicchamiti-majjanam |

bRhat-kaTa-kaTA-zabda-zastra-yantra-nipIDanam ||48||

taptAya: paruSAzleSa-cchamiccham iti-majjanam |

bRhat-kaTa-kaTA-zabda-zastra-yantra-nipIDanam - x.

~vlm.7160.48. The hot iron sleets and brimstones, falling with a hissing sound; and weapons were hurled from engines, with a loud tremendous noise.

x49|o/

cakra-vajra-gaDA-prAsa-zUla~asi-zara-varSaNam |

zAlmalI-grahaNam pAzam ku.zakti-zata.todanam ||49||

cakra-vajra-gaDA-prAsa-zUla~asi-zara-varSaNam |

zAlmalI-grahaNam pAzam ku.zakti-zata.todanam ||49||

cakra-vajra-gaDAprAsa-zUlAsi-zara-varSaNam |

zAlmalI-grahaNam pAzam kuzakti-zata.todana.painful-m - x.

~vlm.7160.49. Missiles and bolts and discs, together with pikes and clubs, and swords and shafts were falling in showers; and traps and tackles and malls and mallets were striking in hundred.

y50

tapta-saikata-sambhAra-pAta-pAtAla-majjanam |

dIpat-channa~anala-bhayam bRhat-vAyasa-carvaNam ||50||

tapta-saikata-sambhAra-pAta-pAtAla-majjanam |

dIpat-channa~anala-bhayam bRhat-vAyasa-carvaNam ||50||

hot-sand-sambhAra-pAta-pAtAla-majjanam |

dIpac-channa~anala-bhayam

bRhad-vAyasa-carvaNam - x.

~vlm.7160.50. There the hot and burning sands, buried the passengers under the ground; and there burning meteors were falling like torches; while large ravens were devouring the dead bodies around.

#sic* -> #sikatA ->#saikata, #saikatI -adj.- sandy , gravelly , consisting or made of sand_SBr.&c. • -n.- a sandbank , sandy shore or soil , any bank or shore_MBh. • #saikatika -adj.- belonging or relating to sandbanks; living in doubt and error (= #bhrAnti-jIvin. or #saMdeha-j. • –m.- an ascetic or religious mendicant.

#sambhAra: - bringing together or near; preparation, provision, materials, necessaries; possession, property; plenty, abundance, high degree.

z51

nir.nirgama_akRza.aGgAra-mahA.aGgAra-pravezanam |

zara-zakti-gadA-prAsa-bhuzuNDI-cakra-vedhanam ||51||

nir.nirgama_akRza.aGgAra-mahA.aGgAra-pravezanam |

zara-zakti-gadA-prAsa-bhuzuNDI-cakra-vedhanam ||51||

nirnirgama~akRza~aGgAra-mahAGgAra-pravezanam -

m nirnirgama~akRza~aGgAra-mahAGgAra-pravezana =

zara-zakti-gadA-prAsa-bhuzuNDI-cakra-vedhanam -

m arrow-spear-gadA-prAsa-bhuzuNDI-cakra-vedhana =

~vlm.7160.51. Blazing piles also ingulphed the dead, from which they could never get out; while darts and spears and bolts and arrows, were peircing[~piercing] the other bodies all about.

52|Ø

क्षुत्-क्षोभ-परुष-प्रेत-व्रात-अन्योन्य.अङ्ग-चर्वणम् ।

kSut-kSobha-paruSa-preta-vrAta~anyonya_aGga-carvaNam |

ताल.उत्ताल.अतिपुरुष-शिलातल-निपातनम् ॥७।१६०।५२॥

tAla_uttAla_ati.puruSa-zilAtala-nipAtanam ||52||

kSut-kSobha-paruSa-preta=vrAta~anyonya~aGga-carvaNam -

m hunger-kSobha-paruSa-preta=vrAta~anyonya~aGga-carvaNa =

tAla~uttAla~ati.puruSa=zilAtala-nipAtanam - x.

~vlm.7160.52. Hunger and dismay and excruciating pains, tormented by turns, the bodies of dead apostates; while others were hurled down from high hills and heights, on rough and hard stones below.

53|o/

रुधिरामेध्य-पङ्क-अङ्क-पूय-नद्य्.आदि-संकटम् ।

शिला-शस्त्र.मयाश्वेभ-पाद-पाषाण-पेषणम् ॥७।१६०।५३॥

rudhirAmedhya-paGka~aGka-pUya-nady.Adi-saMkaTam |

zilA-zastra.mayAzvebha-pAda-pASANa-peSaNam ||53||

blood-filth-mud-aGka-pUya-nadi.Adi-saMkaTam |

mountain-weapon.made-sword-elephant.foot-stone-crush/pounding - x.

~vlm.7160.53. Some were weltering in blood, and rolling in pools of dirt, rotten flesh and disgusting pus; and others were crushed under stones and weapons, and beneath the feet of horses and elephants.

~sv.7160.43-56 In hell, the jîva experiences ..., swimming in rivers of blood and pus, feeling 'That evil action has led to this evil experience'.

54|o/

स्वभ्र-आभा-उलूक-लिखितम् जन-ओघ-मुसलाहतम् ।

शिर:कर-खुर-स्कन्ध-खण्ड_उत्क-गृध्र-मण्डलम् ॥७।१६०।५४॥

su.abhra~AbhA-ulUka-likhitam jana-ogha-musalAhatam |

zira:kara-khura-skandha-khaNDa_utka-gRdhra-maNDalam ||54||

great.cloud-AbhA-owl-likhitam

jana-ogha-musala~Ahatam |

head-hand-hoof-shoulder-piece-excited-vulture-flock - x.

~vlm.7160.54. Hungry vultures and owls, were picking up and tearing the dead bodies, out of caves and places; and their limbs and members, were mangled and scattered all over the ground.

x55

etasmAt ku.kRtAt etat phalam iti_eva bhAvanAt |

pazyati_evam deza-dRDhAt_avisaMvAdi-vistRta: ||55||

etasmAt ku.kRtAt etat phalam iti_eva bhAvanAt |

pazyati_evam deza-dRDhAt_avisaMvAdi-vistRta: ||55||

etasmAt ku.kRtAt etat x

phalam iti_eva bhAvanAt x

pazyati_evam deza-dRDhAt_x

avisaMvAdi-vistRta: - x

etasmAt ku.kRtAd from this misdeed this fruit

just so

thru bhAvanA.Imagining

sees so

place-dRDhAd*avisaMvAdi.noncontradiction-vistRta: - x.

~vlm.7160.55. It is thus that men are prepossessed, with these thoughts of the punishment of their guilt, from the sacred writings; and thereby come to suffer the same, both in their bodies and minds, from their inward impressions of them.

y56

yat nAma kimcana kadAcana cetanam khe

bhAtam na bhAtam athavA yat apUrvam eva |

tat kalpanAt bhavati tat.mayam eva tat_hi

tasmAt ciram ca calati_iti yadRcchayA_eva ||56||

yat nAma kimcana kadAcana cetanam khe

bhAtam na bhAtam athavA yat apUrvam eva |

tat kalpanAt bhavati tat.mayam eva tat_hi

tasmAt ciram ca calati_iti yadRcchayA_eva ||56||

yan_nAma kim.cana

what's namely anything whatever whenever affected in Ur sky

visible or else not visible

what is not full ever

tat_kalpanAt

That thru imagination becomes a mode of That

hi |

tasmAt_ciram ca calati

iti yadRcchayA_eva - x.

~vlm.7160.56. Whatever form or figure, ever appears in the vacuum of the Intellect; or whatsoever is dreamt or thought of at anytime; the same holds fast the imagination, and presents itself before the mirror of the mind of its own accord.

oॐm

DAILY READINGS st 6 October, 2018

fm6064 2.oc06 jIvaTa—The Story's End .z36

https://www.dropbox.com/s/wgi3bg7ynay0rvr/fm6064%202.oc06%20jIvaTa%E2%80%94The%20Story%27s%20End%20.z36.docx?dl=0

fm7160 3.oc05..06 Heavens and Hells .z56

https://www.dropbox.com/s/8cx9vl35myw7jbh/fm7160%203.oc05..06%20Heavens%20and%20Hells%20.z56.docx?dl=0

fm3110 1.oc05-06 AFFECTIVE PSYCHOLOGY .z67

https://www.dropbox.com/s/uhhymmz3nhgmwxn/fm3110%201.oc05-06%20AFFECTIVE%20PSYCHOLOGY%20.z67.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

