fm6038 2.ag28 ON EXTERNAL WORSHIP .z37
jivadas
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work in progress .v15,16
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fm6038 2.ag28 ON EXTERNAL WORSHIP .z37
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Oॐm
Lord Ishvara said—
Izvara: uvAca |
एष देव: स परम: पूज्य एष सदा सताम् ।
चिन्.मात्रम्_अनुभूत्य्_आत्मा सर्व.ग: सर्व.संश्रय: ॥६।३८।१॥
eSa deva: sa parama: pUjya eSa sadA satAm |
cin.mAtram_anubhUtyA_AtmA sarva.ga: sarva.saMzraya: ||6|38|1||
.
eSa deva: sa parama: -
this god is the Supreme
pUjya eSa sadA satAm –
he is to-be-worshipped always by the Good
cin-mAtram - as a mode of Consciousness =
anubhUtyA - thru experience =
AtmA sarva.ga: - the self that goes everywhere =
sarva.saMzraya: - all.connecting
.
~vlm.1 THE god continued--This god who is the supreme Lord, is the adorable one of the wise; in the form of the intellect and conscious soul, and as all pervading and support of all.
~sv.1 The LORD continued: Such is the Lord who is fit to be worshipped constantly by holy ones.
02 o/
घटे पटे वटे कुड्ये शकटे वानरे स्थित: ।
शिवो हरो हरिर्_ब्रह्मा शक्रो वैश्रवणो यम: ॥२॥
ghaTe paTe vaTe kuDye zakaTe vAnare sthita: |
zivo haro harir_brahmA zakro vaizravaNo yama: ||02||
ghaTe paTe vaTe kuDye zakaTe vAnare sthita: – cf .014
shiva, hara, hari, brahmA, shakra, vaishravaNa, yama: -
~vlm.2. He is situated alike in the pot and painting, in the tree and hut, in the vehicle and in all men and brute animals; under the several names of siva, Hara; and Hari, as also of Brahmá, Indra, Agni, and Yama.
~sv.2 It is he indeed who is worshipped by wise men in various ways and in various forms such as Siva, Visnu, etc.
he's in the pot, the canvas, in
a banyan tree, a vAnara Forester, a wall; he is shiva, hara, hari, brahmA, zakra, vaishravaNa, yama ….
* cf.014b-015a
03 o/
बहिर्_अन्तश्_च सर्व.आत्मा सदा स्व.आत्मा सु.बुद्धिभि: ।
bahir_antaz_ca sarva.AtmA sadA sva.AtmA su.buddhibhi: |
विविधेन क्रमेण_एष भगवान्_परिपूज्यते ॥३॥
vividhena krameNa_eSa bhagavAn_paripUjyate ||03||
.
outside and in
the all.Self is always the own.self
.
the very wise in their various ways
worship this Lord
.
~vlm.3. He is in the inside and outside of all as the universal soul, and always dwells in spirit and in the soul of every wise person. This Lord is worshipped in various forms by different people in the many modes as described below.
04 o/
बहिस्_तावन्_महाबुद्धे क्रमेण परिपूज्यते ।
येन तच्_छृणु तत्_त्वक्ष श्रोष्यस्य्_अन्त: क्रमम् तत: ॥४॥
bahi:_ tAvan_mahAbuddhe krameNa paripUjyate |
yena tac_chRNu tat_tvakSa zroSyasy_anta: kramam tata: ||04||
.
outside thusly =
mahAbuddhe – o great thinker =
krameNa paripUjyate – it is worshipped formally =
yena tac – whereby That =
zRNu – hear =
tat_tvakSa - x =
zroSyasi_anta: kramam tata: - you will hear the inner order of that =
var. KG: ... anta: karma iti ||
~vlm.4. Hear me first relate to you, O great sage! how this god is worshipped in the outward form and formulas; and you will next hear me relate unto you, the inward form in which he is worshipped in spirit.
~sv.4 Now listen to the ways in which he is to be worshipped.
05 o/
पूजाक्रमेषु सर्वेषु देह-गेहम् पवित्रकम् ।
त्याज्यम् देह-अवबोध-आत्मम् परम् यत्नात्_पवित्रकम् ॥५॥
pUjA-krameSu sarveSu deha-geham pavitrakam |
tyAjyam deha-avabodha-Atmam param yatnAt_pavitrakam ||05||
pUjA-krameSu sarveSu – in all orders of worship =
deha-geham pavitrakam – the body-house
=
tyAjyam deha-avabodha-Atmam param yatnAt_pavitrakam – x.
~vlm.5. In all forms of worship you must cease to think of your body, and separate your miad from your person, however purified it may be (By your ablution and the like). You must then apply your mind deligently to think of the pure and bodiless soul, which witnesseth the operations of the body from its inside.
~sv.5 First of all, one should abandon the body-idea (the notion that 'I am this body').
06 o/
पूजनम् ध्यानम्_एव-अन्तर्_न-अन्यद्_अस्ति_अस्य पूजनम् ।
तस्मात्_त्रि.भुवन-आधारम् नित्यम् ध्यानेन पूजयेत् ॥६॥
pUjanam dhyAnam_eva-antar_na-anyad_asti_asya pUjanam |
tasmAt_tri.bhuvana-AdhAram nityam dhyAnena pUjayet ||06||
.
पूजनम् ध्यानम्_एव_अन्तर् - The Worship is only interior meditation
न_अन्यद्_अस्ति_अस्य पूजनम् - not other is his Worship
तस्मात्_त्रि.भुवन-आधारम् नित्यम् ध्यानेन पूजयेत् - Thus, the Bearer of the three States of Being is ever to be worshipped with DhyAna Meditation. -6-
~vlm.6. His worship consists in his inward meditation only, and in no other mode of outward worshipping, therefore apply your mind in the adoration of the universal soul, in its meditation in your soul only.
~sv.6 Meditation alone is true worship. Hence one should constantly worship the Lord of the three worlds by means of meditation.
~vwv.1689a/6. Worship is only meditation within. There is no other worship of Him, (the Supreme Self).~vwv.1689b. 22. This God, who is of the nature of one's own Consciousness, is not worshipped by oblations (or gifts).
Worship him with interior DhyAna, the meditative thought.
Nothing else is his Worship but DhyAna always of the one thought.
07 o/
चिद्.रूपम् सूर्य-लक्ष-आभम् समस्त-आभास-भासनम् ।
अन्तस्थ-चित्.प्रकाशम् स्वम्_अहंता-सारम्_आश्रयेत् ॥७॥
cid.rUpam sUrya-lakSa-Abham samasta-AbhAsa-bhAsanam |
antastha-cit.prakAzam svam_ahaMtA-sAram_Azrayet ||07||
.
~vlm.7. He is of the form of the intellect, the source of all light and glorious as millions of suns; He is the light of the inward intellect, and the receptacle (origin) of egoism and tuism. (i. e. of the subjective and objective).
~sv.7 How should one contemplate him? He is pure intelligence, he is as radiant as a hundred thousand suns risen together, he is the light that illumines all lights, he is the inner light,
08 o/
अपार-परमाकाश-विपुलाभोग-कन्धरम् ।
apAra-paramAkAza-vipulAbhoga-kandharam |
अनन्त-अधस्तनकाश-कोश-पाद-सरो-रुहम् ॥८॥
ananta-adhastanakAza-koza-pAda-saro-ruham ||08||
.
~vlm. His head and shoulders reach above the heaven of heavens,
and lotus like feet descend far below the lowest abyss of vacuity.
~sv. the limitless space is his throat, the firmament is his feet...
09 o/
अनन्त-दिक्-तट-आभोग-भुज-मण्डल-मण्डितम् ।
ananta-dik-taTa-Abhoga-bhuja-maNDala-maNDitam |
नानाविध-महालोक-गृहीत-परमायुधम् ॥९॥
nAnAvidha-mahAloka-gRhIta-paramAyudham ||09||
.
the boundless extent of the scope of his arms
holds the many sorts of mighty Worlds
as ready superweapons in his hands
.
~vlm.9. His arms extend to the endless bounds of all sides and space; and hold in them the many worlds in the infinite firmament as their wielding weapons and arms.
~sv.9 the directions are his arms, the worlds are the weapons he bears in his hands, ...
10 o/
हृत्-कोश-कोण-विश्रान्त-ब्रह्माण्ड-ओघ-परम्परम् ।
hRt-koza-koNa-vizrAnta-brahmANDa-ogha-paramparam |
प्रकाश-परमाकाश-पारगापर-विग्रहम् ॥१०॥
prakAza-paramAkAza-pAraga-apara-vigraham ||10||
.
hRt-koza-koNa-vizrAnta-brahmANDa-ogha-paramparam –
x Heart-sheath-koNa-sheltered-Cosmic.Egg-flood-procession =
prakAza-paramAkAza-pAra.ga-apara.vigraham –
radiance-superSpace-pAraga-apara-vigraham =
~vlm.10. The worlds rolling over one another, rest in a corner of his capacious bosom; His effulgence passes beyond the limit of the unlimited vacUm, and his person stretches beyond all imaginable bounds. (Extends through all extent, Pope).
~sv.10 the entire universe is hidden in his heart,
#pAraga‑ - going to the opposite shore , crossing over MBh. R. • #pAraga: - one who has gone through or accomplished or mastered , knowing thoroughly , fully conversant or familiar with (gen. loc. or comp.) , profoundly learned mbh.&c
11 o/
अधस्_ऊर्ध्वम् चतुर्.दिक्षु विदिक्षु च निरन्तरम् ।
ब्रह्म.इन्द्र.हरि.रुद्र-ईश=प्रमुख==अमर-मण्डितम् ॥११॥
adha:_ Urdhvam catur.dikSu vidikSu ca nirantaram |
brahma.indra.hari.rudra-Iza=pramukha==amara-maNDitam ||11||
adha:_ Urdhvam - Above, below, -
catur.dikSu -
vidikSu ca nirantaram -
brahma.indra.hari.rudra-Iza=pramukha==amara-maNDitam -
#vidikSu
#brahmendraharirudrezapramukhA
~vlm.11. Above, below, in all four quarters and in all sides of the compass, he extends unspent and without end; and is beset in all sides by the host of gods, Brahmá, Rudra, Hari and Indra, and the demi gods also.
12 o/
इमाम् भूत-श्रियम् तस्य रोम-आलिम् प्रविचिन्तयेत् ।
विविध-आरम्भ-कारिण्यस्_त्रि.जगद्-यन्त्र=रज्जव: ॥१२॥
imAm bhUtazriyaM tasya romAliM pravicintayet |
vividhArambhakAriNyastrijagadyantrarajjava: ||12||
.
imAm bhUta-zriyam tasya roma-Alim pravicintayet |
vividha-Arambha-kAriNya:_ tri.jagad-yantra=rajjava: ||12||
imAm bhUta-zriyam - This plenitude of beings -
tasya roma-Alim pravicintayet - should be considered as his hairlocks -
vividha-Arambha=kAriNyas - various-business=making -
tri.jagad-yantra=rajjava: - three.world-machine=ropes -
#pravicint>
~vlm.12. These series of creatures are to be considered as the rows of hairs on his body; and the different courses of their actions, are as the strings binding the machines of the world together.
~sv.12 the gods are hairs on his body,
13|o/
इच्छा-आद्याः शक्तयस्_तस्य चिन्तनीयाः शरीर.गाः ।
एष देवः स परमः पूज्यः एष सदा सताम् ॥१३॥
icchA-AdyA: zaktaya:_ tasya cintanIyA: zarIra.gA: |
eSa deva: sa parama: pUjya: eSa sadA satAm ||13||
इच्छा-आद्याः शक्तयस्_तस्य चिन्तनीयाः - The powers of his primal desires becoming conceived
शरीर.गाः - gone to embodiment एष देवः स परमः - this divinity is the Supreme
पूज्यः एष सदा सताम् - he is ever to be worshipped by the true. -13-
~vlm.13. His will and destiny are powers proceeding from his person, as his active agencies in nature, such is the Lord—the supreme one, who is always to be worshipped by the best of men.
~sv.13 the cosmic potencies are the energies in his body,
14 o/
चिन्मात्रम्_अनुभूत्यात्मा सर्व.ग: सर्व.संश्रय: ।
घटे पटे वटे कुड्ये शकटे वानरे स्थित: ॥१४॥
cinmAtram_anubhUtyAtmA sarva.ga: sarva.saMzraya: |
ghaTe paTe vaTe kuDye zakaTe vAnare sthita: ||14||
.
~vlm.14. He is the intellect only and the conscious soul, the all pervading
and the all supporting spirit; and resides alike in the pot and painting, as in the moving car as also in living animals.
He's in the pot, the canvas, in
a banyan tree, a VAnara
Forester, a wall; he is
cf. .002 ghaTe paTe vaTe kuDye zakaTe vAnare sthita: | zivo haro harir_brahmA zakro vaizravaNo yama: ||2||
15 o/
शिवो हरो हरिर्_ब्रह्मा शक्रो वैश्रवणो यम: ।
अनन्त-एकपद-आधार-सत्तामात्र-एक.विग्रह: ॥१५॥
zivo haro harir_brahmA zakro vaizravaNo yama: |
ananta-ekapada-AdhAra-sattAmAtra-eka.vigraha: ||15||
cf .002
~vlm.15. He is siva[~Siva], Hari, and Hara, Brahmá, Indra, Fire, and
Yama; He is the receptacle of endless beings, and the aggregate
body of all essences or the sole entity of entities.
he is
Shiva, Hara, Hari, BrahmA,
Shakra, Vaishravana, Yama….
cf. .002 ghaTe paTe vaTe kuDye zakaTe vAnare sthita: | zivo haro harir_brahmA zakro vaizravaNo yama: ||2||
16 o/
विवर्तित-जगज्.जाल: कालो_अस्य द्वार-पालक: ।
स=शैल-भुवन-आभोगम्_इदम् ब्रह्माण्ड-मण्डलम् ॥१६॥
vivartita-jagaj.jAla: kAlo_asya dvAra-pAlaka: |
sa=zaila-bhuvana-Abhogam_idam brahmANDa-maNDalam ||16||
~vlm.16. He contains this mundane sphere, together with all the worlds with their mountains and all other contents in himself; and the all powerful time which hurls them ever onward, is the warder at the doorway of his eternity.
~sv.16 time is his gate-keeper and he has thousands of heads, eyes, ears and arms.
17 o/
देह-कोणो_अस्य कस्मिंश्.चित्_स्व.अङ्ग-अवयवताम् गतम् ।
विचिन्तयेन्_महादेवम् सहस्र-श्रवण-ईक्षणम् ॥१७॥
deha-koNo_asya kasmiMz.cit_sva.aGga-avayavatAm gatam |
vicintayen_mahAdevam sahasra-zravaNa-IkSaNam ||17||
~vlm.17. The great god Mahadeva, is to be thought upon as dwelling in some part of this body of eternity and infinity, with his body and its members, and with a thousand ears and eyes. (This is same with the macrocosm of viraj in the vedas).
18 o/
सहस्र-शिरसम् शान्तम् सहस्र-भुज-भूषणम् ।
सर्वत्र_ईक्षण-शक्त्याढ्यम् सर्वतो घ्राण-शक्तिकम् ॥१८॥
sahasra-zirasam zAntam sahasra-bhuja-bhUSaNam |
sarvatra_IkSaNa-zaktyADhyam sarvato ghrANa-zaktikam ||18||
~vlm.18. This figure has moreover a thousand heads and a thousand hands with their decorations. It has as many eyes all over its body with their powers of sight and so many ears also with their power of hearing.
19 o/
सर्वत: स्पर्शन.मयम् सर्वतो रसन-अन्वितम् ।
सर्वत्र श्रवन-आकीर्णम् सर्वत्र मनन-अन्वितम् ॥१९॥
sarvata: sparzana.mayam sarvato rasana-anvitam |
sarvatra zravana-AkIrNam sarvatra manana-anvitam ||19||
~vlm.19. It has the powers of feeling or touch and taste all over its person, as also, the power of hearing in the whole body, and that of thinking in its mind within.
~sv.19 He touches all, he tastes all, he hears all, he thinks through all though he is beyond thinking.
20 o/
सर्वतो मनन-आतीतम् सर्वत: परमम् शिवम् ।
सर्वदा सर्व.कर्तारम् सर्व.संकल्पित-अर्थदम् ॥२०॥
sarvato_ manana-AtItam sarvata: paramam zivam |
sarvadA sarva.kartAram sarva.samkalpita-arthadam ||20||
*jd.20 - sarvata: - everywhence =
manana-atItam – beyond mentation =
sarvata: paramam zivam - everywhence Supreme *shiva =
sarvadA - everywhen =
sarva.kartAram – the all-doer =
sarva.samkalpita-arthadam – fulfilling everything conceived =
~vlm.20. It is however wholly beyond all conception, and is perfectly good and gracious to all. It is always the doer of all things that are done, and the bestower of every blessing on all beings.
~sv.20 He does everything at all times, he bestows whatever one thinks of or desires.
21 o/
सर्व.भूत-अन्तर=अवस्थम् सर्वम् सर्व-एक-साधनम् ।
इति संचिन्त्य देव-ईशम्_अर्चयेद्_विधिवत्_ततः ॥२१॥
"sarva.bhUta-antara=avastham sarvam sarva.eka-sAdhanam" |
iti samcintya deva-Izam_arcayed_vidhivat_tata: ||21||
.
*jd.21 - "sarva.bhUta-antara=avastham - "The all.beings-within=overstanding - sarvam - All is = sarva.eka-sAdhanam" - the All-One=means." = iti samcintya - so contemplating, = deva-Izam_arcayet_vidhivat_tata: - let the Divine Lord be worshipped according to Rule.
~vlm.21. It is always situated in the inside of all beings; and is the giver of strength and energy to all. Having thought upon the Lord of Gods in this manner, the devotee is to worship him in the usual method of the ritual.
~sv.21 he dwells in all, he is the all, he alone is to be sought by all. Thus hould one contemplate him.
*jd.21 - "sarva.bhUta-antara=avastham - "The all.beings-within=overstanding - sarvam - All is = sarva.eka-sAdhanam" - the All-One=means." = iti samcintya - so contemplating, = deva-Izam_arcayet_vidhivat_tata: - let the Divine Lord be worshipped according to Rule.
#sidh* —> #sAdh —>#sAdhana #sAdhanI #sAdhanA -mfn.- leading straight to a goal , guiding well , furthering RV.
22 o/
विधानम्_अर्चनस्य_इदम् शृणु ब्रह्मविदाम् वर ।
स्व.संविद्.आत्मा देवो_अयम् न_उपहारेण पूज्यते ॥२२॥
vidhAnam_arcanasya_idam zRNu brahmavidAm vara |
sva.samvid.AtmA devo_ayam na_upahAreNa pUjyate ||
22
||
.
this is the Order of Worship
—pay attention, good *brAhmaNas—
this self-Awareness.Self god is
not
to be given offerings*
.
* not the blood of a victim nor the substituted flowers.
~vlm. ... the mode of worshipping him in spirit; which consists only in adoring him in the conscious soul, and not in presenting offerings unto him.
~sv.22 This Lord is not to be worshipped by material substances but by one's own consciousness.
~vwv.1689a. 6. Worship is only meditation within. There is no other worship of Him, (the Supreme Self).~vwv.1689b. 22. This God, who is of the nature of one's own Consciousness, is not worshipped by oblations (or gifts).
*jd.22 – vidhAnam arcanasya idam – this is the Order of Worship = zRNu brahmavidAm vara – hear this, you best of *brAhmaNa.s = sva.samvid.AtmA devo 'yam – this self-Awareness.Self god = na_upahAreNa pUjyate – is not to be worshipped with offerings – not the blood of the victim nor the substituted flowers.
#vidhAna- vi-dhAna forth-giving #vidhAnI - disposing, regulating; acting, performing; possessing, having; ‑ vidhAnam ‑ order, measure, disposition, arrangement, rule, precept, (vidhAnena and vidhAnatas ‑ according to rule or precept).
#upahAra‑: उपहारः - An oblation; A gift; रत्नपुष्पोपहारेण छायामानर्च पादयोः R.4.84; नृत्योपहारः Me.34; K.17,41,13,183. -3 A victim, sacrifice, an offering to a deity; सपर्यां सपशूपहाराम् R.16.39; Māl. 1; उपहारीकृतास्मि Māl.2; Ve.4.7.
23 o/
न दीपेन न धूपेन न पुष्प-विभव-अर्पणै: ।
na dIpena na dhUpena na puSpa-vibhava-arpaNai: |
न_अन्न-दान-आदि-दानेन न चन्दन-विलेपनै: ॥२३॥
na_anna-dAna-Adi-dAnena na candana-vilepanai: ||23||
not with a lamp
not with incense smoke
not with the offering of displays of flowers
+
not with the giving of free food
not with anointing with sandalwood.paste
.
~vwv.1684-85-86/23-24-25. ... not worshipped by a lamp, incense, offerings of a wealth of flowers, the giving of food-offerings and the like, anointing with sandal-paste, ~vlm.23. It requires no illumination nor fumigation of incense; It has no need of flowers or decorations, nor does require the oblations of rice or sprinkling of perfumes or sandal paste.
~sv.23 Not by waving of lamps nor lighting incense, nor by offering flowers nor even by offering food or sandal-paste.
24 o/
न च कुङ्कुम-कर्पूर-भोगैश्_चित्रैर्_न च_इतरै: ।
नित्यम्_अ.क्लेश-लभ्येन शीतलेन-अ.विनाशिना ॥२४॥
na ca kuGkuma-karpUra-bhogaiz_citrair_na ca_itarai: |
nityam_a.kleza-labhyena zItalena-a.vinAzinA ||24||
.
na ca kuGkuma-karpUra-bhogai: - neither with offerings of kumkuma and camphor =
citrair na ca_itarai: - nor w/ any other wonderful things =
nityam akleza-labhyena – always with =
zItalena - x =
avinAzinA - x =
~vwv.1684 ...ever attainable without pain and is cool and indestructible. He is not worshipped by a lamp, incense, offerings of a wealth of flowers, the giving of food-offerings and the like, anointing with sandal-paste, various objects of enjoyment like saffron and camphor and other materials _of worship.
~vlm.24. It needs no exhalation of saffron or camphor, nor any painting or other things (as chouriflappers and the like); nor has it any need of pouring the water, which is easily obtainable every where.
~sv.24 He is attained without the least effort; he is worshipped by self-realisation alone.
एकेन_एव-अमृतेन_एष बोधेन स्वेन पूज्यते ।
एतद् एव परम् ध्यानम् पूजा_एषा_एव परा स्मृता ॥२५॥
ekena_eva-amRtena_eSa bodhena svena pUjyate |
etad eva param dhyAnam pUjA_eSA_eva parA smRtA ||25||
*jd.25 –
ekena eva amRtena bodhena svena - Indeed only with the nectar of realization of self -
eSa pUjyate - is this to be worshipped -
etad eva param dhyAnam - this alone is the highest DhyAna Meditation -
pUjA eSA eva parA smRtA - this alone is considered the highest worship. -25- -
~vwv.1684-85-86/23-24-25. .... This _abidance in Pure Consciousnes:_ alone is the highest meditation. This alone is considered as the highest worship.
~vlm.25. It is only by effusion of the nectareous juice of the understanding,
that the god is worshipped; and this is styled the best kind of meditation and adoration of deity by the wise.
~sv.25 This is the supreme meditation, this is the supreme worship: the continuous and unbroken awareness of the indwelling presence, inner light or consciousness.
यद्_अनारतम्_अन्तस्थ-शुद्ध-चिन्.मात्र-वेदनम् ।
पश्यञ् शृण्वन् स्पृशञ् जिघ्रन्-न् अश्नन् गच्छन् स्वपन् श्वसन् ॥२६॥
yad_anAratam_antastha-zuddha-cin.mAtra-vedanam |
pazyaJ zRNvan spRzaJ jighran-n aznan gacchan svapan zvasan ||26||
*jd.26 –
यद् अनारतम् - That which uninterruptedly is
अन्तस्थ-शुद्ध-चिन्मात्र-वेदनम् - the pure internal knowing of measured Chit Consciousness
पश्यञ् शृण्वन् - seeing, hearing, स्पृशञ् जिघ्रन् - touching, smelling
अश्नन् - eating/tasting गच्छन् - going/walking
स्वपन् - sleeping/dreaming श्वसन् - breathing... -26-
~vwv.1690/26b/27a. Seeing, hearing, touching, smelling, tasting, moving, sleeping, breathing, speaking, leaving and taking, let one become full of Pure Consciousness.