+++

sarga 7.160

vasiSTha* uvAca |

vipazciti vadati_evam tat.vRttAntam avekSitum |

iva lokAntaram bhAnu: pAdai:_dUrAyatai:_yayau ||7|160|1||

udabhUt pUrayan_AzA dina-paryanta-dundubhi: |

tuSTAbhi:_iva nirmukta: digbhi: jaya.jaya~Arava: ||2||

vipazcite dazaratha: gRhat Aradhana~Adikam |

rAjya~anurUpam vibhavam pra.uttasthau kalpayat kramAt ||3||

04 05 ६॥

rAjan na_iyam avidyA_iyam a-satyA_iva satI sthitA |

na_IdRzena_api yatnena nirNItA_eSA vipazcitA ||7||

a-vidyA_evam a-vijJAtA cirA_anantA_avabhAsate |

parijJAtA tu na_asti_eva mRgatRSNA-nadI yathA ||8||

mantriNa: te, mahAbuddhe, bhAsya_asya vipazcita: |

iti vRttam tvam iti_asya svayam eva hi dRSTavAn ||9||

sadRza:_ayam ita: tvAbhi: kathAbhi: jJAta-tat.pada: |

avidyAyAm prazAntAyAm jIvanmukta: bhaviSyati ||10||

avidyA_iti dhRtA saMvit brahmaNA_Atmani sattayA |

tat.bhrameNa_asat_api_asyA: tat.rUpam iva lakSyate ||11||

yadA brahma~AtmikA_eva_iyam avidyA na_itara~AtmikA |

tadA_asti_eSA_aparijJAtA parijJAtA na bhidyate ||12||

avidyA_evam anantA_iyam nAnA-prasava-zAlinI |

jaDA hRdyA rasa.mayI moha-mAdhava-maJjarI ||13||

anta:zUnyA granthimatI zlakSNA su.aGkura-kaNTakA |

jadA rasamayI dIrghA latA_iva vana-vaiNavI ||14||

phala~AzaGkA mudhA_eva_ati.niSphalA citta.hAriNI |

a.kAla-puSpa-mAlA_iva zreyasA na_abhinanditA ||15||

16 १७॥ 18

jaDa-kallola-bahulA kaluSa~ullAsa-phenilA |

cakrAvarta~akSaya-mayI prAvRSi_iva taraGgiNI ||19||

anArata-vahat_zUnya-jagat mRga-nadIzatA |

raja:rAzi=mayI rUkSA zava-bhU:_iva du:bhagA ||20||

antam prApnoti na yathA ciram svapna.pure caran |

jAgrat Akhye svapna.pure tathA_eva_asmin_ciram caran ||21||

yAni saMkalpa-jAlAni pratiSThAm AgatAni_alam |

tyakta_eka-dRzya-jAla.stha-dehAnAm dRDha-cetasAm ||22||

sthitAni tAni cit.vyomA koza-ratnAni_a-saMkaTam |

vimAna-pura-bhUmi.Adi-rUpeNa_ittham sthita~AtmanA ||23||

tAni_eva siddha-sadmAni vyomni bhAnti parasparam |

a.dRSTAni_api_a.saMkhyAni su.upalabdhAni_a.santi_api ||24||

suvarNa-maNi-mANikya-mukta~avani-mayAni ca |

bhakSya-bhojya~anna-pAna~ADhya-rasAyana-sarAMsi ca ||25||

madhu-madya-dadhi-kSIra-ghRta-kulya~AkulAni ca |

rasAyana.maya~AkAra-vanita~avalitAni ca ||26||

sarvartu-puSpa-phala-pallava-pUravanti

lIlA-vilola-lalana_Akulita_AlayAni |

saMkalpa.mAtra-racanena ca sarva.kAlam

sampanna-sarva-vibhava~utkara-saMkulAni ||27||

28 29 30

vicitra-saMnivezAni vicitra-vibhavAni ca |

sarvArtu-guNa-ramyANi sarva-kAma-mayAni ca ||31||

tAni saMkalpa-jAlAni kila kalyANakArata: |

sthirANAm manasAm bhitti: katham evam bhavet_tu sA ||32||

na_anyat kimcana nAma_iha brahma.mAtra-maya=Atmani |

sambhavati_aGga tena_etat_ucyatAm astu kiMmayam ||33||

३४॥ ३५॥ ३६॥

kurvanti_eka.rasa.abhyAsAt yadi nAma yadRcchayA |

tat tAni_idam vapu: tyaktvA prApnuvanti_a-cireNa khe ||37||

ya: tu_idam kalpitam ca dve vastunI anuvartate |

svarga.Adivat_avApnoti prApnoti_eva_ekam eka.dhI: ||38||

siddhA: sadA vibhAnti_evam yathA_anta:kalpanA-vazAt |

naraka.AdIni du:khAni tathA_eva_AbhAnti kalpanAt ||39||

40 41 42

siddhA siddha-purANi_eva pazyati_anubhavati_api |

cit-azuddhAni rUpANi du:khAni narakeSu_ati ||43||

ghUrNat-pASANa-yamala-giri-cakraka-peSaNam |

tatra_andha.kUpa-patanam punar-uddhAra-varjitam ||44||

dAruNena_atizItena deham pASANatAm gatam |

bhUta~aGgAra.maya~ananta-maru-mArga~Aspadam vapu: ||45||

46 ४७॥ 48

cakra-vajra-gaDA-prAsa-zUla~asi-zara-varSaNam |

zAlmalI-grahaNam pAzam ku.zakti-zata.todanam ||49||

tapta-saikata-sambhAra-pAta-pAtAla-majjanam |

dIpat-channa~anala-bhayam bRhat-vAyasa-carvaNam ||50||

nir.nirgama_akRza.aGgAra-mahA.aGgAra-pravezanam |

zara-zakti-gadA-prAsa-bhuzuNDI-cakra-vedhanam ||51||

५२॥ 53 54

etasmAt ku.kRtAt etat phalam iti_eva bhAvanAt |

pazyati_evam deza-dRDhAt_avisaMvAdi-vistRta: ||55||

yat nAma kimcana kadAcana cetanam khe

bhAtam na bhAtam athavA yat apUrvam eva |

tat kalpanAt bhavati tat.mayam eva tat_hi

tasmAt ciram ca calati_iti yadRcchayA_eva ||56||

7161

fm7161

+++

FM.Canto 7.160

Vasishtha said—

7.160.01 02 03

04 05 06

07 08 09 10 11 12 13 14 15

16 17 18

19 20 21 22 23 24 25 26 27

28 29 30

31 32 33

34 35 36

37 38 39

40 41 42

43 44 45

46 47 48

49 50 51

52 53 54

55 56

+++

.z56

19|16|17|18|19|20|22|23|24|25|26|27|42|*28|29|30|31|27|32|34|35|13|36|37|38|40|41|20|42|51|21|21|43|44|03|45|46|47|48|49|50|51|07|*52|53|54|02|33|13|56|*01|06|39|02|20|03|21|10|*18|04|21|*12|03|05|06|07|22|*08|31|09|10|11|12|13|14|15|19|16|17|18|39|21|22|23|24|34|*35|25|26|27|29|28|31|29|30|32|33|47|34|55|51|37|*35|36|37|38|39|40|47|41|42|43|44|45|48|52|03|46|47|48|53|49|24|*50|08|51|06|55|55|03|52|53|54|09|55|56|01|02|04|05|06|07|08|09|24|16|27|10|11|12|36|33|21|14|15|

fm7160 3.oc05..06 Heavens and Hells .z56.docx

Jiva Das

unread,

Oct 7, 2021, 3:20:04 PM10/7/21

to yoga vasishtha

FM7160 HEAVENS AND HELLS 3.OC05.06 .z56

https://www.dropbox.com/s/8cx9vl35myw7jbh/fm7160%203.oc05..06%20Heavens%20and%20Hells%20.z56.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.7.160

HEAVENS AND HELLS

VASISHTHA said—

विपश्चिति वदत्य् एवम् तत्.वृत्तान्तम् अवेक्षितुम् ।

vipazciti vadati evam tat.vRttAntam avekSitum |

इव लोकान्तरम् भानु: पादैर् दूरायतैर् ययौ ॥७।१६०।१॥

iva lokAntaram bhAnu: pAdai: dUrAyatai: yayau ||7|160|1||

so the Scholar proclaims this prophetic news

as the sun passes.on.to the other world with his wandering feet...

vipazciti vadati evam tad.vRttAntam

when vipashchit gave this news

avekSitum iva

as.if to consider it the sun

lokAntaram bhAnu:

pAdai: dUrAyatai: yayau

*vlm.7160.1 VALMÎKI related:—As Vipaschit was going on saying these things, the sun wishing to put an end to his speech, proceeded with his rapid strides to enlighten another world.

*sv.7160.1.3 VALMÎKI said: The king dazaratha made adequate provision for the maintenance of vipazcit (bhAsa).

#viS . #vekS . #vekSyati – will perform, be active •• *vekSita, #avekSita • or see #avekS +

#IkS . #avekS . *avekSita – beheld, viewed +

उदभूत् पूरयन् आशा दिन.पर्यन्त.दुन्दुभिः ।

udabhUt pUrayan AzA dina.paryanta.dundubhi: |

तुष्टाभिः इव निर्मुक्तः दिग्भि: जय.जय.आरव: ॥७।१६०।२॥

tuSTAbhi: iva nirmukta: digbhi: jaya.jaya.Arava: ||7|160|2||

udabhUt pUrayan.n AzA

dina.paryanta.dundubhi: |

tuSTAbhi: iva nirmukta: digbhi: jaya.jaya.Arava:

*vlm.7160.2. Loud trumpets gave the alarm of the departing day, and filled the air on all sides with their swelling sound: and all the quarters of heaven seemed to reach in their joy, the fanfare of victory.

*sv.7160.1.3 VALMÎKI said: The king dazaratha made adequate provision for the maintenance of vipazcit (bhAsa).

विपश्चिते दशरथो गृहत् आरधन.आदिकम् ।

vipazcite dazaratha: gRhat Aradhana.Adikam |

राज्य.अनुरूपम् विभवम् प्र.उत्तस्थौ कल्पयत् क्रमात् ॥७।१६०।३॥

rAjya.anurUpam vibhavam pra.uttasthau kalpayat kramAt ||7|160|3||

vipazcite dazaratha: gRhat.Aradhana.Adikam

rAjya.anurUpam vibhavam prottasthau kalpayat kramAt

*vlm.7160.3. The king Dasharatha gave Vipashchit, many gifts in money, maidservants and houses; and bestowed on him many rich and royal presents worthy of kings, and then rose from his seat.

*sv.7160.1.3 VALMÎKI said: The king dazaratha made adequate provision for the maintenance of vipazcit (bhAsa).

#sthA . #utthA . ut>sthA .#protthA , #prottiSThati . to rise , spring up , start MBh.KSS. • #prottasthau.

राज.राम.वसिष्ठ.आद्या मिथः कृत्वा विसर्जनम् ।

rAja.rAma.vasiSTha.AdyA* mitha: kRtvA visarjanam |

यथाक्रमम् पूजनम् च प्रययुः स्वास्पदानि ते ॥७।१६०।४॥

yathAkramam pUjanam ca prayayu: svAspadAni te ||7|160|4||

rAja.rAma.vasiSTha.AdyA . the King, Râma, Vasishtha, & the rest . mitha: kRtvA . together hvg made visarjana.dismissal.m yathAkramam.in.order . pUjana.honoring.m ca – also prayayu: sva.AspadAni te – they proceeded to their own homes.

*vlm.7160.4. The King, RAma and Vasishtha, having taken leave of the assembly, and saluted one another in their proper order, retired to their respective abodes.

*sv.7160.4 At that time, another day came to an end.

*rAja.rAma.vasiSTha.AdyA . the King, Râma, Vasishtha, & the rest . mitha: kRtvA . together hvg made visarjana.dismissal.m yathAkramam.in.order . pUjana.honoring.m ca – also prayayu: sva.AspadAni te – they proceeded to their own homes.

स्नात्वा भुक्त्वा निशाम् नीत्वा प्रभाते पुनर् आययुः ।

snAtvA bhuktvA nizAm nItvA prabhAte puna: Ayayu: |

तेन एव संनिवेशेन सा सभा संस्थिता अभवत् ॥७।१६०।५॥

tena eva saMnivezena sA sabhA saMsthitA abhavat ||7|160|5||

snAtvA bhuktvA nizAm nItvA prabhAte puna: Ayayu: tena eva saMnivezena sA sabhA saMsthitA abhavat

*vlm.7160.5. Then having bathed and refreshed themselves, they passed the night in ease and repose; then resorted to the assembly in the morning, and were seated in their respective seats.

*sv.7160.5 The next day the members of the assembly gathered again and

क्रमान् मुनि: उवाच अथ ताम् यथाप्रस्तुताम् कथाम् ।

kramAt muni: uvAca atha tAm yathAprastutAm kathAm |

शशी इव अमृतम् आह्लादम् उद्गिरन् मुख.दीप्तिभिः ॥७।१६०।६॥

zazI iva amRtam AhlAdam udgirat mukha.dIptibhi: ||7|160|6||

kramAt muni: uvAca atha . after that the muni told next

tAm yathAprastuta*.Am kathAm . that tale resumed +

zazI iva amRtam AhlAdam

udgirat mukha.dIptibhi:

*vlm.7160.6. The sage Vasishtha then resumed the subject of the last discourse; and spoke his sweet words with such complacence of his countenance, as if the comely moon was shedding her ambrosial beams, from her bright and cooling face.

राजन् न इयम् अविद्या इयम् अ=सत्या इव सती स्थिता ।

rAjan na iyam avidyA iyam a.satyA iva satI sthitA |

न ईदृशेन अपि यत्नेन निर्णीता एषा विपश्चिता ॥७।१६०।७॥

na IdRzena api yatnena nirNItA eSA vipazcitA ||7|160|7||

rAjan na iyam avidyA iyam a.satyA iva satI sthitA na IdRzena api yatnena nirNItA eSA vipazcitA

*vlm.7160.7. Let me tell you, O king, that Vipaschit has not been able with all his endeavours, to ascertain the true nature of Ignorance; nor is it an error of the mind which makes the unreal appear as real.

*sv.7160.7 Surely, that which is seen here is not ignorance. That is why vipazcit could not find its limits or its extent.