~vlm.26. The pure intellect which is known to be always present within one's self, is to be constantly looked into and sought after, heard about, and felt both when one is sleeping or sitting or moving about.
~sv.26-28 While doing whatever one is doing — seeing, hearing, touching, smelling, eating, moving, sleeping, breathing or talking — one should realise one's essential nature as pure consciousness. Thus does one attain liberation.
The pure innner knowing of measured Consciousness is constantly
seeing, hearing, touching, smelling, tasting,
walking, dreaming, breathing...
प्रलपन्_विसृजन्_गृह्णन्_शुद्ध-संविन्-मयो भवेत् ।
ध्यान-अमृतेन संपूज्य स्वयम्_आत्मानम्_ईश्वरम् ॥२७॥
pralapanvisRjangRhNanzuddhasamvinmayo bhavet |
dhyAnAmRtena sampUjya svayamAtmAnamIzvaram ||27||
*jd.27 –
pralapan_visRjan_gRhNan_zuddha-samvin-mayo bhavet |
dhyAna-amRtena sampUjya svayam_AtmAnam_Izvaram ||27||
pralapan – talking —
visRjan – loosing/evacuating — "loosing the bowels", shitting, if these three are taken as Karmendriya functions) —
gRhNan – grasping —
zuddha-samvin-maya-: – of pure Samvid Awareness made —
bhavet – let it be —
dhyAna-amRtena – by the DhyAna-Nectar —
sampUjya – worshipped —
svayam – your-own —
AtmAnam – Self —
Izvaram – as Lord —
~vwv.1690/26b/27a. Seeing, hearing, touching, smelling, tasting, moving, sleeping, breathing, speaking, leaving and taking, let one become full of Pure Consciousness.
~vwv.1691/27b/28a. Having worshipped one's own Self, the Lord, by the nectar of meditation, _let one become full of Pure Consciousnes:_ . The Self has only meditation as its oblation and meditation is indeed its wish.
~vlm.27. By constantly talking on the subject, and resuming the inquiry after leaving it off, one becomes fully conscious of himself; and then he should worship his lord the self-same soul in his meditation of it.
~sv.26-28 While doing whatever one is doing — seeing, hearing, touching, smelling, eating, moving, sleeping, breathing or talking — one should realise one's essential nature as pure consciousness. Thus does one attain liberation.
talking, loosing, grasping—it is
a construct of pure Awareness:
with DhyAna-Nectar worship it,
your own Self as Lord Îshwara. 27
परम-आस्वाद-युक्तेन मुक्तेन कुसुम-ईहितै: ।
ध्यान-उपहार एव_आत्मा ध्यानम् ह्य्_अस्य समीहितम् ॥२८॥
parama-AsvAda-yuktena muktena kusuma-Ihitai: |
dhyAna-upahAra eva_AtmA dhyAnam hy_asya samIhitam ||28||
*jd.28 –
parama-AsvAda-yuktena muktena kusuma-Ihitai: |
dhyAna-upahAra eva_AtmA dhyAnam hy_asya samIhitam ||28||
<CG: #Ihita #dhyAna #upahAra #upahAra #samIhita >
~vwv.1691/27b/28a. Having worshipped one's own Self, the Lord, by the nectar of meditation, _let one become full of Pure Consciousnes:_ . The Self has only meditation as its oblation and meditation is indeed its wish.
~vlm.28. The offering of the heart in meditation of the Lord, is more delectable to him than the sweetest articles of food, offered with the choices and most fragrant flowers.
~sv.26-28 While doing whatever one is doing — seeing, hearing, touching, smelling, eating, moving, sleeping, breathing or talking — one should realise one's essential nature as pure consciousness. Thus does one attain liberation.
paramAsvAdayuktena muktena kusumehitaiH |
dhyAnopahAra evAtmA dhyAnaM hyasya samIhitam || 28
~VA. dhyana (meditation) is the only offering with suitable
greatest taste, and with beafutiful flower of liberation, - such
dhyana is desired for him (that god)
~AS:
I agree with the general sense, but I would write thus:
With great relish (parama-AsvAda-yuktena) and free of urges for flowers
etc.
This actually completes the previous verse about how the worship should be
done.
The second line says:
AtmA - the soul has meditation (dhyAna) as its natural offering (upahAra) and
it only desires meditation!
The next verse continues saying that meditation is the proper substitute for
all pUja instruments, as long as the deity is the soul!
The word dhyAna-upahAra is a bahuvrIhi compound describing AtmA.
ध्यानम्_अर्घ्यम् च पाद्यम् च शुद्ध-संवेदन-आत्मनम् ।
ध्यान-संवेदनम् पुष्पम् सर्वम् ध्यान-परम् विदु: ॥२९॥
dhyAnam_arghyam ca pAdyam ca zuddha-samvedana-Atmanam |
dhyAna-samvedanam puSpam sarvam dhyAna-param vidu: ||29||
~vwv.1692/29. Meditation is the respectful offering of water _in worship_in the form of Pure Awareness. The Awareness that is meditation is the flower. They consider everything _of oblation:_ as having meditation as the highest _worship_.
~vlm.29. Meditation joined with self-consciousness or contriteness of soul, is the best pádya and arghya water and offering that is worthy of the Lord; because the best meditation is that which is accompanied with the flower-self offering to the Lord. (For naught avails the most intense meditation of the mind, when the heart and soul are not devoted to the service of the Lord).
~sv.29 Meditation is the offering, meditation is the water offered to the deity to wash his hands and feet, self-knowledge gained through meditation is the flower — indeed all these are directed towards meditation.
विना तेन_इतरेण_अयम्_आत्मा लभ्यत एव नो ।
ध्यानात्_प्रसादम्_आयाति सर्व.भोग-सुख-श्रिय: ॥३०॥
vinA tena_itareNa_ayam_AtmA labhyata_ eva no |
dhyAnAt_prasAdam_AyAti sarva.bhoga-sukha-zriya: ||30||
*jd.30 - vinA tena_itareNa – without that other =
ayam_AtmA labhyata_ eva no – this Self is never got =
dhyAnAt – thru dhyAna*Meditation =
prasAdam_AyAti – comes to grace =
sarva.bhoga-sukha-zriya: - all kinds of bountiful pleasure.
~vwv.1693/30ab. Without that (meditation on Pure Consciousness), this Self is not at all known by other (expedients). The riches of pleasures of all objects of enjoyment attain to purity _or clearnes:_ on account of meditation.
~vwv.1681/y6038.030a/2a. Without that (meditation on Pure Consciousness), this Self is not at all known by other (expedients). Here, knowledge is the practice; nothing else is employed.
~vlm.30. Without this kind of meditation, it is impossible the supreme soul in one's self; and therefore spiritual meditation is said to abound with the grace of god and the greatest enjoyment of happiness and prosperity. (So the sruti:--Meditation in spirit is attended with all enjoyment and felicity).
~sv.30 The self is not realised by any means other than meditation.
अयम्_आत्मा मुने भुङ्क्ते देह-रूपो गृहे यथा ।
ध्यानेन_अनेन सुमते निमेषांस्_तु त्रयोदश ॥३१॥
ayam_AtmA mune bhuGkte deha-rUpo gRhe yathA |
dhyAnena_anena sumate nimeSAM:_ tu trayodaza ||31||
*jd.31 -
~vlm.31. As the animal or irrational soul enjoys all its pleasures, in the abode of its body; so the rational and spiritual soul derives all its happiness from meditation. (Because the Lord being full of felicity, pours out the same into the spirit of his devotee).
ayamAtmA mune bhuGkte deharUpo gRhe yathA |
dhyAnenAnena sumate nimeSAMstu trayodaza || 31
~VA. (connects with the last 1/4 of the previous verse. Or should
it be connected with the whole half?)
This atma enjoys many joys and all enjoyments, o muni, (taking form)
as body in the house (as householder?).
~AS:
This AtmA feeds just by a meditation of 13 nimeSa, like a person living in a house
would eat.
The soul is nourished even by a meditation of 13 eyeblinks!
There is a table of benefits of longer meditation coming next.
The unit of time nimeSa seems to be 67.5th part of a second.
मूढो_अपि पूजयित्वा_ईशम् गो-प्रदान-फलम् लभेत् ।
पूजयित्वा निमेषाणाम् शतम्_एकम्_इति प्रभुम् ॥३२॥
mUDho_api pUjayitvA_Izam go-pradAna-phalam labhet |
pUjayitvA nimeSANAm zatam_ekam_iti prabhum ||32||
*jd.32
~vlm.32. The ignorant man that meditates on the Lord, for a hundred twinklings of the eye; obtains in reward thereof, the merit of making the gift of a milch-cow to a Brahman.
~sv.32 If one is able to meditate even for thirteen seconds, even if one is ignorant, one attains the merit of giving away a cow in charity.
अश्वमेधस्य यज्ञस्य फलम् प्राप्नोति मानव: ।
पूजयित्वा स्वम्_आत्मानम् घटिक-अर्धम्_इति प्रभुम् ॥३३॥
azvamedhasya yajJasya phalam prApnoti mAnava: |
pUjayitvA svam_AtmAnam ghaTika-ardham_iti prabhum ||33||
*jd.33
azvamedhasya yajJasya phalam prApnoti mAnava:
- a person gets the fruit of the ashvamedha*Rite, the Horse Sacrifice =
pUjayitvA svam_AtmAnam – having worshipped his own self =
ghaTikA-ardham – for a few minutes =
iti prabhum - x =
~vlm.33. The man who worships the Lord in his soul, for half an hour in this manner; reaps the reward of making a horse sacrifice (according to law).
~sv.33 If one does so for one hundred and one seconds, the merit is that of performing a sacred rite.
अश्वमेध-सहस्रस्य फलम् प्राप्नोति मानव: ।
ध्यान-बल्य्-उपहारेण स्वयम्_आत्मानम्_आत्मना ॥३४॥
azvamedha-sahasrasya phalam prApnoti mAnava: |
dhyAna-baly-upahAreNa svayam_AtmAnam_AtmanA ||34||
*jd.34
~vlm.34. He who meditates on the Lord in spirit and in his own
spirit, and presents the offering of his reflections unto him, is
entitled to the merit of making a thousands[~thousand] horse sacrifices.
~sv.34 If the duration is twelve minutes, the merit is a thousandfold.
घटिकाम् पूजयेद्_यस्_तु राजसूयम् लभेत स: ।
मध्य.अह्न-पूजनात्_इत्थम् राजसूय-एक-लक्ष-भाक् ॥३५॥
ghaTikAm pUjayed_ya:_ tu rAjasUyam labheta sa: |
madhya.ahna-pUjanAt_ittham rAjasUya-eka-lakSa-bhAk ||35||
*jd.35 –
ghaTikAm pUjayet_ya:_tu - x =
rAjasUyam labheta sa: - x =
madhya.ahna-pUjanAt_ittham - x =
rAjasUya-eka-lakSa-bhAk - x =
#ghaTika
#rAjasUya
~vlm.35. Whoso worships the Lord in this manner for a full hour, receives the reward of making the Raj sacrifice; and by worshipping him in this form in the midday; he obtains the merit of making many thousands sacrifices of such kind. The man who worships him in this way for a whole day, settles in the abode of the deity.
~sv.35 If the duration is of a day, one dwells in the highest realm.
दिवसम् पूजयित्वा_एवम् परे धाम्नि वसेन्_नर: ।
एषो_sसौ परमो योग एषा सा परमा क्रिया ।
बाह्य-संपूजनम् प्रोक्तम्_एतद्_उत्तमम्_आत्मन: ॥३६॥
divasam pUjayitvA_evam pare dhAmni vasen_nara: |
eSo_'sau paramo_ yoga eSA sA paramA kriyA |
bAhya-sampUjanam proktam_etad_uttamam_Atmana: ||36||
*jd.36
divasam pUjayitvA_evam - x =
pare dhAmni vasen_nara: - x =
eSa:_asau parama:_ yoga: - this here Higher Yoga =
eSA sA paramA kriyA – is this here higher practice =
bAhya-sampUjanam proktam_etad_uttamam_Atmana: - it is said to be the ultimate external worship of the Self.
~vwv.1687/y6039.003y6038.036. Let one meditate on this Supreme _ziva who is ever abiding in the body. This one is the highest yoga. This one is the highest practice.
~vlm.36. This is called the superior yoga meditation, and the best service of the Lord, as also the external adoration of the soul.
~sv.36 This is the supreme yoga, this is the supreme kriya (action or service).