अ.विद्या एवम् अ=विज्ञाता चिरा अनन्ता अवभासते ।

a.vidyA evam a.vijJAtA cirA anantA avabhAsate |

परिज्ञाता तु न अस्त्य् एव मृगतृष्णा.नदी यथा ॥७।१६०।८॥

parijJAtA tu na asti eva mRgatRSNA.nadI yathA ||7|160|8||

a.vidyA evam a.vijJAtA cirA anantA avabhAsate parijJAtA tu na asti eva

mRgatRSNA.nadI yathA – as a mirage.river

*vwv.1448/8. Thus, Nescience, when not known (or understood), appears as lasting a long time and infinite. But, when known (or understood), it does not at all exist, as the river of a mirage.

*vlm.7160.8. The nature of Ignorance as long as it is unknown, appears to be eternal and endless; but being understood, it proves to be as null and nothing, as the limpid water in a mirage.

*sv.7160.8 It remains ignorance only as long as it is not rightly understood. When its reality is seen, it is realised that there was never ever any 'water in the mirage'.

मन्त्रिण: ते, महाबुद्धे, भास्य अस्य विपश्चितः ।

mantriNa: te, mahAbuddhe, bhAsya asya vipazcita: |

इति वृत्तम् त्वम् इत्य् अस्य स्वयम् एव हि दृष्टवान् ॥७।१६०।९॥

iti vRttam tvam iti asya svayam eva hi dRSTavAn ||7|160|9||

mantriNa: te mahAbuddhe bhAsya asya vipazcita: iti vRttam tvam iti asya svayam eva hi dRSTavAn

*vlm.7160.9. You have already heard, O wise monarch, the narration of Bhása the minister of Vipaschit; and shall now hear of his liberation in his living state.

*sv.7160.9 You have yourself seen all this with your own eyes and heard it from the lips of this vipazcit (or bhAsa).

सदृश: अयम् इतः त्वाभिः कथाभिः ज्ञात.तत्.पद: ।

sadRza: ayam ita: tvAbhi: kathAbhi: jJAta.tat.pada: |

अविद्यायाम् प्रशान्तायाम् जीवन्मुक्तो भविष्यति ॥७।१६०।१०॥

avidyAyAm prazAntAyAm jIvanmukta: bhaviSyati ||7|160|10||

sadRza: ayam ita:

tvAbhi: kathAbhi: . by these tales

jJAta.tat.pada: avidyAyAm prazAntAyAm jIvanmukta: bhaviSyati

*vlm.7160.10. It is likely that he will come to be acquainted with truth from some other source or discourse, and then he will be liberated in his life time; by being freed from his ignorance.

*sv.7160.10 He, too, will be enlightened like all of you when he listens to our discourse.

अविद्या इति धृता संवित् ब्रह्मणा आत्मनि सत्तया ।

avidyA iti dhRtA saMvit brahmaNA Atmani sattayA |

तद्.भ्रमेण असद् अपि अस्या: तत्.रूपम् इव लक्ष्यते ॥७।१६०।११॥

tat.bhrameNa asat api asyA: tat.rUpam iva lakSyate ||7|160|11||

avidyA iti dhRtA saMvit brahmaNA Atmani sattayA tad.bhrameNa asad api asyA: tad.rUpam iva lakSyate

*vwv.1416.y7.160.11. The perception that is #avidyA (or Nescience) is possessed by Brahman, which is Reality, in itself. Then, though unreal, it is perceived as if its nature is real, on account of delusion.

*vlm.7160.11. And because this ignorance or Avidyá, is ever accompanied with Intellect of the Lord himself, it is for this very reason, that the unreality is erroneously taken for the reality itself.

*sv.7160.11 When Brahman holds on to the awareness of ignorance, this ignorance seems to be real. On account of this delusion, the unreal appears to be real.

यदा ब्रह्म.आत्मिका एव इयम् अविद्या न इतर.आत्मिका ।

yadA brahma.AtmikA eva iyam avidyA na itara.AtmikA |

तदा अस्त्य् एषा अपरिज्ञाता परिज्ञाता न भिद्यते ॥७।१६०।१२॥

tadA asti eSA aparijJAtA parijJAtA na bhidyate ||7|160|12||

yadA brahma.AtmikA eva iyam – when Immensity is its self.nature then this

avidyA na itara.AtmikA – Ignorance not another self.nature +

tadA asti eSA a.parijJAtA . then is this un.understood

parijJAtA na bhidyate – not different from the understood

*vwv.1450/12. When this Nescience (or avidyA) is only of the nature of Brahman (or the Absolute Reality) and is not of the nature of any other, then, this exists when not known and is not separated (or different from Brahman) when known.

*sv.7160.12 When it is realised that this ignorance is Brahman, then it is realised to be non.different from Brahman and that division disappears.

*vlm.7160.12. If this ignorance.avidya.nescience, be an attribute of god, then it is no other than the very god; and the unknown or the mysterious nature, is not otherwise than the inscrutable nature of god.

अविद्या एवम् अनन्ता इयम् नाना.प्रसव.शालिनी ।

avidyA evam anantA iyam nAnA.prasava.zAlinI |

जडा हृद्या रस.मयी मोह.माधव.मञ्जरी ॥७।१६०।१३॥

jaDA hRdyA rasa.mayI moha.mAdhava.maJjarI ||7|160|13||

Ignorance is so boundless iyam.this nAnA.various.prasava.begetting.zAlin.endowed.I.f. + jaDa.inert.A.f. hRdyA – w a heart – rasa.maya.made.I.f. . moha.delusion.mAdhava.springtime.maJjara.cluster.I. f.

*vlm.7160.13. This ignorance is infinity (in the infinity of created things), and is productive of endless shoots like the sprouts of spring, some of which are insipid and others sapid, some are luscious, while others are mellow and enebriating.

*sv.7160.13.20 This ignorance gives rise to the most fascinating objects, though it itself is nothing.

* avidyA evam . Ignorance so anantA . boundless iyam.this nAnA.various.prasava.begetting.zAlin.endowed.I.f. + jaDa.inert.A.f. hRdyA – w a heart – rasa.maya.made.I.f. . moha.delusion.mAdhava.springtime.maJjara.cluster.I. f.

अन्तःशून्या ग्रन्थिमती श्लक्ष्णा स्व्.अङ्कुर.कण्टका ।

anta:zUnyA granthimatI zlakSNA su.aGkura.kaNTakA |

जदा रसमयी दीर्घा लता इव वन.वैणवी ॥७।१६०।१४॥

jadA rasamayI dIrghA latA iva vana.vaiNavI ||7|160|14||

anta:zUnyA granthimatI

zlakSNA sv.aGkura.kaNTakA

jadA rasamayI dIrghA latA iva vana.vaiNavI . .

vlm.14 Some grow like thorny plants and are all hollow inside and outside. Others are straight and herb.like, such as juicy sugarcane.

फल.आशङ्का मुधा एव अति.निष्फला चित्त.हारिणी ।

phala.AzaGkA mudhA eva ati.niSphalA citta.hAriNI |

अ.काल.पुष्प.माला इव श्रेयसा न अभिनन्दिता ॥७।१६०।१५॥

a.kAla.puSpa.mAlA iva zreyasA na abhinanditA ||7|160|15||

phala.AzaGkA

mudhA eva ati.niSphalA

citta.hAriNI |

a.kAla.puSpa.mAlA iva

zreyasA na abhinanditA .

fruit.AzaGkA

mudhA eva all.in.vain

ati.niSphalA citta.hAriNI

a.kAla.puSpa.mAlA iva

zreyasA na abhinanditA . .

*vlm.7160.15. Some of them are unfruitful and unprofitable, and others are attractive of the heart by their untimely blossoming, which is predicative of evil only and no desirable good. (Early blossoms are ominous).

*sv.7160.13.20 This ignorance gives rise to the most fascinating objects, though it itself is nothing.

न किम्चित् रूपिणी पीना नाना.भुवन.पूरिणी ।

na kimcit rUpiNI pInA nAnA.bhuvana.pUriNI |

भूत.आकुला निरालोका सु.दीर्घा इव तमोमयी ॥७।१६०।१६॥

bhUta.AkulA nirAlokA su.dIrghA iva tama:mayI ||7|160|16||

na kim.cit rUpiNI pInA nAnA.bhuvana.pUriNI bhUta.AkulA nirAlokA

su.dIrghA iva tamo.mayI

*vlm.7160.16. Avidyá or Nescience has no form nor shape, save that of its shapeless bulk, which fills all worlds; it is a long and broad mass of darkness, and infested by demons and devils (that take in the dark and at night).

*sv.7160.13.20 This ignorance gives rise to the most fascinating objects, though it itself is nothing.

केशोण्द्रक.भ्रान्ति: इव विचित्र.ग्रन्थि.वेष्टना ।

kezoNdraka.bhrAnti: iva vicitra.granthi.veSTanA |

मिथ्या एव दृश्यमाना खे ऽदृश्यमाना न किम्चन ॥७।१६०।१७॥

mithyA eva dRzyamAnA khe adRzyamAnA na kimcana ||7|160|17||

kezoNdraka.bhrAnti: iva . like an optical illusion

vicitra.granthi.veSTanA

mithyA eva dRzyamAnA

khe a.dRzyamAnA . unseen in kha.Sky =

na kim.cana . not at.all.

*vlm.7160.17. Like false light and phantasms in the open air, and like the linked and twisted motes of light curling about in the sky; do all these visibles appears to our view in the clear firmament, and are in reality but fallacies of our vision.

*sv.7160.13.20 This ignorance gives rise to the most fascinating objects, though it itself is nothing.

##veST . #veSTanam . the act of surrounding or encompassing (kRta.veSTana, "surrounded", "beset" • a wrapper, girdle (veSTanaM.kR, "to bandage") •.• #mUrdha.v. . "head.covering", a turban, diadem.

विचित्र.वर्णा विगुणा शून्ये च वितत.आकृति: ।

vicitra.varNA viguNA zUnye ca vitata.AkRti: |

जड.स्पन्द.उत्पात.मयी शक्र.चापलता इव खे ॥७।१६०।१८॥

jaDa.spanda.utpAta.mayI zakra.cApalatA iva khe ||7|160|18||

vicitra.varNA viguNA zUnye ca vitata.AkRti: jaDa.spanda utpAta.mayI zakra.cApalatA iva khe

*vlm.7160.18. The variegated views which are stretched all about the empty air, without any connecting chain or link between them; are as the many coloured rainbows of heaven, which are described by the falling rains and melt into the empty air.

*sv.7160.13.20 This ignorance gives rise to the most fascinating objects, though it itself is nothing.

जड.कल्लोल.बहुला कलुष.उल्लास.फेनिला ।

jaDa.kallola.bahulA kaluSa.ullasa.phenilA |

चक्रावर्त.अक्षय.मयी प्रावृषि इव तरङ्गिणी ॥७।१६०।१९॥

cakrAvarta.akSaya.mayI prAvRSi iva taraGgiNI ||7|160|19||

jaDa.inert.kallola.billowing.bahula.abounding.A.f. / kaluSa.turbid~ullasa.spuming.phenila.foamy.A.f.

cakrAvarta.whirling~akSaya.undecaying.maya.made.I.f. prAvRSa.The.Rains.i.in iva.like taraGgiNI.tossing/river f. . .