* line 1 <divasam> missing in KG.
एतत्_पवित्रम्_अखिल-अघ-विघात-हेतुम्
यस्_त्व्_आचरिष्यति नर: क्षणम्_अप्य्_अखिन्न: ।
तम् वन्दयिष्यति सुर-असुर-लोक-पूग:
प्राप्त-आस्पदम् जगति माम्_इव मुक्तम्_आत्मन् ॥३७॥
etat_pavitram_akhila-agha-vighAta-hetum
ya:_ tv_AcariSyati nara: kSaNam_apy_akhinna: |
tam vandayiSyati sura-asura-loka-pUga:
prApta-Aspadam jagati mAm_iva muktam_Atman ||37||
*jd.37 -
etat_pavitram - x =
akhila-agha-vighAta-hetum - x =
ya:_tu_AcariSyati nara: - x =
kSaNam_apy_akhinna: - x =
tam vandayiSyati sura-asura-loka-pUga:
prApta-Aspadam jagati mAm_iva muktam_Atman – x.
~vlm.37. This mode of holy adoration destroys all sins; and whoso practices it for a minute with a steady mind, he is certainly entitled to the venerations of gods and demigods, and placed in the rank of emancipated spirits like myself.
~sv.37 One who practises this mode of worship is worshipped by the gods and the demons and all other beings. However, this is external worship.
oॐm
DAILY READINGS tu 29August
fm3083 1.ag29 THE WORSHIP OF kandarA THE DEEP .z11
fm6039 2.ag29..31 THE ORDER OF DIVINE WORSHIP .z63
fm7137 3.ag29...31 Waking, Dream, Sleep, and the Fourth .z61
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चित् संवित्त्या.उच्यते जीव:
cit saMvittyA _ucyate jIva:
संकल्पात्स मनो_ भवेत् ।
saMkalpAt sa:_ mana:_ bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि_अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
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FM.6.1.FM.6.49
https://www.dropbox.com/s/ypa3cs25cab8jgs/FM.6.1.FM.6.49.docx?dl=0
FM6038 ON EXTERNAL WORSHIP 2.AG28 .Z37
https://www.dropbox.com/s/ss1v3rnlsylmkbx/fm6038%202.ag28%20ON%20EXTERNAL%20WORSHIP%20.z37.docx?dl=0
FM6038 ON EXTERNAL WORSHIP 2.AG28
सर्ग ६.३८
sarga 6.38
ईश्वरः उवाच ।
Izvara: uvAca |
एष* देवः स* परमः पूज्य* एष* सदा सताम् ।
eSa* deva: sa* parama: pUjya* eSa* sadA satAm |
चिन्मात्रम् अनुभूत्या_आत्मा सर्व.गः सर्व.संश्रयः ॥६।३८।१॥
cin.mAtra.m anubhUtyA_AtmA sarva.ga: sarva.saMzraya: ||6|38|1||
घटे पटे वटे कुड्ये शकटे वानरे स्थितः ।
ghaTe paTe vaTe kuDye zakaTe vAnare sthita: |
शिवो हरो_हरिः_ब्रह्मा शक्रो_वैश्रवणो_यमः ॥६।३८।०२॥
zivo haro_hari:_brahmA zakro_vaizravaNo_yama: ||6|38|2||
बहिः_अन्तः_च सर्व.आत्मा सदा स्व.आत्मा सु.बुद्धिभिः ।
bahi:_anta:_ca sarva.AtmA sadA sva.AtmA su.buddhibhi: |
विविधेन क्रमेण_एष* भगवान् परिपूज्यते ॥६।३८।०३॥
vividhena krameNa_eSa* bhagavAn paripUjyate ||6|38|3||
बहिः_तावत्_महाबुद्धे क्रमेण परिपूज्यते ।
bahi:_tAvat_mahAbuddhe krameNa paripUjyate |
येन तत्*शृणु तत्_त्वक्ष श्रोष्यसि_अन्तः क्रमम् ततः ॥६।३८।०४॥
yena tat*zRNu tat_tvakSa zroSyasi_anta: krama.m tata: ||6|38|4||
पूजा.क्रमेषु सर्वेषु देह.गेहम् पवित्रकम् ।
pUjA.krameSu sarveSu deha.geha.m pavitraka.m |
त्याज्यम् देह.अवबोध.आत्मम् परम् यत्नात् पवित्रकम् ॥६।३८।०५॥
tyAjya.m deha.avabodha.Atma.m para.m yatnAt pavitraka.m ||6|38|5||
पूजनम् ध्यानम् एव_अन्तः_न_अन्यत्_अस्ति_अस्य पूजनम् ।
pUjana.m dhyAna.m eva_anta:_na_anyat_asti_asya pUjana.m |
तस्मात् त्रि.भुवन.आधारम् नित्यम् ध्यानेन पूजयेत् ॥६।३८।०६॥
tasmAt tri.bhuvana.AdhAra.m nitya.m dhyAnena pUjayet ||6|38|6||
चित्.रूपम् सूर्य.लक्ष.आभम् समस्त.आभास.भासनम् ।
cit.rUpa.m sUrya.lakSa.Abha.m samasta.AbhAsa.bhAsana.m |
अन्तस्थ.चित्.प्रकाशम् स्वम् अहंता.सारम् आश्रयेत् ॥६।३८।०७॥
antastha.cit.prakAza.m sva.m ahaMtA.sAra.m Azrayet ||6|38|7||
अपार.परमाकाश.विपुलाभोग.कन्धरम् ।
apAra.paramAkAza.vipulAbhoga.kandhara.m |
अनन्त.अधस्तन्_आकाश.कोश.पाद.सरो.रुहम् ॥६।३८।०८॥
ananta.adhastan_AkAza.koza.pAda.saro.ruha.m ||6|38|8||
अनन्त.दिक्.तट.आभोग.भुज.मण्डल.मण्डितम् ।
ananta.dik.taTa.Abhoga.bhuja.maNDala.maNDita.m |
नानाविध.महालोक.गृहीत.परमायुधम् ॥६।३८।०९॥
nAnAvidha.mahAloka.gRhIta.paramAyudha.m ||6|38|9||
हृत्.कोश.कोण.विश्रान्त.ब्रह्माण्ड.ओघ.परम्परम् ।
hRt.koza.koNa.vizrAnta.brahmANDa.ogha.parampara.m |
प्रकाश.परमाकाश.पारग.अपर.विग्रहम् ॥६।३८।१०॥
prakAza.paramAkAza.pAraga.apara.vigraha.m ||6|38|10||
अध* ऊर्ध्वम् चतुर्.दिक्षु विदिक्षु च निरन्तरम् ।
adha* Urdhva.m catur.dikSu vidikSu ca nirantara.m |
ब्रह्म.इन्द्र.हरि.रुद्र.ईश=प्रमुख==अमर.मण्डितम् ॥६।३८।११॥
brahma.indra.hari.rudra.Iza=pramukha==amara.maNDita.m ||6|38|11||
इमाम् भूत.श्रियम्_तस्य रोमालिम्_प्र.विचिन्तयेत् ।
imAm bhUta.zriyam_tasya romAlim_pra.vicintayet |
विविधा.आरम्भ.कारिण्यः_त्रिजगदि_अन्त्र.रज्जवः ॥६।३८।१२॥
vividhA.Arambha.kAriNya:_trijagadi_antra.rajjava: ||6|38|12||
इच्छा.आद्याः शक्तयः_तस्य चिन्तनीयाः शरीर.गाः ।
icchA.AdyA: zaktaya:_tasya cintanIyA: zarIra.gA: |
एष* देवः स* परमः पूज्यः एष* सदा सताम् ॥६।३८।१३॥
eSa* deva: sa* parama: pUjya: eSa* sadA satAm ||6|38|13||
चिन्मात्रम् अनुभूत्य_आत्मा सर्व.गः सर्व.संश्रयः ।
cinmAtra.m anubhUtya_AtmA sarva.ga: sarva.saMzraya: |
घटे पटे वटे कुड्ये शकटे वानरे स्थितः ॥६।३८।१४॥
ghaTe paTe vaTe kuDye zakaTe vAnare sthita: ||6|38|14||
शिवो_हरो_हरिः_ब्रह्मा शक्रो_वैश्रवणो_यमः ।
zivo_haro_hari:_brahmA zakro_vaizravaNo_yama: |
अनन्त.एकपद.आधार.सत्तामात्र.एक.विग्रहः ॥६।३८।१५॥
ananta.ekapada.AdhAra.sattAmAtra.eka.vigraha: ||6|38|15||
विवर्तित.जगत्.जालः कालो_अस्य द्वार.पालकः ।
vivartita.jagat.jAla: kAlo_asya dvAra.pAlaka: |
स=शैल.भुवन.आभोगम् इदम् ब्रह्माण्ड.मण्डलम् ॥६।३८।१६॥
sa=zaila.bhuvana.Abhoga.m ida.m brahmANDa.maNDala.m ||6|38|16||
देह.कोणो_अस्य कस्मिन्*चित्_स्व.अङ्ग.अवयवताम् गतम् ।
deha.koNo_asya kasmin*cit_sva.aGga.avayavatAm gata.m |
vicintayet_mahAdeva.m sahasra.zravaNa.IkSaNa.m ||6|38|17||
विचिन्तयेत्_महादेवम् सहस्र.श्रवण.ईक्षणम् ॥६।३८।१७॥
सहस्र.शिरसम् शान्तम् सहस्र.भुज.भूषणम् ।
sahasra.zirasa.m zAnta.m sahasra.bhuja.bhUSaNa.m |
सर्वत्र_ईक्षण.शक्त्याढ्यम् सर्वतो_घ्राण.शक्तिकम् ॥६।३८।१८॥
sarvatra_IkSaNa.zaktyADhya.m sarvato_ghrANa.zaktika.m ||6|38|18||
सर्वतः स्पर्शन.मयम् सर्वतो_रसन.अन्वितम् ।
sarvata: sparzana.maya.m sarvato_rasana.anvita.m |
सर्वत्र श्रवन.आकीर्णम् सर्वत्र मनन.अन्वितम् ॥६।३८।१९॥
sarvatra zravana.AkIrNa.m sarvatra manana.anvita.m ||6|38|19||
सर्वतो_मनन.आतीतम् सर्वतः परमम् शिवम् ।
sarvato_manana.AtIta.m sarvata: parama.m ziva.m |
सर्वदा सर्व.कर्तारम् सर्व.संकल्पित.अर्थदम् ॥६।३८।२०॥
sarvadA sarva.kartAra.m sarva.saMkalpita.arthada.m ||6|38|20||
"सर्व.भूत.अन्तर.अवस्थम् सर्वम् सर्व.एक.साधनम्" ।
"sarva.bhUta.antara.avastha.m sarva.m sarva.eka.sAdhanam" |
इति सम्चिन्त्य देव.ईशम् अर्चयेत्_विधिवत् ततः ॥६।३८।२१॥
iti samcintya deva.Iza.m arcayet_vidhivat tata: ||6|38|21||
विधानम् अर्चनस्य_इदम् शृणु ब्रह्मविदाम् वर ।
vidhAna.m arcanasya_ida.m zRNu brahmavidAm vara |
स्व.संवित्.आत्मा देवो_अयम् न_उपहारेण पूज्यते ॥६।३८।२२॥
sva.saMvit.AtmA devo_aya.m na_upahAreNa pUjyate ||6|38|22||
न दीपेन न धूपेन न पुष्प.विभव.अर्पणैः ।
na dIpena na dhUpena na puSpa.vibhava.arpaNai: |
न_अन्न.दान.आदि.दानेन न चन्दन.विलेपनैः ॥६।३८।२३॥
na_anna.dAna.Adi.dAnena na candana.vilepanai: ||6|38|23||
न च कुङ्कुम.कर्पूर.भोगैः_चित्रैः_न च_इतरैः ।
na ca kuGkuma.karpUra.bhogai:_citrai:_na ca_itarai: |
नित्यम् अ.क्लेश.लभ्येन शीतलेन.अ.विनाशिना ॥६।३८।२४॥
nitya.m a.kleza.labhyena zItalena.a.vinAzinA ||6|38|24||
एकेन_एव.अमृतेन_एष* बोधेन स्वेन पूज्यते ।
ekena_eva.amRtena_eSa* bodhena svena pUjyate |
एतत्_एव परम् ध्यानम् पूजा_एषा_एव परा स्मृता ॥६।३८।२५॥
etat_eva para.m dhyAna.m pUjA_eSA_eva parA smRtA ||6|38|25||
यत्_अनारतम् अन्तस्थ.शुद्ध.चिन्मात्र.वेदनम् ।
yat_anArata.m antastha.zuddha.cinmAtra.vedana.m |
पश्यन्_शृण्वन् स्पृशन्_जिघ्रन्*_अश्नन् गच्छन् स्वपन् श्वसन् ॥६।३८।२६॥
pazyan_zRNvan spRzan_jighran*_aznan gacchan svapan zvasan ||6|38|26||
प्रलपन्_विसृजन्_गृह्णन्_शुद्ध.संविन्.मयो_भवेत् ।
pralapan_visRjan_gRhNan_zuddha.saMvin.mayo_bhavet |
ध्यान.अमृतेन सम्पूज्य स्वयम् आत्मानम् ईश्वरम् ॥६।३८।२७॥
dhyAna.amRtena sampUjya svaya.m AtmAna.m Izvara.m ||6|38|27||
परम.आस्वाद.युक्तेन मुक्तेन कुसुम.ईहितैः ।
parama.AsvAda.yuktena muktena kusuma.Ihitai: |
ध्यान.उपहार* एव_आत्मा ध्यानम् हि_अस्य समीहितम् ॥६।३८।२८॥
dhyAna.upahAra* eva_AtmA dhyAna.m hi_asya samIhita.m ||6|38|28||
ध्यानम् अर्घ्यम् च पाद्यम् च शुद्ध.संवेदन.आत्मनम् ।
dhyAna.m arghya.m ca pAdya.m ca zuddha.saMvedana.Atmana.m |
ध्यान.संवेदनम् पुष्पम् सर्वम् ध्यान.परम् विदुः ॥६।३८।२९॥
dhyAna.saMvedana.m puSpa.m sarva.m dhyAna.para.m vidu: ||6|38|29||
विना तेन_इतरेण_अयम् आत्मा लभ्यत_एव नो ।
vinA tena_itareNa_aya.m AtmA labhyata_eva no |
ध्यानात् प्रसादम् आयाति सर्व.भोग.सुख.श्रियः ॥६।३८।३०॥
dhyAnAt prasAda.m AyAti sarva.bhoga.sukha.zriya: ||6|38|30||
अयम् आत्मा मुने भुङ्क्ते देह.रूपो_गृहे यथा ।
aya.m AtmA mune bhuGkte deha.rUpo_gRhe yathA |
ध्यानेन_अनेन सुमते निमेषान्*_तु त्रयोदश ॥६।३८।३१॥
dhyAnena_anena sumate nimeSAn*_tu trayodaza ||6|38|31||
मूढो_अपि पूजयित्वा_ईशम् गो.प्रदान.फलम् लभेत् ।
mUDho_api pUjayitvA_Iza.m go.pradAna.phala.m labhet |
पूजयित्वा निमेषाणाम् शतम् एकम् इति प्रभुम् ॥६।३८।३२॥
pUjayitvA nimeSANAm zata.m eka.m iti prabhum ||6|38|32||
अश्वमेधस्य यज्ञस्य फलम् प्राप्नोति मानवः ।
azvamedhasya yajJasya phala.m prApnoti mAnava: |
पूजयित्वा स्वम् आत्मानम् घटिक.अर्धम् इति प्रभुम् ॥६।३८।३३॥
pUjayitvA sva.m AtmAna.m ghaTika.ardha.m iti prabhum ||6|38|33||
अश्वमेध.सहस्रस्य फलम् प्राप्नोति मानवः ।
azvamedha.sahasrasya phala.m prApnoti mAnava: |
ध्यान.बलि.उपहारेण स्वयम् आत्मानम् आत्मना ॥६।३८।३४॥
dhyAna.bali.upahAreNa svaya.m AtmAna.m AtmanA ||6|38|34||
घटिकाम् पूजयेत्_यः_तु राजसूयम् लभेत सः ।
ghaTikAm pUjayet_ya:_tu rAjasUya.m labheta sa: |
मध्य.अह्न.पूजनात्_इत्थम् राजसूय.एक.लक्ष.भाक् ॥६।३८।३५॥
madhya.ahna.pUjanAt_ittha.m rAjasUya.eka.lakSa.bhAk ||6|38|35||
दिवसम् पूजयित्वा_एवम् परे धाम्नि वसेत्_नरः ।
divasa.m pUjayitvA_eva.m pare dhAmni vaset_nara: |
एषो_असौ परमो_योग एषा सा परमा क्रिया ।
eSo_asau paramo_yoga eSA sA paramA kriyA |
बाह्य.सम्पूजनम् प्रोक्तम् एतत्_उत्तमम् आत्मनः ॥६।३८।३६॥
bAhya.sampUjana.m prokta.m etat_uttama.m Atmana: ||6|38|36||
एतत् पवित्रम् अखिल.अघ.विघात.हेतुम्
etat pavitra.m akhila.agha.vighAta.hetum
यः_तु_आचरिष्यति नरः क्षणम् अपि_अखिन्नः ।
ya:_tu_AcariSyati nara: kSaNa.m api_akhinna: |
तम् वन्दयिष्यति सुर.असुर.लोक.पूगः
ta.m vandayiSyati sura.asura.loka.pUga:
प्राप्त.आस्पदम् जगति माम् इव मुक्तम् आत्मन् ॥६।३८।३७॥
prApta.Aspada.m jagati mAm iva mukta.m Atman ||6|38|37||
oॐm
Lord Ishvara said—
एष* देवः स* परमः पूज्य* एष* सदा सताम् ।
eSa* deva: sa* parama: pUjya* eSa* sadA satAm |
चिन्मात्रम् अनुभूत्या_आत्मा सर्व.गः सर्व.संश्रयः ॥१॥
cin.mAtra.m anubhUtyA_AtmA sarva.ga: sarva.saMzraya: ||6|38|6|38|1||
.
eSa deva: sa* parama: .
this god is the Supreme
pUjya eSa sadA satAm –
he is to.be.worshipped always by the Good
cin.mAtra.m . as a mode of Consciousness =
anubhUtyA . thru experience =
AtmA sarva.ga: . the self that goes everywhere =
sarva.saMzraya: . all.connecting
.
*vlm.1 THE god continued..This god who is the supreme Lord, is the adorable one of the wise; in the form of the intellect and conscious soul, and as all pervading and support of all.
*sv.1 The LORD continued: Such is the Lord who is fit to be worshipped constantly by holy ones.
घटे पटे वटे कुड्ये शकटे वानरे स्थितः ।
ghaTe paTe vaTe kuDye zakaTe vAnare sthita: |
शिवो हरो_हरिः_ब्रह्मा शक्रो_वैश्रवणो_यमः ॥६।३८।०२॥
zivo haro_hari:_brahmA zakro_vaizravaNo_yama: ||6|38|2||
.
in/when ghaTa.i paTa.i vaTa.i kuDya.i zakaTa.i vAnara.i sthita: . x =
ziva: hara: hari: brahmA zakra: vaizravaNa: yama:
shiva, hara, hari, brahmA, shakra, vaishravaNa, yama:
.
*vlm.2. He is situated alike in the pot and painting, in the tree and hut, in the vehicle and in all men and brute animals; under the several names of siva, Hara; and Hari, as also of Brahmá, Indra, Agni, and Yama.
*sv.2 It is he indeed who is worshipped by wise men in various ways and in various forms such as Siva, Visnu, etc.
he's in the pot, the canvas, in
a banyan tree, a vAnara Forester, a wall; he is shiva, hara, hari, brahmA, zakra, vaishravaNa, yama ….
* cf.014b.015a
बहिः_अन्तः_च सर्व.आत्मा सदा स्व.आत्मा सु.बुद्धिभिः ।
bahi:_anta:_ca sarva.AtmA sadA sva.AtmA su.buddhibhi: |
विविधेन क्रमेण_एष* भगवान् परिपूज्यते ॥६।३८।०३॥
vividhena krameNa_eSa* bhagavAn paripUjyate ||6|38|3||
.
bahir.outside/external antar.within ca.and/too sarva.all/every.AtmAnam.thm.self sadA.always/ever sva.Urself/itself.AtmAnam.thm.self su.well/good.buddhi.Intellects.bhi: = with/by vividha.differing/various/manifold.ena krama.order/process.eNa eSas.this.one Lord.Bhagavan paripUjy<.ate hily.esteems
.
outside and in
the all.Self is always the own.self
.
the very wise in their various ways
worship this Lord
.
*vlm.3. He is in the inside and outside of all as the universal soul, and always dwells in spirit and in the soul of every wise person. This Lord is worshipped in various forms by different people in the many modes as described below.
बहिः_तावत्_महाबुद्धे क्रमेण परिपूज्यते ।
bahi:_tAvat_mahAbuddhe krameNa paripUjyate |
येन तत्*शृणु तत्_त्वक्ष श्रोष्यसि_अन्तः क्रमम् ततः ॥६।३८।०४॥
yena tat*zRNu tat_tvakSa zroSyasi_anta: krama.m tata: ||6|38|4||
.
outside thusly =
mahAbuddhe – o great thinker =
krameNa paripUjyate – it is worshipped formally =
yena tac – whereby That =
zRNu – hear =
tad.that tvakSa . x =
zroSyasi_anta: krama.m tata: . you will hear the inner order of that =
var. KG: ... anta: karma iti
.
*vlm.4. Hear me first relate to you, O great sage! how this god is worshipped in the outward form and formulas; and you will next hear me relate unto you, the inward form in which he is worshipped in spirit.
*sv.4 Now listen to the ways in which he is to be worshipped.
पूजा.क्रमेषु सर्वेषु देह.गेहम् पवित्रकम् ।
pUjA.krameSu sarveSu deha.geha.m pavitraka.m |
त्याज्यम् देह.अवबोध.आत्मम् परम् यत्नात् पवित्रकम् ॥६।३८।०५॥
tyAjya.m deha.avabodha.Atma.m para.m yatnAt pavitraka.m ||6|38|5||
.
pUjA.krameSu sarveSu – in all orders of worship =
deha.geha.m pavitraka.m – the body.house
= tyAjya.m deha.body.avabodha.waking.up/understanding.AtmAnam.thm.self.m para.higher/next.m thru yatna.At pavitraka.m
.
.*pavitraka.small sieve/strainer
*vlm.5. In all forms of worship you must cease to think of your body, and separate your miad from your person, however purified it may be (By your ablution and the like). You must then apply your mind deligently to think of the pure and bodiless soul, which witnesseth the operations of the body from its inside.
*sv.5 First of all, one should abandon the body.idea (the notion that 'I a.m this body').
पूजनम् ध्यानम् एव_अन्तः_न_अन्यत्_अस्ति_अस्य पूजनम् ।
pUjana.m dhyAna.m eva_anta:_na_anyat_asti_asya pUjana.m |
तस्मात् त्रि.भुवन.आधारम् नित्यम् ध्यानेन पूजयेत् ॥६।३८।०६॥
tasmAt tri.bhuvana.AdhAra.m nitya.m dhyAnena pUjayet ||6|38|6||
.
pUjana.worship/veneration.m dhyAna.Meditation.m eva.very/only/indeed antar.within – na.no/t anyat.other asti.existing/being asya.of.this.one/his/its pUjana.worship/veneration.m = tasmAt.from.that/therefore/thru.that tri.bhuvana.being/world.AdhAra.support/base\receptacle\canal/(gram.)province/sphere (of action).m nitya.eternal/constant.m with/by dhyAna.Meditation.ena pUjay.2B.worshipped<.et
.
पूजनम् ध्यानम्_एव_अन्तर् . The Worship is only interior meditation
न_अन्यद्_अस्ति_अस्य पूजनम् . not other is his Worship
तस्मात्_त्रि.भुवन.आधारम् नित्यम् ध्यानेन पूजयेत् . Thus, the Bearer of the three States of Being is ever to be worshipped with DhyAna Meditation. .6.
*vlm.6. His worship consists in his inward meditation only, and in no other mode of outward worshipping, therefore apply your mind in the adoration of the universal soul, in its meditation in your soul only.
*sv.6 Meditation alone is true worship. Hence one should constantly worship the Lord of the three worlds by means of meditation.
*vwv.1689a/6. Worship is only meditation within. There is no other worship of Him, (the Supreme Self).*vwv.1689b. 22. This God, who is of the nature of one's own Consciousness, is not worshipped by oblations (or gifts).