*vlm.7160.19. The world resembles a rainy river, with all its orbs appearing as the countless waves of water, with the dirty and foaming froths floting over it; and the fearful eddies and whirlpools, resembling the revolving planetary bodies.

अनारत.वहत् शून्य.जगत् मृग.नदीशता ।

anArata.vahat*zUnya.jagat mRga.nadIzatA |

रज:राशि=मयी रूक्षा शव.भू: इव दु:भगा ॥७।१६०।२०॥

raja:rAzi=mayI rUkSA zava.bhU: iva du:bhagA ||7|160|20||

anArata.vahac.chUnya.jagan.mRga.nadIzatA –

raja:rAzi=mayI |

rUkSA |

zava.bhU: iva dur.bhagA . .

#Iz . #Iza .#nadIza . nadi.Iza –m.. "lord of the river", the ocean paJc.

*vlm.7160.20. The world is a vast and dreary desert, ever exhibitingthe waters of mirage on its surface; while in reality but a body of dust, and filled with the ashes of dead bodies.

*sv.7160.13.20 This ignorance gives rise to the most fascinating objects, though it itself is nothing.

अन्तम् प्राप्नोति न यथा चिरम् स्वप्न.पुरे चरन् ।

antam prApnoti na yathA ciram svapna.pure caran |

जाग्रत् आख्ये स्वप्न.पुरे तथा एव अस्मिञ् चिरम् चरन् ॥७।१६०।२१॥

jAgrat Akhye svapna.pure tathA eva asmin ciram caran ||7|160|21||

antam prApnoti na

yathA . as

ciram svapna.pure caran for.long in Dream.City wandering

jAgrad.Akhye . i known.as.Waking

svapna.pure . in Dream.City

tathA eva . thus too

asmiMz ciram caran – here for.long wandering.

*vlm.7160.21. As a man wandering in the fairyland of his dream, finds no terminus of his journey; so have I been roving forever in the land of my waking dream, without finding any end to my travelling.

*sv.7160.21 One who sets out to investigate the extent of dreams soon discovers that they have no limit;

यानि संकल्प.जालानि प्रतिष्ठाम् आगतान्य् अलम् ।

yAni saMkalpa.jAlAni pratiSThAm AgatAni alam |

त्यक्त एक.दृश्य.जाल.स्थ.देहानाम् दृढ.चेतसाम् ॥७।१६०।२२॥

tyakta eka.dRzya.jAla.stha.dehAnAm dRDha.cetasAm ||7|160|22||

yAni saMkalpa.jAlAni pratiSThAm AgatAni alam

tyakta.eka.dRzya.jAla.stha.dehAnAm .

of tyakta.eka.dRzya.jAla.stha.bodies

dRDha.cetasAm

*vlm.7160.22. The web of desires that I have been fondly weaving so long, proved at last to be fragile and frail; hence men of firm minds learn betimes, to abandon their desires for the whole range of visible objects.

*sv.7160.22 one who investigates the extent of the world.appearance arising in this ignorance soon discovers that it has none either.

स्थितानि तानि चित्.व्योम कोश.रत्नान्य् अ.संकटम् ।

sthitAni tAni cit.vyomA koza.ratnAni a.saMkaTam |

विमान.पुर.भूमि.आदि.रूपेण इत्थम् स्थित.आत्मना ॥७।१६०।२३॥

vimAna.pura.bhUmi.Adi.rUpeNa ittham sthita.AtmanA ||7|160|23||

sthitAni tAni cid.vyoma – those exist as Concious Space

koza.ratnAni . jewel.cases

asaMkaTam.safely +

vimAna.pura.bhUmi.Adi.too.rUpa.iNa.w

ittham.so sthita.situate.Atma.self.nA.w.

*vlm.7160.23. All those objects (ideas) that are contained in the empty space of the Intellect, are as precious germs safely stored in the casket of the mind; and appear by our misconception of them, as visible objects placed in the open space of air.

*sv.7160.23 The objects which have materialised on account of notions that arise in consciousness and which are abandoned by the perceiver of those notions who thereupon goes on to entertain other notions,.

तानि एव सिद्ध.सद्मानि व्योम्नि भान्ति परस्परम् ।

tAni eva siddha.sadmAni vyomni bhAnti parasparam |

अ.दृष्टान्य् अपि अ.संख्यानि सु.उपलब्धान्य् अ.सन्ति अपि ॥७।१६०।२४॥

a.dRSTAni api a.saMkhyAni su.upalabdhAni a.santi api ||7|160|24||

tAni eva siddha.sadmAni . those very siddha.seats

vyomni bhAnti parasparam . in the spacious sky appear one.by.one +

a.dRSTAni api a.saMkhyAni . unperceived tho innumerable

su.upalabdhAni a.santi api . fully conceived tho nonexistent.

*vlm.24. Those worlds are as the celestial cities of the siddhas, which are situated in the air and are quite invisible to us; but these that appear to our view, are non.entities, and mere phantoms of our fancy.

*sv.7160.24 exist in space as the worlds of the siddhas, unaware of one another's existence.

* tAni eva siddha.sadmAni . those very siddha.seats vyomni bhAnti parasparam . in the spacious sky appear one.by.one + a.dRSTAni api a.saMkhyAni . unperceived tho innumerable su.upalabdhAni a.santi api . fully conceived tho nonexistent.

सुवर्ण.मणि.माणिक्य.मुक्त.अवनि.मयानि च ।

suvarNa.maNi.mANikya.mukta.avani.mayAni ca |

भक्ष्य.भोज्य.अन्न.पान.आढ्य.रसायन.सरांसि च ॥७।१६०।२५॥

bhakSya.bhojya.anna.pAna.ADhya.rasAyana.sarAMsi ca ||7|160|25||

suvarNa.maNi.mANikya.mukta.avani.mayAni ca

bhakSya.bhojya.anna.pAna.ADhya.rasAyana.sarAMsi ca

gold.jewel.ruby.pearl.abundant worlds

bhakSya.bhojya.anna.pAna.ADhya.rasAyana.sarAMsi ca . .

*vlm.7160.25. The heavenly abodes of the siddhas or godly souls, are feigned as teeming in gold, precious gems and rubies, with rivers yielding pearls and fields of diamonds; they abound with victuals and eatables, and rivers running with limpid and drinkable waters.

*sv.7160.25.31 These worlds are of diverse natures and they are inhabited by diverse creatures.

मधु.मद्य.दधि.क्षीर.घृत.कुल्य.आकुलानि च ।

madhu.madya.dadhi.kSIra.ghRta.kulya.AkulAni ca |

रसायन.मय.आकार.वनित.अवलितानि च ॥७।१६०।२६॥

rasAyana.maya.AkAra.vanita.avalitAni ca ||7|160|26||

madhu.honey.madya.mead.dadhi.yogurt.kSIra.milk.ghRta.ghee.kulya.x~Akula.Ani.s – ca.too

rasAyana.maya.x~AkAra.vanita.x~avalita.Ani.s ca.too.

*vlm.7160.26. They are said to abound in honey and wines, in milk and curds, in butter and clarified butter also; there are streams of sweet beverage, and celestials nymphs in groups.

*sv.7160.25.31 These worlds are of diverse natures and they are inhabited by diverse creatures.

सर्वर्तु.पुष्प.फल.पल्लव.पूरवन्ति

sarvartu.puSpa.phala.pallava.pUravanti

लीला.विलोल.ललन आकुलित आलयानि ।

lIlA.vilola.lalana Akulita AlayAni |

संकल्प.मात्र.रचनेन च सर्व.कालम्

saMkalpa.mAtra.racanena ca sarva.kAlam

सम्पन्न.सर्व.विभव.उत्कर.संकुलानि ॥७।१६०।२७॥

sampanna.sarva.vibhava.utkara.saMkulAni ||7|160|27||

sarvartu.all.season.puSpa.phala.pallava.pUravanti

flowers & fruit & leafy branches full

lIlA.play.vilola.lalana.x~Akulita.x~Alaya.Ani.s +

& w a merely conceptual construct

saMkalpa.mAtra.racana.ena.with ca.too

sarva.kAlam . all.Time .

sampanna.sarva.vibhava.x~utkara.saMkula.Ani.s.

*vlm.7160.27. There fruits and flowers grow in the gardens at all seasons, and heavenly damsels sport in the bowers at all times; and all sorts of gains and enjoyments, readily attends on the immediate desire of every body.

*sv.7160.25.31 These worlds are of diverse natures and they are inhabited by diverse creatures.

सहस्र.चन्द्र.बिम्बानि शत.सूर्याणि कानिचित् ।

sahasra.candra.bimbAni zata.sUryANi kAnicit |

सुवर्ण.अमृत.वेष.अम्बु.मय.भूतानि कानिचित् ॥७।१६०।२८॥

suvarNa.amRta.veSa.ambu.maya.bhUtAni kAnicit ||7|160|28||

sahasra.candra.bimbAni

a thousand lunar reflections

zata.sUryANi hundreds of suns

kAni.cit . whatever +

suvarNa.amRta.veSa.ambu.maya.bhUtAni kAni.cit . .

*vlm.7160.28. There a hundred suns are shining, on one side, and a thousand moons on another; and some inhabitants are dressed in gold and purple, while others are quaffing their fill of ambrosial draughts.

*sv.7160.25.31 These worlds are of diverse natures and they are inhabited by diverse creatures.

स्व.इच्छा.तमःप्रकाशानि नित्य.आनन्द.मयानि च ।

sva.icchA.tama:prakAzAni nitya.Ananda.mayAni ca |

कानिचिन् नियमानानि तनु.तूल.लघूनि च ॥७।१६०।२९॥

kAnicit niyamAnAni tanu.tUla.laghUni ca ||7|160|29||

sva.icchA.tamaH.prakAzAni . spontaneously (at will) dark or light

nitya.Ananda.mayAni ca . or.else forms of eternal joy

kAni.cit niyamAnAni |

tanu.tUla.laghUni ca . .

*vlm.7160.29. There is a spontaneous darkness in one place; and full sunshine in another, and an everlasting joy in some place; and the siddhas or perfected spirits are continually wafted as by a breeze, from one of these to another, with their light and ponderous bodies.

*sv.7160.25.31 These worlds are of diverse natures and they are inhabited by diverse creatures.

क्षण.उत्पत्ति विनाशानि कानिचित् कलना.वशात् ।

kSaNa.utpatti vinAzAni kAnicit kalanA.vazAt |

अनन्त.स्वन्न.पानानि निर्जर.अमरणानि च ॥७।१६०।३०॥

ananta.svanna.pAnAni nirjara.amaraNAni ca ||7|160|30||

kSaNa.x~utpatti |

vinAzAni kAni.cit kalanA.vazAt |

ananta.svanna.pAna.Ani.s |

nirjara.amaraNAni ca

*vlm.7160.30. Some meet with their birth and death at each moment, white there are others that live to enjoy their everlasting joys of heaven.

*sv.7160.25.31 These worlds are of diverse natures and they are inhabited by diverse creatures.

विचित्र.संनिवेशानि विचित्र.विभवानि च ।

vicitra.saMnivezAni vicitra.vibhavAni ca |

सर्वार्तु.गुण.रम्याणि सर्व.काम.मयानि च ॥७।१६०।३१॥

sarvArtu.guNa.ramyANi sarva.kAma.mayAni ca ||7|160|31||

vicitra.saMnivezAni vicitra.vibhavAni ca sarva.Rrtu.guNa.ramyANi sarva.kAma.mayAni ca

*vlm.7160.31. There are magnificent palaces and great dignities of all sorts; it is fraught with the delights of all seasons, and filled with whatever is desirable to mind, and delectable to the spirit.

*sv.7160.25.31 These worlds are of diverse natures and they are inhabited by diverse creatures.

तानि संकल्प.जालानि किल कल्याणकारतः ।

tAni saMkalpa.jAlAni kila kalyANakArata: |

स्थिराणाम् मनसाम् भित्ति: कथम् एवम् भवेत् तु सा ॥७।१६०।३२॥

sthirANAm manasAm bhitti: katham evam bhavet tu sA ||7|160|32||

tAni saMkalpa.jAlAni . those conceptual nets

kila.clearly . kalyANa.kArata:

sthirANAm manasAm . of the Minds of the firm

bhitti:

katham evam bhavet tu sA – but how can it be so?

*vlm.7160.32. But these desirable blessings, attending upon the pious deeds of virtuous; find no place in the quiet minds of the righteous, (which fixed divine felicity alone).

न अन्यत् किम्चन नाम इह ब्रह्म.मात्र.मय=आत्मनि ।

na anyat kimcana nAma iha brahma.mAtra.maya=Atmani |

सम्भवत्य् अङ्ग तेन एतद् उच्यताम् अस्तु किंमयम् ॥७।१६०।३३॥

sambhavati aGga tena etat ucyatAm astu kiMmayam ||7|160|33||

na.anyat kim.cana nAma iha

nothing U would call other here

brahma.mAtra.maya=Atmani . a measured mode of brahman in the self +

sambhavati

becomes

aGga

tena etad ucyatAm astu kiMmayam . .

*vlm.7160.33. There is nothing that is desirable to the soul, which is devoted to the contemplation of Brahma only; say therefore, O ye unholy, of what good are all these blessings, if they do not lead to divine felicity.

*sv.7160.33 all these are also full of Brahman only.

सर्ग.आदौ एव सर्ग.आदि किम्चन अपि इदम् अस्ति नो ।

sarga.Adau eva sarga.Adi kimcana api idam asti no |

कारण.अभावतस् तेन जगत् किम् अयम् अस्तु इदम् ॥७।१६०।३४॥

kAraNa.abhAvata: tena jagat kim ayam astu idam ||7|160|34||

sarga.Adau eva sarga.Adi kim.cana api idam asti no

kAraNa.a.bhAvata: tena . w that lack of causal becoming

jagat kim ayam astu idam – how is the world This?

*vlm.7160.34. vlm.7.160.34. If in the beginning there was no creation at all, owing to its want of a creator; say then what is this world, of what it is composed, and how came it to existence.

*sv.7160.34 Right in the beginning of creation, there was no cause and hence there was no creation at all. The infinite consciousness conceives of infinite notions and these materialise where those notions arise.

संकल्प्यन्ते निरन्तानि किल तानि यथा यथा ।

saMkalpyante nirantAni kila tAni yathA yathA |

चितौ तथा तथा भान्ति का इव अत्र वद चित्रता ॥७।१६०।३५॥

citau tathA tathA bhAnti kA iva atra vada citratA ||7|160|35||

clearly however they are endlessly conceived

in Conciousness thusever they shine

= kA iva atra vada citratA – like what here, say, is the citratA.wonderment?

*sv. That which is firmly believed to exist is experienced by that person physically, for the body is only mind.

??*vlm.35. If the world is not the act of causality and nothing in reality, then how does it appear to be existent? It is the everlasting will of god, that manifests itself in the manner in the Divine Mind; just as we see the display of our rising thought and wishes in our mind.

* saMkalpyante nirantAni . they are conceived endlessly kila tAni yathA yathA – clearly however they are endlessly conceived citau tathA tathA bhAnti . in Conciousness thusever they shine kA iva atra vada citratA – like what here, say, is the citratA.wonderment?

इदानीम् अपि हे साधो त्वम् अपि अन्ये अपि के अपि वा ।

idAnIm api he sAdho tvam api anye api ke api vA |

तीव्र.संवेग.संकल्प.नगराण्य् एवम् एव खे ॥७।१६०।३६॥

tIvra.saMvega.saMkalpa.nagarANi evam eva khe ||7|160|36||

O sAdhu, even so, even you

—even others—even whoever—

with sharp anxiety conceive their cities in their.own kha.sky

*vlm.7160.36. It is even so, O ye simpletons, that you or I or he, come to see our imaginary castles in the air; by the stretch of our imagination, or the liveliness or flight of our fancy.

* idAnIm api . even so, O sAdhu, . tvam api – even you, . anye api – even others, . ke api vA . even whoever, tIvra.sharp.saMvega.anxiety.saMkalpa.conceptual.nagara.city.ANi.s =evam eva khe – even so in his kha.sky.

कुर्वन्ति एक.रस.अभ्यासात् यदि नाम यदृच्छया ।

kurvanti eka.rasa.abhyAsAt yadi nAma yadRcchayA |

तत् तानि इदम् वपुस् त्यक्त्वा प्राप्नुवन्ति अ.चिरेण खे ॥७।१६०।३७॥

tat tAni idam vapu: tyaktvA prApnuvanti a.cireNa khe ||7|160|37||

kurvanti eka.rasa.abhyAsAt

yadi nAma yadRcchayA |

tat tAni idam vapu: tyaktvA . and they this Vapur.Body having.forsaken

prApnuvanti a.cireNa khe . .

*vlm.7160.37. He who has the single object of divine felicity, for his sole pursuit in life; comes to attain the same supreme bliss, after he forsakes his mortal body.

*sv.7160.35.39 He who considers two things (like this world and heaven) to be real, obtains both these. Some siddhas consider hell to be real too and it appears to be real. That which is firmly believed to exist is experienced by that person physically, for the body is only mind.

य: तु इदम् कल्पितम् च द्वे वस्तुनी अनुवर्तते ।

ya: tu idam kalpitam ca dve vastunI anuvartate |

स्वर्ग.आदिवद् अवाप्नोति प्राप्नोत्य् एव एकम् एक.धी: ॥७।१६०।३८॥

svarga.Adivat avApnoti prApnoti eva ekam eka.dhI: ||7|160|38||

ya: tu idam kalpitam ca dve vastunI anuvartate

svarga.Adivad avApnoti

prApnoti eva ekam eka.dhI: . .

*vlm.7160.38. But whoso pursues after the two fold objects of heaven and heavenly bliss, by means of his religious rites and sacrifices in this life; acquires both of them afterwards, as the unity of purpose secures one only to one.

सिद्धाः सदा विभान्ति एवम् यथा अन्तःकल्पना.वशात् ।

siddhA: sadA vibhAnti evam yathA anta:kalpanA.vazAt |

नरक.आदीनि दु:खानि तथा एव आभान्ति कल्पनात् ॥७।१६०।३९॥

naraka.AdIni du:khAni tathA eva AbhAnti kalpanAt ||7|160|39||

siddhA: sadA vibhAnti evam

yathA anta:kalpanA.vazAt . as from the inner.Imagining force

naraka.AdIni du:khAni . the Hells with all their miseries

tathaiva.eventhus .

AbhA.shine.forth.nti.they kalpanA.Imagining.At.from . .

*vlm.7160.39. The siddhas reign in the said manner, according to the thoughts in their minds; while the unholy are doomed to the torments of hell, owing to the sinful thoughts of their minds.

यत्.यत् संवेद्यते किम्चित् तत् तथा अपि अनुभूयते ।

yat.yat saMvedyate kimcit tat tathA api anubhUyate |

सति वा असति देहे अस्मिन् देह एव मनोमय: ॥७।१६०।४०॥

sati vA asati dehe asmin deha* eva mana:maya: ||7|160|40||

yad.yat saMvedyate

anything that is conceived

kim.cit tat tathA api anubhUyate

whatever it may be is experienced

sati vA a.sati dehe in a real or unreal body

asmin deha eva mano.maya: .

in this body it is Mind.made.

*vlm.7160.40. Whatever one thinks upon, he feels the same in himself, as long as he possesses his mortal body; and after he loses his material body, he feels it in his mind, which is but a part of the body.

*sv.40.42 The jîva abandons a particular state when it leaves one body and then there itself entertains the notion of another state. If the notion is good, it experiences a good world and if it is evil, it experiences an evil world. If it thinks of the world of the siddhas, it experiences it; if its thoughts are impure, it experiences hell then and there.

जीव: त्यजति यद् भावे एकाम् देह.मयीम् धियम् ।

jIva: tyajati yat bhAve ekAm deha.mayIm dhiyam |

तद् भाव~एक.मयीम् अन्याम् आशु तत्र एव पश्यति ॥७।१६०।४१॥

tat bhAva.eka.mayIm anyAm Azu tatra eva pazyati ||7|160|41||

the Living.jIva forsaking yad.bhAve ekAm deha.mayIm dhiyam |

tad.bhAva.eka.mayIm

anyAm Azu

tatraiva pazyati – there too seeing.

*vlm.7160.41. When a living person quits one body for another, he carries with him the same mind into the other that he had in the prior one, and sees the same things in its thoughts, which he was accustomed to look upon before.

शुभा संविच्छुभान् लोकान् सम्पश्यत्य् अशुभा.शुभान् ।

zubhA saMvit*zubhAn lokAn sampazyati azubhA.zubhAn |

ख.आत्मिका ख.आत्मकान् एव चिरम् वा अनुभवत्य् अपि ॥७।१६०।४२॥

kha.AtmikA kha.AtmakAn eva ciram vA anubhavati api ||7|160|42||

zubhA saMvit – a good Awareness

zubhAn lokAn sampazyati – beholds pure worlds

a.zubhA.zubhAn / a=subha.azubhAn |

kha.AtmikA |

kha.AtmakAn eva |

ciram vA anubhavati api . .

*vlm.7160.42. A good conscience has all goodly prospects before it, as a vitiated soul meets with ghastly aspects on all sides; the airy mind sees only such aerial shapes in its vacuity.

सिद्धा सिद्ध.पुराण्य् एव पश्यत्य् अनुभवत्य् अपि ।

siddhA siddha.purANi eva pazyati anubhavati api |

चिद्.अशुद्धानि रूपाणि दु:खानि नरकेषु अति ॥७।१६०।४३॥

cit.azuddhAni rUpANi du:khAni narakeSu ati ||7|160|43||

siddhA siddha.purANi eva pazyati anubhavati api cid.a.zuddhAni rUpANi du:khAni narakeSvati

*vlm.7160.43. Pure souls only come to enjoy the sights of these siddha cities in the air, but impure spirits are subjected to suffer their torments in hell.

*sv.7160.43.56 In hell, the jîva experiences diverse sufferings and calamities — like being pierced by arrows, having the chest hammered by rocks, embracing a red.hot pillar, being burnt alive, eating each other's bodies in hunger, swimming in rivers of blood and pus, feeling 'That evil action has led to this evil experience'.

घूर्णत्.पाषाण.यमल.गिरि.चक्रक.पेषणम् ।

ghUrNat.pASANa.yamala.giri.cakraka.peSaNam |

तत्र अन्ध.कूप.पतनम् पुनर्.उद्धार.वर्जितम् ॥७।१६०।४४॥

tatra andha.kUpa.patanam punar.uddhAra.varjitam ||7|160|44||

ghUrNat.shaking.pASANa.stone.yamala.twin.giri.mountain.cakraka.peSaNam

tatra.x andha.kUpa.patana.m

punar.uddhAra.varjita.m.