Worship him with interior DhyAna, the meditative thought.
Nothing else is his Worship but DhyAna always of the one thought.
चित्.रूपम् सूर्य.लक्ष.आभम् समस्त.आभास.भासनम् ।
cit.rUpa.m sUrya.lakSa.Abha.m samasta.AbhAsa.bhAsana.m |
अन्तस्थ.चित्.प्रकाशम् स्वम् अहंता.सारम् आश्रयेत् ॥६।३८।०७॥
antastha.cit.prakAza.m sva.m ahaMtA.sAra.m Azrayet ||6|38|7||
.
Chit.rUpa.form/shape/color.m sUrya.sun/Sun*.lakSa.mark/sign\aim\bullseye/100,000*.AbhA.splendour/light/likeness/resembling.m samasta.total.AbhAsa.splendour/light\appearance\phantom/projection.bhAsana.shining/glittering/excelling.m = antastha.at.the.end/endmost.Chit.prakAza.shining.forth/projecting\clear/glorious\elucidation\explanation.m sva.Urself/itself.m ahaMtA."I"ness sAra.essence.m Azray.2take.refuge<et
.
*vlm.7. He is of the form of the intellect, the source of all light and glorious as millions of suns; He is the light of the inward intellect, and the receptacle (origin) of egoism and tuism. (i. e. of the subjective and objective).
*sv.7 How should one contemplate him? He is pure intelligence, he is as radiant as a hundred thousand suns risen together, he is the light that illumines all lights, he is the inner light,
अपार.परमाकाश.विपुलाभोग.कन्धरम् ।
apAra.paramAkAza.vipulAbhoga.kandhara.m |
अनन्त.अधस्तन्_आकाश.कोश.पाद.सरो.रुहम् ॥६।३८।०८॥
ananta.adhastan_AkAza.koza.pAda.saro.ruha.m ||6|38|8||
.
apAra.paramAkAza.vipulAbhoga.kandhara.m |
ananta.adhastan_AkAza.koza.pAda.saro.ruha.m . x
.
*vlm. His head and shoulders reach above the heaven of heavens,
and lotus like feet descend far below the lowest abyss of vacuity.
*sv. the limitless space is his throat, the firmament is his feet...
अनन्त.दिक्.तट.आभोग.भुज.मण्डल.मण्डितम् ।
ananta.dik.taTa.Abhoga.bhuja.maNDala.maNDita.m |
नानाविध.महालोक.गृहीत.परमायुधम् ॥६।३८।०९॥
nAnAvidha.mahAloka.gRhIta.paramAyudha.m ||6|38|9||
.
ananta.dik.taTa.Abhoga.bhuja.maNDala.maNDita.m |
nAnAvidha.mahAloka.gRhIta.paramAyudha.m . x
.
the boundless extent of the scope of his arms
holds the many sorts of mighty Worlds
as ready superweapons in his hands
.
*vlm.9. His arms extend to the endless bounds of all sides and space; and hold in them the many worlds in the infinite firmament as their wielding weapons and arms.
*sv.9 the directions are his arms, the worlds are the weapons he bears in his hands, ...
हृत्.कोश.कोण.विश्रान्त.ब्रह्माण्ड.ओघ.परम्परम् ।
hRt.koza.koNa.vizrAnta.brahmANDa.ogha.parampara.m |
प्रकाश.परमाकाश.पारग.अपर.विग्रहम् ॥६।३८।१०॥
prakAza.paramAkAza.pAraga.apara.vigraha.m ||6|38|10||
.
hRt.koza.koNa.vizrAnta.brahmANDa.ogha.parampara.m –
x Heart.sheath.koNa.sheltered.Cosmic.Egg.flood.procession =
prakAza.paramAkAza.pAra.ga.apara.vigraha.m –
radiance.superSpace.pAraga.apara.vigraha.m =
*vlm.10. The worlds rolling over one another, rest in a corner of his capacious bosom; His effulgence passes beyond the limit of the unlimited vacUm, and his person stretches beyond all imaginable bounds. (Extends through all extent, Pope).
*sv.10 the entire universe is hidden in his heart,
#pAraga. . going to the opposite shore , crossing over MBh. R. • #pAraga: . one who has gone through or accomplished or mastered , knowing thoroughly , fully conversant or familiar with (gen. loc. or comp.) , profoundly learned mbh.&c
अध* ऊर्ध्वम् चतुर्.दिक्षु विदिक्षु च निरन्तरम् ।
adha* Urdhva.m catur.dikSu vidikSu ca nirantara.m |
ब्रह्म.इन्द्र.हरि.रुद्र.ईश=प्रमुख==अमर.मण्डितम् ॥६।३८।११॥
brahma.indra.hari.rudra.Iza=pramukha==amara.maNDita.m ||6|38|11||
.
adha:_Urdhva.m . Above, below, .
catur.dikSu .
vidikSu ca nirantara.m .
brahma.indra.hari.rudra.Iza=pramukha==amara.maNDita.m .
#vidikSu
#brahmendraharirudrezapramukhA
*vlm.11. Above, below, in all four quarters and in all sides of the compass, he extends unspent and without end; and is beset in all sides by the host of gods, Brahmá, Rudra, Hari and Indra, and the demi gods also.
इमाम् भूत.श्रियम्_तस्य रोमालिम्_प्र.विचिन्तयेत् ।
imAm bhUta.zriyam_tasya romAlim_pra.vicintayet |
विविधा.आरम्भ.कारिण्यः_त्रिजगदि_अन्त्र.रज्जवः ॥६।३८।१२॥
vividhA.Arambha.kAriNya:_trijagadi_antra.rajjava: ||6|38|12||
.
imAm bhUta.zriya.m tasya roma.Alim pravicintayet |
vividha.Arambha.kAriNya:_tri.jagad.yantra=rajjava: ||6|38|12||
imAm bhUta.zriya.m . This plenitude of beings .
tasya roma.Alim pravicintayet . should be considered as his hairlocks .
vividha.Arambha=kAriNyas . various.business=making .
tri.jagad.yantra=rajjava: . three.world.machine=ropes .
#pravicint>
*vlm.12. These series of creatures are to be considered as the rows of hairs on his body; and the different courses of their actions, are as the strings binding the machines of the world together.
*sv.12 the gods are hairs on his body,
इच्छा.आद्याः शक्तयः_तस्य चिन्तनीयाः शरीर.गाः ।
icchA.AdyA: zaktaya:_tasya cintanIyA: zarIra.gA: |
एष* देवः स* परमः पूज्यः एष* सदा सताम् ॥६।३८।१३॥
eSa* deva: sa* parama: pUjya: eSa* sadA satAm ||6|38|13||
.
icchA.AdyA: zaktaya:_tasya x
cintanIyA: zarIra.gA: |
eSa* deva: sa* parama: x
pUjya: eSa* sadA satAm . x
.
इच्छा.आद्याः शक्तयस्_तस्य चिन्तनीयाः . The powers of his primal desires becoming conceived
शरीर.गाः . gone to embodiment एष देवः स परमः . this divinity is the Supreme
पूज्यः एष सदा सताम् . he is ever to be worshipped by the true. .13.
*vlm.13. His will and destiny are powers proceeding from his person, as his active agencies in nature, such is the Lord—the supreme one, who is always to be worshipped by the best of men.
*sv.13 the cosmic potencies are the energies in his body,
चिन्मात्रम् अनुभूत्य_आत्मा सर्व.गः सर्व.संश्रयः ।
cinmAtra.m anubhUtya_AtmA sarva.ga: sarva.saMzraya: |
घटे पटे वटे कुड्ये शकटे वानरे स्थितः ॥६।३८।१४॥
ghaTe paTe vaTe kuDye zakaTe vAnare sthita: ||6|38|14||
.
cinmAtra.m anubhUtya_AtmA x
sarva.ga: sarva.saMzraya: |
ghaTe paTe vaTe kuDye x
zakaTe vAnare sthita: . x
.
*vlm.14. He is the intellect only and the conscious soul, the all pervading
and the all supporting spirit; and resides alike in the pot and painting, as in the moving car as also in living animals.
He's in the pot, the canvas, in
a banyan tree, a VAnara
Forester, a wall; he is
cf. .002 ghaTe paTe vaTe kuDye zakaTe vAnare sthita: | zivo haro hari:_brahmA zakro vaizravaNo yama: ||6|38|2||
शिवो_हरो_हरिः_ब्रह्मा शक्रो_वैश्रवणो_यमः ।
zivo_haro_hari:_brahmA zakro_vaizravaNo_yama: |
अनन्त.एकपद.आधार.सत्तामात्र.एक.विग्रहः ॥६।३८।१५॥
ananta.ekapada.AdhAra.sattAmAtra.eka.vigraha: ||6|38|15||
.
zivo_haro_hari:_brahmA x
zakro_vaizravaNo_yama: |
ananta.ekapada.AdhAra.sattAmAtra.eka.vigraha: . x
.
cf .002
*vlm.15. He is siva[.Siva], Hari, and Hara, Brahmá, Indra, Fire, and
Yama; He is the receptacle of endless beings, and the aggregate
body of all essences or the sole entity of entities.
he is
Shiva, Hara, Hari, BrahmA,
Shakra, Vaishravana, Yama….
cf. .002 ghaTe paTe vaTe kuDye zakaTe vAnare sthita: | zivo haro hari:_brahmA zakro vaizravaNo yama: ||6|38|2||
विवर्तित.जगत्.जालः कालो_अस्य द्वार.पालकः ।
vivartita.jagat.jAla: kAlo_asya dvAra.pAlaka: |
स=शैल.भुवन.आभोगम् इदम् ब्रह्माण्ड.मण्डलम् ॥६।३८।१६॥
sa=zaila.bhuvana.Abhoga.m ida.m brahmANDa.maNDala.m ||6|38|16||
.
vivartita.jagat.jAla: x
kAlo_asya dvAra.pAlaka: |
sa=zaila.bhuvana.Abhoga.m x
ida.m brahmANDa.maNDala.m . x
.
*vlm.16. He contains this mundane sphere, together with all the worlds with their mountains and all other contents in himself; and the all powerful time which hurls them ever onward, is the warder at the doorway of his eternity.
*sv.16 time is his gate.keeper and he has thousands of heads, eyes, ears and arms.
देह.कोणो_अस्य कस्मिन्*चित्_स्व.अङ्ग.अवयवताम् गतम् ।
deha.koNo_asya kasmin*cit_sva.aGga.avayavatAm gata.m |
vicintayet_mahAdeva.m sahasra.zravaNa.IkSaNa.m ||6|38|17||
विचिन्तयेत्_महादेवम् सहस्र.श्रवण.ईक्षणम् ॥६।३८।१७॥
.
*vlm.17. The great god Mahadeva, is to be thought upon as dwelling in some part of this body of eternity and infinity, with his body and its members, and with a thousand ears and eyes. (This is same with the macrocosm of viraj in the vedas).
सहस्र.शिरसम् शान्तम् सहस्र.भुज.भूषणम् ।
sahasra.zirasa.m zAnta.m sahasra.bhuja.bhUSaNa.m |
सर्वत्र_ईक्षण.शक्त्याढ्यम् सर्वतो_घ्राण.शक्तिकम् ॥६।३८।१८॥
sarvatra_IkSaNa.zaktyADhya.m sarvato_ghrANa.zaktika.m ||6|38|18||
.
sahasra.zirasa.m zAnta.m x
sahasra.bhuja.bhUSaNa.m |
sarvatra_IkSaNa.zaktyADhya.m x
sarvato_ghrANa.zaktika.m . x
.
*vlm.18. This figure has moreover a thousand heads and a thousand hands with their decorations. It has as many eyes all over its body with their powers of sight and so many ears also with their power of hearing.
सर्वतः स्पर्शन.मयम् सर्वतो_रसन.अन्वितम् ।
sarvata: sparzana.maya.m sarvato_rasana.anvita.m |
सर्वत्र श्रवन.आकीर्णम् सर्वत्र मनन.अन्वितम् ॥६।३८।१९॥
sarvatra zravana.AkIrNa.m sarvatra manana.anvita.m ||6|38|19||
.
sarvata: sparzana.maya.m x
sarvato_rasana.anvita.m |
sarvatra zravana.AkIrNa.m x
sarvatra manana.anvita.m . x
.