*vlm.7160.44. There is a continual rotation of the unwieldy stones of grinding mills, for crushing the vicious souls; and the hurling of wicked into blind wells or dark pits, out of which they can rise no more.

दारुणेन अतिशीतेन देहम् पाषाणताम् गतम् ।

dAruNena atizItena deham pASANatAm gata.m |

भूत.अङ्गार.मय.अनन्त.मरु.मार्ग.आस्पदम् वपुः ॥७।१६०।४५॥

bhUta.aGgAra.maya.ananta.maru.mArga.Aspada.m vapu: ||7|160|45||

dAruNa.ena atizIta.ena deha.m pASANatA.m gata.m bhUta.aGgAra.maya.ananta.maru.mArga.Aspada.m vapu:

*vlm.7160.45. There some bodies are cast amidst the frozen snows, where they are petrified to stones; and many are thrown into the burning coals of devils, or led amidst the burning sands of trackless deserts.

पूत.अङ्गार.मय.अम्भोद.सरद्.अङ्गार.वर्षणम् ।

pUta.aGgAra.maya.ambhoda.sarad.aGgAra.varSaNam |

तप्त.नाराच.निकर.परुष.आसार.दारुणम् ॥७।१६०।४६॥

tapta.nArAca.nikara.paruSa.AsAra.dAruNam ||7|160|46||

pUta.coals.maya.made.ambhoda.raincloud.sarat.proceeding.aGgara.coals.varSaNa.raining.m

tapta.burnt.nArAca.arrow.nikara.cluster.paruSa.harsh.AsAra.downpour.dAruNa.fierce.m –

*vlm.7160.46. The clouds dropped down living fire, and the skies poured forth fiery showers; and red.hot bolts and arrows darted down from heaven.

वहत् पाषाण.चक्र.असि.सरित् आकाश.संचरम् ।

vahat pASANa.cakra.asi.sarit AkAza.saMcaram |

वक्षो मुक्त अम्बुद आकार.कुठारा~घात.भेदनम् ॥७।१६०।४७॥

vakSa: mukta ambuda AkAra.kuThArA~ghAta.bhedanam ||7|160|47||

vahat.going .

pASANa.stone.cakra.wheel/discus~asi.sword.sarit.stream.AkAza.Space/sky.saMcara.passage.m .

vakSa.chest/breast

mukta.released~ambuda.raincloud~AkAra.embodiment.kuThArA.hatchet~aghAta.bhedanam.m vakSa: mukta.raincloud.AkAra.kuThArA~ghAta.striking.bhedana.splitting.

*vlm.7160.47. Stones and disks and swords, were floating on the running stream of the sky; and falling like fragments of clouds upon the breasts of the accurst, and breaking them as with the strokes of felling axes.

*sv.7160.43.56 In hell, the jîva experiences diverse sufferings and calamities — like being pierced by arrows, having the chest hammered by rocks, ....

तप्ताय: परुष.आश्लेष.छमिच्छम् इति.मज्जनम् ।

taptAya: paruSa.AzleSa.*chamiccham iti.majjanam |

बृहत्."कट.कट".आ.शब्द.शस्त्र.यन्त्र.निपीडनम् ॥७।१६०।४८॥

bRhat."kaTa.kaTa".A.zabda.zastra.yantra.nipIDanam ||7|160|48||

tapta.burnt.Aya:.@

paruSa.harsh.AzleSa.embracing.chamiccha.crackle.m iti.so.majjana.plunging.m |

bRhat.huge."kaTa.kaTa".A.zabda.resounding.zastra.weapon.yantra.machine.nipIDana.pressing.m.

*vlm.7160.48. The hot iron sleets and brimstones, falling with a hissing sound; and weapons were hurled from engines, with a loud tremendous noise.

#chamacchamita, #chamicchamiti – crackling +

चक्र.वज्र.गडा.प्रास.शूल.असि.शर.वर्षणम् ।

cakra.vajra.gaDA.prAsa.zUla.asi.zara.varSaNam |

शाल्मली.ग्रहणम् पाशम् कु.शक्ति.शत.तोदनम् ॥७।१६०।४९॥

zAlmalI.grahaNam pAzam ku.zakti.zata.todanam ||7|160|49||

cakra.discus.vajra.fork.gaDA.mace.prAsa.dart.zUlA.spike.asi.sword.zara.arrow.varSaNa.raining.m |

zAlmalI.grahaNam pAzam

kuzakti.zata.todana.painful.m . .

*vlm.7160.49. Missiles and bolts and discs, together with pikes and clubs, and swords and shafts were falling in showers; and traps and tackles and malls and mallets were striking in hundred.

तप्त.सैकत.सम्भार.पात.पाताल.मज्जनम् ।

tapta.saikata.sambhAra.pAta.pAtAla.majjanam |

दीपच्.छन्न.अनल.भयम् बृहद्.वायस.चर्वणम् ॥७।१६०।५०॥

dIpat.channa.anala.bhayam bRhat.vAyasa.carvaNam ||7|160|50||

hot.sand.sambhAra.pAta.pAtAla.majjanam |

dIpac.channa.anala.bhayam

bRhad.vAyasa.carvaNam . .

*vlm.7160.50. There the hot and burning sands, buried the passengers under the ground; and there burning meteors were falling like torches; while large ravens were devouring the dead bodies around.

#sic* . #sikatA .#saikata, #saikatI .adj.. sandy , gravelly , consisting or made of sand SBr.&c. • .n.. a sandbank , sandy shore or soil , any bank or shore MBh. • #saikatika .adj.. belonging or relating to sandbanks; living in doubt and error (= #bhrAnti.jIvin. or #saMdeha.j. • –m.. an ascetic or religious mendicant.

#sambhAra: . bringing together or near; preparation, provision, materials, necessaries; possession, property; plenty, abundance, high degree.

निर्.निर्गम अकृश.अङ्गार.महा.अङ्गार.प्रवेशनम् ।

nir.nirgama akRza.aGgAra.mahA.aGgAra.pravezanam |

शर.शक्ति.गदा.प्रास.भुशुण्डी.चक्र.वेधनम् ॥७।१६०।५१॥

zara.zakti.gadA.prAsa.bhuzuNDI.cakra.vedhanam ||7|160|51||

nirnirgama.akRza.aGgAra.mahAGgAra.pravezanam .

m nirnirgama.akRza.aGgAra.mahAGgAra.pravezana

zara.zakti.gadA.prAsa.bhuzuNDI.cakra.vedhanam .

m arrow.spear.gadA.prAsa.bhuzuNDI.cakra.vedhana

*vlm.7160.51. Blazing piles also ingulphed the dead, from which they could never get out; while darts and spears and bolts and arrows, were peircing[~piercing] the other bodies all about.

क्षुत्.क्षोभ.परुष.प्रेत.व्रात.अन्योन्य.अङ्ग.चर्वणम् ।

kSut.kSobha.paruSa.preta.vrAta.anyonya.aGga.carvaNam |

ताल.उत्ताल.अति.पुरुष.शिला.तल.निपातनम् ॥७।१६०।५२॥

tAla.uttAla.ati.puruSa.zilA.tala.nipAtanam ||7|160|52||

kSut.kSobha.paruSa.preta=vrAta.anyonya.aGga.carvaNam .

m hunger.kSobha.paruSa.preta=vrAta.anyonya.aGga.carvaNa

tAla.uttAla.ati.puruSa=zilAtala.nipAtanam . .

*vlm.7160.52. Hunger and dismay and excruciating pains, tormented by turns, the bodies of dead apostates; while others were hurled down from high hills and heights, on rough and hard stones below.

रुधिर.अमेध्य.पङ्क.अङ्क.पूय.नदी.आदि.संकटम् ।

rudhira.amedhya.paGka.aGka.pUya.nadI.Adi.saMkaTam |

शिला.शस्त्र.मयाश्वेभ.पाद.पाषाण.पेषणम् ॥७।१६०।५३॥

zilA.zastra.mayAzvebha.pAda.pASANa.peSaNam ||7|160|53||

blood.pollution.mud.aGka.pUya.nadI.water.Adi.saMkaTam |

mountain.weapon.made.sword.elephant.foot.stone.crush/pounding . .

*vlm.7160.53. Some were weltering in blood, and rolling in pools of dirt, rotten flesh and disgusting pus; and others were crushed under stones and weapons, and beneath the feet of horses and elephants.

*sv.7160.43.56 In hell, the jîva experiences ..., swimming in rivers of blood and pus, feeling 'That evil action has led to this evil experience'.

स्व्.अभ्र.आभा.उलूक.लिखितम् जन.ओघ.मुसलाहतम् ।

su.abhra.AbhA.ulUka.likhitam jana.ogha.musalAhata.m |

शिर:कर.खुर.स्कन्ध.खण्ड उत्क.गृध्र.मण्डलम् ॥७।१६०।५४॥

zira:kara.khura.skandha.khaNDa utka.gRdhra.maNDalam ||7|160|54||

great.cloud.AbhA.shine.forth..ulUka.owl.likhita.scratched.m

jana.people~ogha.musala.Ahata.m |

zira:kara.khura.skandha.khaNDa utka.gRdhra.maNDalam head.hand.hoof.shoulder.piece.excited.vulture.flock . .

*vlm.7160.54. Hungry vultures and owls, were picking up and tearing the dead bodies, out of caves and places; and their limbs and members, were mangled and scattered all over the ground.

एतस्मात् कु.कृताद् एतत् फलम् इत्य् एव भावनात् ।

etasmAt ku.kRtAt etat phalam iti eva bhAvanAt |

पश्यत्य् एवम् देश.दृढाद् अविसंवादि.विस्तृतः ॥७।१६०।५५॥

pazyati evam deza.dRDhAt avisaMvAdi.vistRta: ||7|160|55||

etasmAt ku.kRtAt . "from this misdeed etat phalam . this fruit" iti eva . in such a way

bhAvanA.Feeling.At.from

pazyati evam deza.dRDhAt x

avisaMvAdi.vistRta: .

etasmAt ku.kRtAd from this misdeed this fruit

just so

thru bhAvanA.Imagining

sees so

place.dRDhAd*avisaMvAdi.noncontradiction.vistRta: . .

*vlm.7160.55. It is thus that men are prepossessed, with these thoughts of the punishment of their guilt, from the sacred writings; and thereby come to suffer the same, both in their bodies and minds, from their inward impressions of them.

यत् नाम किम्चन कदाचन चेतनम् खे

yat nAma kimcana kadAcana cetanam khe

भातम् न भातम् अथवा यत् अपूर्वम् एव ।

bhAtam na bhAtam athavA yat apUrvam eva |

तत् कल्पनात् भवति तत्.मयम् एव तत् हि

tat kalpanAt bhavati tat.mayam eva tat hi

तस्माच् चिरम् च चलति इति यदृच्छया एव ॥७।१६०।५६॥

tasmAt ciram ca calati iti yadRcchayA eva ||7|160|56||

yat nAma kimcana . whatever called

kadAcana cetana.confective.sentience.m khe . whenever affected in Ur sky

bhAta.shining.m na bhAta.shining.m athavA.otherwise

yat.which apUrvam.unforeseen – eva.also

tat.that kalpanAt bhavati.comes.to.be tat.that.maya.made.m eva.also

tat hi . for that

tasmAt.from.that .

ciram ca calati iti yadRcchayA eva .

yan nAma kim.cana

what's namely anything whatever whenever affected in Ur sky

visible or else not visible

That thru imagination becomes a mode of That

*vlm.7160.56. Whatever form or figure, ever appears in the vacuum of the Intellect; or whatsoever is dreamt or thought of at anytime; the same holds fast the imagination, and presents itself before the mirror of the mind of its own accord.

@@@

FM.7.160 HEAVENS AND HELLS 3.OC05.06 .

वसिष्ठ उवाच ।

vasiSTha uvAca |

विपश्चिति वदत्य् एवम् तत्.वृत्तान्तम् अवेक्षितुम् ।

vipazciti vadati evam tat.vRttAntam avekSitum |

इव लोकान्तरम् भानु: पादैर् दूरायतैर् ययौ ॥७।१६०।१॥

iva lokAntaram bhAnu: pAdai: dUrAyatai: yayau ||7|160|1||

उदभूत् पूरयन् आशा दिन.पर्यन्त.दुन्दुभिः ।

udabhUt pUrayan AzA dina.paryanta.dundubhi: |

तुष्टाभिः इव निर्मुक्तः दिग्भि: जय.जय.आरव: ॥७।१६०।२॥

tuSTAbhi: iva nirmukta: digbhi: jaya.jaya.Arava: ||7|160|2||

विपश्चिते दशरथो गृहत् आरधन.आदिकम् ।

vipazcite dazaratha: gRhat Aradhana.Adikam |

राज्य.अनुरूपम् विभवम् प्र.उत्तस्थौ कल्पयत् क्रमात् ॥७।१६०।३॥

rAjya.anurUpam vibhavam pra.uttasthau kalpayat kramAt ||7|160|3||

राज.राम.वसिष्ठ.आद्या मिथः कृत्वा विसर्जनम् ।

rAja.rAma.vasiSTha.AdyA* mitha: kRtvA visarjanam |

यथाक्रमम् पूजनम् च प्रययुः स्वास्पदानि ते ॥७।१६०।४॥

yathAkramam pUjanam ca prayayu: svAspadAni te ||7|160|4||

स्नात्वा भुक्त्वा निशाम् नीत्वा प्रभाते पुनर् आययुः ।

snAtvA bhuktvA nizAm nItvA prabhAte puna: Ayayu: |

तेन एव संनिवेशेन सा सभा संस्थिता अभवत् ॥७।१६०।५॥

tena eva saMnivezena sA sabhA saMsthitA abhavat ||7|160|5||

क्रमान् मुनि: उवाच अथ ताम् यथाप्रस्तुताम् कथाम् ।

kramAt muni: uvAca atha tAm yathAprastutAm kathAm |

शशी इव अमृतम् आह्लादम् उद्गिरन् मुख.दीप्तिभिः ॥७।१६०।६॥

zazI iva amRtam AhlAdam udgirat mukha.dIptibhi: ||7|160|6||

राजन् न इयम् अविद्या इयम् अ=सत्या इव सती स्थिता ।

rAjan na iyam avidyA iyam a.satyA iva satI sthitA |

न ईदृशेन अपि यत्नेन निर्णीता एषा विपश्चिता ॥७।१६०।७॥

na IdRzena api yatnena nirNItA eSA vipazcitA ||7|160|7||

अ.विद्या एवम् अ=विज्ञाता चिरा अनन्ता अवभासते ।

a.vidyA evam a.vijJAtA cirA anantA avabhAsate |

परिज्ञाता तु न अस्त्य् एव मृगतृष्णा.नदी यथा ॥७।१६०।८॥

parijJAtA tu na asti eva mRgatRSNA.nadI yathA ||7|160|8||

मन्त्रिण: ते, महाबुद्धे, भास्य अस्य विपश्चितः ।

mantriNa: te, mahAbuddhe, bhAsya asya vipazcita: |

इति वृत्तम् त्वम् इत्य् अस्य स्वयम् एव हि दृष्टवान् ॥७।१६०।९॥

iti vRttam tvam iti asya svayam eva hi dRSTavAn ||7|160|9||

सदृश: अयम् इतः त्वाभिः कथाभिः ज्ञात.तत्.पद: ।

sadRza: ayam ita: tvAbhi: kathAbhi: jJAta.tat.pada: |

अविद्यायाम् प्रशान्तायाम् जीवन्मुक्तो भविष्यति ॥७।१६०।१०॥

avidyAyAm prazAntAyAm jIvanmukta: bhaviSyati ||7|160|10||

अविद्या इति धृता संवित् ब्रह्मणा आत्मनि सत्तया ।

avidyA iti dhRtA saMvit brahmaNA Atmani sattayA |

तद्.भ्रमेण असद् अपि अस्या: तत्.रूपम् इव लक्ष्यते ॥७।१६०।११॥

tat.bhrameNa asat api asyA: tat.rUpam iva lakSyate ||7|160|11||

यदा ब्रह्म.आत्मिका एव इयम् अविद्या न इतर.आत्मिका ।

yadA brahma.AtmikA eva iyam avidyA na itara.AtmikA |

तदा अस्त्य् एषा अपरिज्ञाता परिज्ञाता न भिद्यते ॥७।१६०।१२॥

tadA asti eSA aparijJAtA parijJAtA na bhidyate ||7|160|12||

अविद्या एवम् अनन्ता इयम् नाना.प्रसव.शालिनी ।

avidyA evam anantA iyam nAnA.prasava.zAlinI |

जडा हृद्या रस.मयी मोह.माधव.मञ्जरी ॥७।१६०।१३॥

jaDA hRdyA rasa.mayI moha.mAdhava.maJjarI ||7|160|13||

अन्तःशून्या ग्रन्थिमती श्लक्ष्णा स्व्.अङ्कुर.कण्टका ।

anta:zUnyA granthimatI zlakSNA su.aGkura.kaNTakA |

जदा रसमयी दीर्घा लता इव वन.वैणवी ॥७।१६०।१४॥

jadA rasamayI dIrghA latA iva vana.vaiNavI ||7|160|14||

फल.आशङ्का मुधा एव अति.निष्फला चित्त.हारिणी ।

phala.AzaGkA mudhA eva ati.niSphalA citta.hAriNI |

अ.काल.पुष्प.माला इव श्रेयसा न अभिनन्दिता ॥७।१६०।१५॥

a.kAla.puSpa.mAlA iva zreyasA na abhinanditA ||7|160|15||

न किम्चित् रूपिणी पीना नाना.भुवन.पूरिणी ।

na kimcit rUpiNI pInA nAnA.bhuvana.pUriNI |

भूत.आकुला निरालोका सु.दीर्घा इव तमोमयी ॥७।१६०।१६॥

bhUta.AkulA nirAlokA su.dIrghA iva tama:mayI ||7|160|16||

केशोण्द्रक.भ्रान्ति: इव विचित्र.ग्रन्थि.वेष्टना ।

kezoNdraka.bhrAnti: iva vicitra.granthi.veSTanA |

मिथ्या एव दृश्यमाना खे ऽदृश्यमाना न किम्चन ॥७।१६०।१७॥

mithyA eva dRzyamAnA khe adRzyamAnA na kimcana ||7|160|17||

विचित्र.वर्णा विगुणा शून्ये च वितत.आकृति: ।

vicitra.varNA viguNA zUnye ca vitata.AkRti: |

जड.स्पन्द.उत्पात.मयी शक्र.चापलता इव खे ॥७।१६०।१८॥

jaDa.spanda.utpAta.mayI zakra.cApalatA iva khe ||7|160|18||

जड.कल्लोल.बहुला कलुष.उल्लास.फेनिला ।

jaDa.kallola.bahulA kaluSa.ullasa.phenilA |

चक्रावर्त.अक्षय.मयी प्रावृषि इव तरङ्गिणी ॥७।१६०।१९॥

cakrAvarta.akSaya.mayI prAvRSi iva taraGgiNI ||7|160|19||

अनारत.वहत् शून्य.जगत् मृग.नदीशता ।

रज:राशि=मयी रूक्षा शव.भू: इव दु:भगा ॥७।१६०।२०॥

anArata.vahat*zUnya.jagat mRga.nadIzatA |

raja:rAzi=mayI rUkSA zava.bhU: iva du:bhagA ||7|160|20||

अन्तम् प्राप्नोति न यथा चिरम् स्वप्न.पुरे चरन् ।

antam prApnoti na yathA ciram svapna.pure caran |

जाग्रत् आख्ये स्वप्न.पुरे तथा एव अस्मिञ् चिरम् चरन् ॥७।१६०।२१॥

jAgrat Akhye svapna.pure tathA eva asmin ciram caran ||7|160|21||

यानि संकल्प.जालानि प्रतिष्ठाम् आगतान्य् अलम् ।

yAni saMkalpa.jAlAni pratiSThAm AgatAni alam |

त्यक्त एक.दृश्य.जाल.स्थ.देहानाम् दृढ.चेतसाम् ॥७।१६०।२२॥

tyakta eka.dRzya.jAla.stha.dehAnAm dRDha.cetasAm ||7|160|22||

स्थितानि तानि चित्.व्योम कोश.रत्नान्य् अ.संकटम् ।

sthitAni tAni cit.vyomA koza.ratnAni a.saMkaTam |

विमान.पुर.भूमि.आदि.रूपेण इत्थम् स्थित.आत्मना ॥७।१६०।२३॥

vimAna.pura.bhUmi.Adi.rUpeNa ittham sthita.AtmanA ||7|160|23||

तानि एव सिद्ध.सद्मानि व्योम्नि भान्ति परस्परम् ।

tAni eva siddha.sadmAni vyomni bhAnti parasparam |

अ.दृष्टान्य् अपि अ.संख्यानि सु.उपलब्धान्य् अ.सन्ति अपि ॥७।१६०।२४॥

a.dRSTAni api a.saMkhyAni su.upalabdhAni a.santi api ||7|160|24||

सुवर्ण.मणि.माणिक्य.मुक्त.अवनि.मयानि च ।

suvarNa.maNi.mANikya.mukta.avani.mayAni ca |

भक्ष्य.भोज्य.अन्न.पान.आढ्य.रसायन.सरांसि च ॥७।१६०।२५॥

bhakSya.bhojya.anna.pAna.ADhya.rasAyana.sarAMsi ca ||7|160|25||

मधु.मद्य.दधि.क्षीर.घृत.कुल्य.आकुलानि च ।

रसायन.मय.आकार.वनित.अवलितानि च ॥७।१६०।२६॥

madhu.madya.dadhi.kSIra.ghRta.kulya.AkulAni ca |

rasAyana.maya.AkAra.vanita.avalitAni ca ||7|160|26||

सर्वर्तु.पुष्प.फल.पल्लव.पूरवन्ति

sarvartu.puSpa.phala.pallava.pUravanti

लीला.विलोल.ललन आकुलित आलयानि ।

lIlA.vilola.lalana Akulita AlayAni |

संकल्प.मात्र.रचनेन च सर्व.कालम्

saMkalpa.mAtra.racanena ca sarva.kAlam

सम्पन्न.सर्व.विभव.उत्कर.संकुलानि ॥७।१६०।२७॥

sampanna.sarva.vibhava.utkara.saMkulAni ||7|160|27||

सहस्र.चन्द्र.बिम्बानि शत.सूर्याणि कानिचित् ।

sahasra.candra.bimbAni zata.sUryANi kAnicit |

सुवर्ण.अमृत.वेष.अम्बु.मय.भूतानि कानिचित् ॥७।१६०।२८॥

suvarNa.amRta.veSa.ambu.maya.bhUtAni kAnicit ||7|160|28||

स्व.इच्छा.तमःप्रकाशानि नित्य.आनन्द.मयानि च ।

sva.icchA.tama:prakAzAni nitya.Ananda.mayAni ca |

कानिचिन् नियमानानि तनु.तूल.लघूनि च ॥७।१६०।२९॥

kAnicit niyamAnAni tanu.tUla.laghUni ca ||7|160|29||