*vlm.19. It has the powers of feeling or touch and taste all over its person, as also, the power of hearing in the whole body, and that of thinking in its mind within.
*sv.19 He touches all, he tastes all, he hears all, he thinks through all though he is beyond thinking.
सर्वतो_मनन.आतीतम् सर्वतः परमम् शिवम् ।
sarvato_manana.AtIta.m sarvata: parama.m ziva.m |
सर्वदा सर्व.कर्तारम् सर्व.संकल्पित.अर्थदम् ॥६।३८।२०॥
sarvadA sarva.kartAra.m sarva.saMkalpita.arthada.m ||6|38|20||
.
*jd.20 . sarvata: . everywhence =
manana.atIta.m – beyond mentation =
sarvata: parama.m ziva.m . everywhence Supreme *shiva =
sarvadA . everywhen =
sarva.kartAra.m – the all.doer =
sarva.saMkalpita.arthada.m – fulfilling everything conceived =
*vlm.20. It is however wholly beyond all conception, and is perfectly good and gracious to all. It is always the doer of all things that are done, and the bestower of every blessing on all beings.
*sv.20 He does everything at all times, he bestows whatever one thinks of or desires.
"सर्व.भूत.अन्तर.अवस्थम् सर्वम् सर्व.एक.साधनम्" ।
"sarva.bhUta.antara.avastha.m sarva.m sarva.eka.sAdhanam" |
इति सम्चिन्त्य देव.ईशम् अर्चयेत्_विधिवत् ततः ॥६।३८।२१॥
iti samcintya deva.Iza.m arcayet_vidhivat tata: ||6|38|21||
.
"sarva.bhUta.antara.avastha.m . "The all.beings.within=overstanding . sarva.m . All is = sarva.eka.sAdhanam" . the All.One=means." = iti samcintya . so contemplating, = deva.Iza.m arcayet_vidhivat_tata: . let the Divine Lord be worshipped according to Rule.
*vlm.21. It is always situated in the inside of all beings; and is the giver of strength and energy to all. Having thought upon the Lord of Gods in this manner, the devotee is to worship him in the usual method of the ritual.
*sv.21 he dwells in all, he is the all, he alone is to be sought by all. Thus hould one contemplate him.
*jd.21 . "sarva.bhUta.antara.avastha.m . "The all.beings.within=overstanding . sarva.m . All is = sarva.eka.sAdhanam" . the All.One=means." = iti samcintya . so contemplating, = deva.Iza.m arcayet_vidhivat_tata: . let the Divine Lord be worshipped according to Rule.
#sidh* —> #sAdh —>#sAdhana #sAdhanI #sAdhanA .mfn.. leading straight to a goal , guiding well , furthering RV.
विधानम् अर्चनस्य_इदम् शृणु ब्रह्मविदाम् वर ।
vidhAna.m arcanasya_ida.m zRNu brahmavidAm vara |
स्व.संवित्.आत्मा देवो_अयम् न_उपहारेण पूज्यते ॥६।३८।२२॥
sva.saMvit.AtmA devo_aya.m na_upahAreNa pUjyate ||6|38|22||
.
vidhAna.m arcanasya_ida.m x
zRNu brahmavidAm vara |
sva.saMvit.AtmA devo_aya.m x
na_upahAreNa pUjyate . x
.
this is the Order of Worship
—pay attention, good *brAhmaNas—
this self.Awareness.Self god is
not
to be given offerings*
.
* not the blood of a victim nor the substituted flowers.
*vlm. ... the mode of worshipping him in spirit; which consists only in adoring him in the conscious soul, and not in presenting offerings unto him.
*sv.22 This Lord is not to be worshipped by material substances but by one's own consciousness.
*vwv.1689a. 6. Worship is only meditation within. There is no other worship of Him, (the Supreme Self).*vwv.1689b. 22. This God, who is of the nature of one's own Consciousness, is not worshipped by oblations (or gifts).
*jd.22 – vidhAna.m arcanasya ida.m – this is the Order of Worship = zRNu brahmavidAm vara – hear this, you best of *brAhmaNa.s = sva.saMvid.AtmA devo 'ya.m – this self.Awareness.Self god = na_upahAreNa pUjyate – is not to be worshipped with offerings – not the blood of the victim nor the substituted flowers.
#vidhAna. vi.dhAna forth.giving #vidhAnI . disposing, regulating; acting, performing; possessing, having; . vidhAna.m . order, measure, disposition, arrangement, rule, precept, (vidhAnena and vidhAnatas . according to rule or precept).
#upahAra.: उपहारः . An oblation; A gift; रत्नपुष्पोपहारेण छायामानर्च पादयोः R.4.84; नृत्योपहारः Me.34; K.17,41,13,183. .3 A victim, sacrifice, an offering to a deity; सपर्यां सपशूपहाराम् R.16.39; Māl. 1; उपहारीकृतास्मि Māl.2; Ve.4.7.
न दीपेन न धूपेन न पुष्प.विभव.अर्पणैः ।
na dIpena na dhUpena na puSpa.vibhava.arpaNai: |
न_अन्न.दान.आदि.दानेन न चन्दन.विलेपनैः ॥६।३८।२३॥
na_anna.dAna.Adi.dAnena na candana.vilepanai: ||6|38|23||
.
na dIpena na dhUpena x
na puSpa.vibhava.arpaNai: |
na_anna.dAna.Adi.dAnena x
na candana.vilepanai: . x
.
not with a lamp
not with incense smoke
not with the offering of displays of flowers
+
not with the giving of free food
not with anointing with sandalwood.paste
.
*vwv.1684.85.86/23.24.25. ... not worshipped by a lamp, incense, offerings of a wealth of flowers, the giving of food.offerings and the like, anointing with sandal.paste, *vlm.23. It requires no illumination nor fumigation of incense; It has no need of flowers or decorations, nor does require the oblations of rice or sprinkling of perfumes or sandal paste.
*sv.23 Not by waving of lamps nor lighting incense, nor by offering flowers nor even by offering food or sandal.paste.
न च कुङ्कुम.कर्पूर.भोगैः_चित्रैः_न च_इतरैः ।
na ca kuGkuma.karpUra.bhogai:_citrai:_na ca_itarai: |
नित्यम् अ.क्लेश.लभ्येन शीतलेन.अ.विनाशिना ॥६।३८।२४॥
nitya.m a.kleza.labhyena zItalena.a.vinAzinA ||6|38|24||
.
na ca kuGkuma.karpUra.bhogai: . neither with offerings of kumkuma and camphor =
citrair na ca_itarai: . nor w/ any other wonderful things =
nitya.m akleza.labhyena – always with =
zItalena . x =
avinAzinA . x =
*vwv.1684 ...ever attainable without pain and is cool and indestructible. He is not worshipped by a lamp, incense, offerings of a wealth of flowers, the giving of food.offerings and the like, anointing with sandal.paste, various objects of enjoyment like saffron and camphor and other materials_of worship.
*vlm.24. It needs no exhalation of saffron or camphor, nor any painting or other things (as chouriflappers and the like); nor has it any need of pouring the water, which is easily obtainable every where.
*sv.24 He is attained without the least effort; he is worshipped by self.realisation alone.
एकेन_एव.अमृतेन_एष* बोधेन स्वेन पूज्यते ।
ekena_eva.amRtena_eSa* bodhena svena pUjyate |
एतत्_एव परम् ध्यानम् पूजा_एषा_एव परा स्मृता ॥६।३८।२५॥
etat_eva para.m dhyAna.m pUjA_eSA_eva parA smRtA ||6|38|25||
.
*jd.25 –
ekena eva amRtena bodhena svena . Indeed only with the nectar of realization of self .
eSa pUjyate . is this to be worshipped .
etad eva para.m dhyAna.m . this alone is the highest DhyAna Meditation .
pUjA eSA eva parA smRtA . this alone is considered the highest worship. .25. .
*vwv.1684.85.86/23.24.25. .... This_abidance in Pure Consciousnes:_alone is the highest meditation. This alone is considered as the highest worship.
*vlm.25. It is only by effusion of the nectareous juice of the understanding,
that the god is worshipped; and this is styled the best kind of meditation and adoration of deity by the wise.
*sv.25 This is the supreme meditation, this is the supreme worship: the continuous and unbroken awareness of the indwelling presence, inner light or consciousness.
यत्_अनारतम् अन्तस्थ.शुद्ध.चिन्मात्र.वेदनम् ।
yat_anArata.m antastha.zuddha.cinmAtra.vedana.m |
पश्यन्_शृण्वन् स्पृशन्_जिघ्रन्*_अश्नन् गच्छन् स्वपन् श्वसन् ॥६।३८।२६॥
pazyan_zRNvan spRzan_jighran*_aznan gacchan svapan zvasan ||6|38|26||
.
yat_anArata.m x
antastha.zuddha.cinmAtra.vedana.m |
pazyan_zRNvan spRzan_jighran*_
aznan gacchan svapan zvasan . x
.
*jd.26 –
यद् अनारतम् . That which uninterruptedly is
अन्तस्थ.शुद्ध.चिन्मात्र.वेदनम् . the pure internal knowing of measured Chit Consciousness
पश्यञ् शृण्वन् . seeing, hearing, स्पृशञ् जिघ्रन् . touching, smelling
अश्नन् . eating/tasting गच्छन् . going/walking
स्वपन् . sleeping/dreaming श्वसन् . breathing... .26.
*vwv.1690/26b/27a. Seeing, hearing, touching, smelling, tasting, moving, sleeping, breathing, speaking, leaving and taking, let one become full of Pure Consciousness.
*vlm.26. The pure intellect which is known to be always present within one's self, is to be constantly looked into and sought after, heard about, and felt both when one is sleeping or sitting or moving about.
*sv.26.28 While doing whatever one is doing — seeing, hearing, touching, smelling, eating, moving, sleeping, breathing or talking — one should realise one's essential nature as pure consciousness. Thus does one attain liberation.
The pure innner knowing of measured Consciousness is constantly
seeing, hearing, touching, smelling, tasting,
walking, dreaming, breathing...
प्रलपन्_विसृजन्_गृह्णन्_शुद्ध.संविन्.मयो_भवेत् ।
pralapan_visRjan_gRhNan_zuddha.saMvin.mayo_bhavet |
ध्यान.अमृतेन सम्पूज्य स्वयम् आत्मानम् ईश्वरम् ॥६।३८।२७॥
dhyAna.amRtena sampUjya svaya.m AtmAna.m Izvara.m ||6|38|27||
.
*jd.27 –
pralapan_visRjan_gRhNan_zuddha.saMvin.mayo bhavet |
dhyAna.amRtena sampUjya svaya.m AtmAna.m Izvara.m ||6|38|27||
pralapan – talking —
visRjan – loosing/evacuating — "loosing the bowels", shitting, if these three are taken as Karmendriya functions) —
gRhNan – grasping —
zuddha.saMvin.maya.: – of pure Samvid Awareness made —
bhavet – let it be —
dhyAna.amRtena – by the DhyAna.Nectar —
sampUjya – worshipped —
svaya.m – your.own —
AtmAna.m – Self —
Izvara.m – as Lord —
*vwv.1690/26b/27a. Seeing, hearing, touching, smelling, tasting, moving, sleeping, breathing, speaking, leaving and taking, let one become full of Pure Consciousness.
*vwv.1691/27b/28a. Having worshipped one's own Self, the Lord, by the nectar of meditation,_let one become full of Pure Consciousnes:_. The Self has only meditation as its oblation and meditation is indeed its wish.
*vlm.27. By constantly talking on the subject, and resuming the inquiry after leaving it off, one becomes fully conscious of himself; and then he should worship his lord the self.same soul in his meditation of it.
*sv.26.28 While doing whatever one is doing — seeing, hearing, touching, smelling, eating, moving, sleeping, breathing or talking — one should realise one's essential nature as pure consciousness. Thus does one attain liberation.
talking, loosing, grasping—it is
a construct of pure Awareness:
with DhyAna.Nectar worship it,
your own Self as Lord Îshwara. 27
परम.आस्वाद.युक्तेन मुक्तेन कुसुम.ईहितैः ।
parama.AsvAda.yuktena muktena kusuma.Ihitai: |
ध्यान.उपहार* एव_आत्मा ध्यानम् हि_अस्य समीहितम् ॥६।३८।२८॥
dhyAna.upahAra* eva_AtmA dhyAna.m hi_asya samIhita.m ||6|38|28||
.