क्षण.उत्पत्ति विनाशानि कानिचित् कलना.वशात् ।

kSaNa.utpatti vinAzAni kAnicit kalanA.vazAt |

अनन्त.स्वन्न.पानानि निर्जर.अमरणानि च ॥७।१६०।३०॥

ananta.svanna.pAnAni nirjara.amaraNAni ca ||7|160|30||

विचित्र.संनिवेशानि विचित्र.विभवानि च ।

vicitra.saMnivezAni vicitra.vibhavAni ca |

सर्वार्तु.गुण.रम्याणि सर्व.काम.मयानि च ॥७।१६०।३१॥

sarvArtu.guNa.ramyANi sarva.kAma.mayAni ca ||7|160|31||

तानि संकल्प.जालानि किल कल्याणकारतः ।

tAni saMkalpa.jAlAni kila kalyANakArata: |

सर्वार्तु.गुण.रम्याणि सर्व.काम.मयानि च ॥७।१६०।३१॥

sthirANAm manasAm bhitti: katham evam bhavet tu sA ||7|160|32||

न अन्यत् किम्चन नाम इह ब्रह्म.मात्र.मय=आत्मनि ।

na anyat kimcana nAma iha brahma.mAtra.maya=Atmani |

सम्भवत्य् अङ्ग तेन एतद् उच्यताम् अस्तु किंमयम् ॥७।१६०।३३॥

sambhavati aGga tena etat ucyatAm astu kiMmayam ||7|160|33||

सर्ग.आदौ एव सर्ग.आदि किम्चन अपि इदम् अस्ति नो ।

sarga.Adau eva sarga.Adi kimcana api idam asti no |

कारण.अभावतस् तेन जगत् किम् अयम् अस्तु इदम् ॥७।१६०।३४॥

kAraNa.abhAvata: tena jagat kim ayam astu idam ||7|160|34||

संकल्प्यन्ते निरन्तानि किल तानि यथा यथा ।

saMkalpyante nirantAni kila tAni yathA yathA |

चितौ तथा तथा भान्ति का इव अत्र वद चित्रता ॥७।१६०।३५॥

citau tathA tathA bhAnti kA iva atra vada citratA ||7|160|35||

इदानीम् अपि हे साधो त्वम् अपि अन्ये अपि के अपि वा ।

idAnIm api he sAdho tvam api anye api ke api vA |

तीव्र.संवेग.संकल्प.नगराण्य् एवम् एव खे ॥७।१६०।३६॥

tIvra.saMvega.saMkalpa.nagarANi evam eva khe ||7|160|36||

कुर्वन्ति एक.रस.अभ्यासात् यदि नाम यदृच्छया ।

kurvanti eka.rasa.abhyAsAt yadi nAma yadRcchayA |

तत् तानि इदम् वपुस् त्यक्त्वा प्राप्नुवन्ति अ.चिरेण खे ॥७।१६०।३७॥

tat tAni idam vapu: tyaktvA prApnuvanti a.cireNa khe ||7|160|37||

य: तु इदम् कल्पितम् च द्वे वस्तुनी अनुवर्तते ।

ya: tu idam kalpitam ca dve vastunI anuvartate |

स्वर्ग.आदिवद् अवाप्नोति प्राप्नोत्य् एव एकम् एक.धी: ॥७।१६०।३८॥

svarga.Adivat avApnoti prApnoti eva ekam eka.dhI: ||7|160|38||

सिद्धाः सदा विभान्ति एवम् यथा अन्तःकल्पना.वशात् ।

siddhA: sadA vibhAnti evam yathA anta:kalpanA.vazAt |

नरक.आदीनि दु:खानि तथा एव आभान्ति कल्पनात् ॥७।१६०।३९॥

naraka.AdIni du:khAni tathA eva AbhAnti kalpanAt ||7|160|39||

यत्.यत् संवेद्यते किम्चित् तत् तथा अपि अनुभूयते ।

yat.yat saMvedyate kimcit tat tathA api anubhUyate |

सति वा असति देहे अस्मिन् देह एव मनोमय: ॥७।१६०।४०॥

sati vA asati dehe asmin deha* eva mana:maya: ||7|160|40||

जीव: त्यजति यद् भावे एकाम् देह.मयीम् धियम् ।

jIva: tyajati yat bhAve ekAm deha.mayIm dhiyam |

तद् भाव~एक.मयीम् अन्याम् आशु तत्र एव पश्यति ॥७।१६०।४१॥

tat bhAva.eka.mayIm anyAm Azu tatra eva pazyati ||7|160|41||

शुभा संविच्छुभान् लोकान् सम्पश्यत्य् अशुभा.शुभान् ।

zubhA saMvit*zubhAn lokAn sampazyati azubhA.zubhAn |

ख.आत्मिका ख.आत्मकान् एव चिरम् वा अनुभवत्य् अपि ॥७।१६०।४२॥

kha.AtmikA kha.AtmakAn eva ciram vA anubhavati api ||7|160|42||

सिद्धा सिद्ध.पुराण्य् एव पश्यत्य् अनुभवत्य् अपि ।

siddhA siddha.purANi eva pazyati anubhavati api |

चिद्.अशुद्धानि रूपाणि दु:खानि नरकेषु अति ॥७।१६०।४३॥

cit.azuddhAni rUpANi du:khAni narakeSu ati ||7|160|43||

घूर्णत्.पाषाण.यमल.गिरि.चक्रक.पेषणम् ।

ghUrNat.pASANa.yamala.giri.cakraka.peSaNam |

तत्र अन्ध.कूप.पतनम् पुनर्.उद्धार.वर्जितम् ॥७।१६०।४४॥

tatra andha.kUpa.patanam punar.uddhAra.varjitam ||7|160|44||

दारुणेन अतिशीतेन देहम् पाषाणताम् गतम् ।

dAruNena atizItena deham pASANatAm gata.m |

भूत.अङ्गार.मय.अनन्त.मरु.मार्ग.आस्पदम् वपुः ॥७।१६०।४५॥

bhUta.aGgAra.maya.ananta.maru.mArga.Aspada.m vapu: ||7|160|45||

पूत.अङ्गार.मय.अम्भोद.सरद्.अङ्गार.वर्षणम् ।

pUta.aGgAra.maya.ambhoda.sarad.aGgAra.varSaNam |

तप्त.नाराच.निकर.परुष.आसार.दारुणम् ॥७।१६०।४६॥

tapta.nArAca.nikara.paruSa.AsAra.dAruNam ||7|160|46||

वहत् पाषाण.चक्र.असि.सरित् आकाश.संचरम् ।

vahat pASANa.cakra.asi.sarit AkAza.saMcaram |

वक्षो मुक्त अम्बुद आकार.कुठारा~घात.भेदनम् ॥७।१६०।४७॥

vakSa: mukta ambuda AkAra.kuThArA~ghAta.bhedanam ||7|160|47||

तप्ताय: परुष.आश्लेष.छमिच्छम् इति.मज्जनम् ।

taptAya: paruSa.AzleSa.*chamiccham iti.majjanam |

बृहत्."कट.कट".आ.शब्द.शस्त्र.यन्त्र.निपीडनम् ॥७।१६०।४८॥

bRhat."kaTa.kaTa".A.zabda.zastra.yantra.nipIDanam ||7|160|48||

चक्र.वज्र.गडा.प्रास.शूल.असि.शर.वर्षणम् ।

cakra.vajra.gaDA.prAsa.zUla.asi.zara.varSaNam |

शाल्मली.ग्रहणम् पाशम् कु.शक्ति.शत.तोदनम् ॥७।१६०।४९॥

zAlmalI.grahaNam pAzam ku.zakti.zata.todanam ||7|160|49||

तप्त.सैकत.सम्भार.पात.पाताल.मज्जनम् ।

tapta.saikata.sambhAra.pAta.pAtAla.majjanam |

दीपच्.छन्न.अनल.भयम् बृहद्.वायस.चर्वणम् ॥७।१६०।५०॥

dIpat.channa.anala.bhayam bRhat.vAyasa.carvaNam ||7|160|50||

निर्.निर्गम अकृश.अङ्गार.महा.अङ्गार.प्रवेशनम् ।

nir.nirgama akRza.aGgAra.mahA.aGgAra.pravezanam |

शर.शक्ति.गदा.प्रास.भुशुण्डी.चक्र.वेधनम् ॥७।१६०।५१॥

zara.zakti.gadA.prAsa.bhuzuNDI.cakra.vedhanam ||7|160|51||

क्षुत्.क्षोभ.परुष.प्रेत.व्रात.अन्योन्य.अङ्ग.चर्वणम् ।

kSut.kSobha.paruSa.preta.vrAta.anyonya.aGga.carvaNam |

ताल.उत्ताल.अति.पुरुष.शिला.तल.निपातनम् ॥७।१६०।५२॥

tAla.uttAla.ati.puruSa.zilA.tala.nipAtanam ||7|160|52||

रुधिर.अमेध्य.पङ्क.अङ्क.पूय.नदी.आदि.संकटम् ।

rudhira.amedhya.paGka.aGka.pUya.nadI.Adi.saMkaTam |

शिला.शस्त्र.मयाश्वेभ.पाद.पाषाण.पेषणम् ॥७।१६०।५३॥

zilA.zastra.mayAzvebha.pAda.pASANa.peSaNam ||7|160|53||

स्व्.अभ्र.आभा.उलूक.लिखितम् जन.ओघ.मुसलाहतम् ।

su.abhra.AbhA.ulUka.likhitam jana.ogha.musalAhata.m |

शिर:कर.खुर.स्कन्ध.खण्ड उत्क.गृध्र.मण्डलम् ॥७।१६०।५४॥

zira:kara.khura.skandha.khaNDa utka.gRdhra.maNDalam ||7|160|54||

एतस्मात् कु.कृताद् एतत् फलम् इत्य् एव भावनात् ।

etasmAt ku.kRtAt etat phalam iti eva bhAvanAt |

पश्यत्य् एवम् देश.दृढाद् अविसंवादि.विस्तृतः ॥७।१६०।५५॥

pazyati evam deza.dRDhAt avisaMvAdi.vistRta: ||7|160|55||

यत् नाम किम्चन कदाचन चेतनम् खे

yat nAma kimcana kadAcana cetanam khe

भातम् न भातम् अथवा यत् अपूर्वम् एव ।

bhAtam na bhAtam athavA yat apUrvam eva |

तत् कल्पनात् भवति तत्.मयम् एव तत् हि

tat kalpanAt bhavati tat.mayam eva tat hi

तस्माच् चिरम् च चलति इति यदृच्छया एव ॥७।१६०।५६॥

tasmAt ciram ca calati iti yadRcchayA eva ||7|160|56||

oॐm

Group Page

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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 ततः॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

next Canto:

७१६१

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

FM.7.161 ABOUT NIRVANA 3.OC07

+++

santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha

The complete YVFiles of this masterpiece can be found at

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