*jd.28 –
parama.AsvAda.yuktena muktena kusuma.Ihitai: |
dhyAna.upahAra eva_AtmA dhyAna.m hy_asya samIhita.m ||6|38|28||
<CG: #Ihita #dhyAna #upahAra #upahAra #samIhita >
*vwv.1691/27b/28a. Having worshipped one's own Self, the Lord, by the nectar of meditation,_let one become full of Pure Consciousnes:_. The Self has only meditation as its oblation and meditation is indeed its wish.
*vlm.28. The offering of the heart in meditation of the Lord, is more delectable to him than the sweetest articles of food, offered with the choices and most fragrant flowers.
*sv.26.28 While doing whatever one is doing — seeing, hearing, touching, smelling, eating, moving, sleeping, breathing or talking — one should realise one's essential nature as pure consciousness. Thus does one attain liberation.
paramAsvAdayuktena muktena kusumehitaiH |
dhyAnopahAra evAtmA dhyAnam_hyasya samIhita.m ||6|38| 28
.VA. dhyana (meditation) is the only offering with suitable
greatest taste, and with beafutiful flower of liberation, . such
dhyana is desired for him (that god)
.AS: I agree with the general sense, but I would
write thus:
With great relish (parama.AsvAda.yuktena)
and free of urges for flowers etc.
This actually completes the previous verse about how the worship should be
done.
The second line says:
AtmA . the soul has meditation (dhyAna) as its natural offering (upahAra) and it only desires meditation!
The next verse continues saying that meditation is the proper substitute for
all pUja instruments, as long as the deity is the soul!
The word dhyAna.upahAra is a
bahuvrIhi compound describing AtmA.
ध्यानम् अर्घ्यम् च पाद्यम् च शुद्ध.संवेदन.आत्मनम् ।
dhyAna.m arghya.m ca pAdya.m ca zuddha.saMvedana.Atmana.m |
ध्यान.संवेदनम् पुष्पम् सर्वम् ध्यान.परम् विदुः ॥६।३८।२९॥
dhyAna.saMvedana.m puSpa.m sarva.m dhyAna.para.m vidu: ||6|38|29||
.
dhyAna.m arghya.m ca pAdya.m ca x
zuddha.saMvedana.Atmana.m |
dhyAna.saMvedana.m puSpa.m x
sarva.m dhyAna.para.m vidu: . x
.
*vwv.1692/29. Meditation is the respectful offering of wate:_in worship_in the form of Pure Awareness. The Awareness that is meditation is the flower. They consider everything_of oblation:_as having meditation as the highest_worship_.
*vlm.29. Meditation joined with self.consciousness or contriteness of soul, is the best pádya and arghya water and offering that is worthy of the Lord; because the best meditation is that which is accompanied with the flower.self offering to the Lord. (For naught avails the most intense meditation of the mind, when the heart and soul are not devoted to the service of the Lord).
*sv.29 Meditation is the offering, meditation is the water offered to the deity to wash his hands and feet, self.knowledge gained through meditation is the flower — indeed all these are directed towards meditation.
विना तेन_इतरेण_अयम् आत्मा लभ्यत_एव नो ।
vinA tena_itareNa_aya.m AtmA labhyata_eva no |
ध्यानात् प्रसादम् आयाति सर्व.भोग.सुख.श्रियः ॥६।३८।३०॥
dhyAnAt prasAda.m AyAti sarva.bhoga.sukha.zriya: ||6|38|30||
.
*jd.30 . vinA tena_itareNa – without that other =
aya.m AtmA labhyata_eva no – this Self is never got =
dhyAnAt – thru dhyAna*Meditation =
prasAda.m AyAti – comes to grace =
sarva.bhoga.sukha.zriya: . all kinds of bountiful pleasure.
*vwv.1693/30ab. Without that (meditation on Pure Consciousness), this Self is not at all known by other (expedients). The riches of pleasures of all objects of enjoyment attain to purity_or clearnes:_on account of meditation.
*vwv.1681/y6038.030a/2a. Without that (meditation on Pure Consciousness), this Self is not at all known by other (expedients). Here, knowledge is the practice; nothing else is employed.
*vlm.30. Without this kind of meditation, it is impossible the supreme soul in one's self; and therefore spiritual meditation is said to abound with the grace of god and the greatest enjoyment of happiness and prosperity. (So the sruti:..Meditation in spirit is attended with all enjoyment and felicity).
*sv.30 The self is not realised by any means other than meditation.
अयम् आत्मा मुने भुङ्क्ते देह.रूपो_गृहे यथा ।
aya.m AtmA mune bhuGkte deha.rUpo_gRhe yathA |
ध्यानेन_अनेन सुमते निमेषान्*_तु त्रयोदश ॥६।३८।३१॥
dhyAnena_anena sumate nimeSAn*_tu trayodaza ||6|38|31||
.
*jd.31 .
*vlm.31. As the animal or irrational soul enjoys all its pleasures, in the abode of its body; so the rational and spiritual soul derives all its happiness from meditation. (Because the Lord being full of felicity, pours out the same into the spirit of his devotee).
ayamAtmA mune bhuGkte deharUpo gRhe yathA |
dhyAnenAnena sumate nimeSAMstu trayodaza ||6|38| 31
.VA. (connects with the last 1/4 of the previous verse. Or should
it be connected with the whole half?)
This atma enjoys many joys and all enjoyments, o muni, (taking form)
as body in the house (as householder?).
.AS: This AtmA feeds just by a meditation of 13 nimeSa, like a person living in a house would eat.
The soul is nourished even by a meditation of 13 eyeblinks!
There is a table of benefits of longer meditation coming next.
The unit of time nimeSa seems to be 67.5th part of a second.
मूढो_अपि पूजयित्वा_ईशम् गो.प्रदान.फलम् लभेत् ।
mUDho_api pUjayitvA_Iza.m go.pradAna.phala.m labhet |
पूजयित्वा निमेषाणाम् शतम् एकम् इति प्रभुम् ॥६।३८।३२॥
pUjayitvA nimeSANAm zata.m eka.m iti prabhum ||6|38|32||
.
mUDho_api pUjayitvA_Iza.m x
go.pradAna.phala.m labhet |
pUjayitvA nimeSANAm x
zata.m eka.m iti prabhum . x
.
*jd.32
*vlm.32. The ignorant man that meditates on the Lord, for a hundred twinklings of the eye; obtains in reward thereof, the merit of making the gift of a milch.cow to a Brahman.
*sv.32 If one is able to meditate even for thirteen seconds, even if one is ignorant, one attains the merit of giving away a cow in charity.
अश्वमेधस्य यज्ञस्य फलम् प्राप्नोति मानवः ।
azvamedhasya yajJasya phala.m prApnoti mAnava: |
पूजयित्वा स्वम् आत्मानम् घटिक.अर्धम् इति प्रभुम् ॥६।३८।३३॥
pUjayitvA sva.m AtmAna.m ghaTika.ardha.m iti prabhum ||6|38|33||
.
*jd.33
azvamedhasya yajJasya phala.m prApnoti mAnava:
. a person gets the fruit of the ashvamedha*Rite, the Horse Sacrifice =
pUjayitvA sva.m AtmAna.m – having worshipped his own self =
ghaTikA.ardha.m – for a few minutes =
iti prabhum . x =
*vlm.33. The man who worships the Lord in his soul, for half an hour in this manner; reaps the reward of making a horse sacrifice (according to law).
*sv.33 If one does so for one hundred and one seconds, the merit is that of performing a sacred rite.
अश्वमेध.सहस्रस्य फलम् प्राप्नोति मानवः ।
azvamedha.sahasrasya phala.m prApnoti mAnava: |
ध्यान.बलि.उपहारेण स्वयम् आत्मानम् आत्मना ॥६।३८।३४॥
dhyAna.bali.upahAreNa svaya.m AtmAna.m AtmanA ||6|38|34||
.
azvamedha.sahasrasya phala.m prApnoti mAnava: . x =
dhyAna.bali.upahAreNa svaya.m AtmAna.m AtmanA . x
.
*jd.34
*vlm.34. He who meditates on the Lord in spirit and in his own
spirit, and presents the offering of his reflections unto him, is
entitled to the merit of making a thousands[.thousand] horse sacrifices.
*sv.34 If the duration is twelve minutes, the merit is a thousandfold.
घटिकाम् पूजयेत्_यः_तु राजसूयम् लभेत सः ।
ghaTikAm pUjayet_ya:_tu rAjasUya.m labheta sa: |
मध्य.अह्न.पूजनात्_इत्थम् राजसूय.एक.लक्ष.भाक् ॥६।३८।३५॥
madhya.ahna.pUjanAt_ittha.m rAjasUya.eka.lakSa.bhAk ||6|38|35||
.
*jd.35 –
ghaTikAm pUjayet_ya:_tu . x =
rAjasUya.m labheta sa: . x =
madhya.ahna.pUjanAt_ittha.m . x =
rAjasUya.eka.lakSa.bhAk . x =
#ghaTika
#rAjasUya
*vlm.35. Whoso worships the Lord in this manner for a full hour, receives the reward of making the Raj sacrifice; and by worshipping him in this form in the midday; he obtains the merit of making many thousands sacrifices of such kind. The man who worships him in this way for a whole day, settles in the abode of the deity.
*sv.35 If the duration is of a day, one dwells in the highest realm.
दिवसम् पूजयित्वा_एवम् परे धाम्नि वसेत्_नरः ।
divasa.m pUjayitvA_eva.m pare dhAmni vaset_nara: |
एषो_असौ परमो_योग एषा सा परमा क्रिया ।
eSo_asau paramo_yoga eSA sA paramA kriyA |
बाह्य.सम्पूजनम् प्रोक्तम् एतत्_उत्तमम् आत्मनः ॥६।३८।३६॥
bAhya.sampUjana.m prokta.m etat_uttama.m Atmana: ||6|38|36||
.
*jd.36
divasa.m pUjayitvA_eva.m . x =
pare dhAmni vasen_nara: . x =
eSa:_asau parama:_yoga: . this here Higher Yoga =
eSA sA paramA kriyA – is this here higher practice =
bAhya.sampUjana.m prokta.m etat_uttama.m Atmana: . it is said to be the ultimate external worship of the Self.
*vwv.1687/y6039.003y6038.036. Let one meditate on this Supreme_ziva who is ever abiding in the body. This one is the highest yoga. This one is the highest practice.
*vlm.36. This is called the superior yoga meditation, and the best service of the Lord, as also the external adoration of the soul.
*sv.36 This is the supreme yoga, this is the supreme kriya (action or service).
* line 1 <divasam> missing in KG.
एतत् पवित्रम् अखिल.अघ.विघात.हेतुम्
etat pavitra.m akhila.agha.vighAta.hetum
यः_तु_आचरिष्यति नरः क्षणम् अपि_अखिन्नः ।
ya:_tu_AcariSyati nara: kSaNa.m api_akhinna: |
तम् वन्दयिष्यति सुर.असुर.लोक.पूगः
ta.m vandayiSyati sura.asura.loka.pUga:
प्राप्त.आस्पदम् जगति माम् इव मुक्तम् आत्मन् ॥६।३८।३७॥
prApta.Aspada.m jagati mAm iva mukta.m Atman ||6|38|37||
.
*jd.37 .
etat_pavitra.m . x =
akhila.agha.vighAta.hetum . x =
ya:_tu_AcariSyati nara: . x =
kSaNa.m apy_akhinna: . x =
ta.m vandayiSyati sura.asura.loka.pUga:
prApta.Aspada.m jagati mAm iva mukta.m Atman – x.
*vlm.37. This mode of holy adoration destroys all sins; and whoso practices it for a minute with a steady mind, he is certainly entitled to the venerations of gods and demigods, and placed in the rank of emancipated spirits like myself.
*sv.37 One who practises this mode of worship is worshipped by the gods and the demons and all other beings. However, this is external worship.
•
oॐm
•
चित् संवित्त्या_उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात् स मनो_भवेत् ।
saMkalpAt sa* mana:_bhavet |
बुद्धि: चित्तम् अहंकार:
buddhi: citta.m ahaMkAra:
माया.इति.आदि_अभिधम् तत:॥
mAyA.iti.Adi_abhidha.m tata:||
y3067.021/FM.3.67.21
+++
FM.6.39
FM6039 THE ORDER OF DIVINE WORSHIP 2.AG29.31 .z63
FM6039 THE ORDER OF DIVINE WORSHIP 2.AG29.31
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
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