DAILY READINGS tu 14 November
jivadas
DAILY READINGS tu 14 November
fm6085 2.nv14..21 chUDAlA's DECEPTION .z147
fm7184 3.nv13-14 The kadamba.tree-Monk Expounds .z48
fm4014 1.nv13-14 bhrgu's FORMER BIRTHS .z46
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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
Oॐm
+++
Jiva Das
FM7184 THE KADAMBA.TREE.MONK EXPOUNDS 3.NV13.14 .z48
FM.7.150.FM.7.199
https://www.dropbox.com/s/f96jxsmgm56ly5y/FM.7.150.FM.7.199.docx?dl=0
oॐm
FM.7.184
THE KADAMBA.TREE.MONK EXPOUNDS
KUNDADANTA.JASMINETOOTH said—
इत्य् उक्तवान् असौ पृष्टः कदम्ब.तल=तापसः ।
iti uktavAn asau pRSTa: kadamba.tala=tApasa: |
सप्त.द्वीपा* भुवो ऽष्टौ ताः कथम् भाता* गृहेष्व् इति ॥७।१८४।१॥
sapta.dvIpA* bhuva: aSTau tA: katha.m bhAtA* gRha.iSu iti ||7|184|1||
.
iti.so/"thus" uktavAn.saying asau.this.yonder pRSTa.asked/questioned: /
kadamba.burflower.tala.surface/level =tApasa.penitential/devotee/ascetic: = sapta.seven.dvîpa.Land.a bhuvas.from.Earth aSTau.eight tAas.them.ones \ katham.how? bhaTa.mercenary.soldier/servant.a* gRha.house/home.iSu iti
.
iti uktavAn asau pRSTa:
So saying
he was asked
kadamba.tala=tApasa:
the kadamba.tree tApasa
sapta.dvIpA: bhuva:
seven Lands on earth
aSTau tA: katha.m
how are they eight
appearing in their homes?
bhAtA: gRha.iSu iti
*vlm.1 KUNDA.danta said:—I then asked devotee sitting beneath the kadamba tree, to tell me how the seven large continents of the globe, could be contained within the narrow limits of the abodes of each of these brothers, (which is next to an impossibility).
after those words I asked the Tree.Monk this
:
from seven continents, how do U make eight lands
?
how do U house Ur armies there?
tA: katha.m bhAtA: gRheSv iti ||7|184|1||
*var. TPD – kathaM bhAtA = VLM, KG – kArtha bhAtA
jd: it's hard to make sense of <bhAtA> here
VLM chooses to read <bhrAtA>
*vlm. ... the abodes of each of these brothers.
this is a reasonable guess, I think,
but the notion of warriors is the more attractive.
what do you think>
* iti.so/"thus" uktavAn.saying asau.this.yonder pRSTa.asked/questioned: / kadamba.burflower.tala.surface/level =tApasa.penitential/devotee/ascetic: = sapta.seven.dvîpa.Land.a bhuvas.from.Earth aSTau.eight tAas.them.ones \ katham.how? bhaTa.mercenary.soldier/servant.a* gRha.house/home.iSu iti
THE TREE.MONK answered—
चित्.धातुर् ईदृग् एवायम् यद् एष व्योम.रूप्य् अपि ।
cit.dhAtu: IdRk eva ayam yat eSa* vyoma.rUpI api |
सर्वगः यत्र यत्र आस्ते तत्र तत्र आत्मनि स्वयम् ॥७।१८४।२॥
sarvaga: yatra yatra Aste tatra tatra Atmani svayam ||7|184|2||
.
IdRk*
.
cit.Consciousness/Everity.dhAtu.Root/Element: IdRk* eva.even/only/indeed ayam. this.here yat.which/what eSas.this.one vyoma.spacious.sky.rUpi.embodied\handsome.i api.even/tho = sarvaga.everywhere.going/ubiquitous: yatra.where yatra.where Aste.existing tatra.there/then tatra.there/then Atmani.in/when.Self svayam.(it)self\spontaneously\naturally
.
*vlm.2. The kadamba devotee replied:—The essence of the intellect tho so very vacuous in itself, is notwithstanding the most capacious and ubiquitous of any thing in existence; and is present in its own nature with every thing, wherever it is known to exist.
*sv.2 THE SAGE replied: The infinite consciousness, being omnipresent, shines everywhere in every way.
आत्मानम् इत्थम् त्रैलोक्य.रूपेण अन्येन वा निजम् ।
AtmAna.m ittha.m trailokya.rUpeNa anyena vA nija.m |
परिपश्यति रूपम् स्वम् अत्यजन् एव ख.आत्मकम् ॥७।१८४।३॥
paripazyati rUpam sva.m atyajan eva kha Atmaka.m ||7|184|3||
.
paripazyat*
atyajan*
.
AtmAnam.thm.self ittham.thus/in.this.manner with/bmo trailokya.3.World.rUpa.form/shape/color.iNa anya.another/other.ina vA.or nija.inborn/native/innate/natural.m = paripazyat*.i rUpa.form/shape/color.m svam.itself \ atyajan* eva.even/only/indeed kha.(personal)sky.Atmaka.nature.of/consisting.of/-like.m
.
*sv.3 The self perceives the worlds within itself.
*vlm.3. The soul sees itself in the form of the triple world, and every thing besides in its different nature and figure, without changing itself to any one of them. (i. e. The soul remains unchanged in all the changeful scenes of nature).
KUNDADANTA.JASMINETOOTH said—
एकस्मिन् विमले शान्ते शिवे परम.कारणे ।
ekasmin vimale zAnte zive parama.kAraNe |
कथम् स्वभाव.संसिद्धा नानाता वास्तवी स्थिता ॥७।१८४।४॥
katha.m svabhAva.saMsiddhA nAnAtA vAstavI sthitA ||7|184|4||
.
vAstava*
.
ekasmin.in.one/solitary vimala.pure/clear/spotless.i zAnta.quieted/calm.i /
Shiva.i parama.Highest.Absolute.karaNa.motive/means.i = katham.how? svabhAva.self.nature.saMsiddha.accomplished/prepared/perfect/emancipated.a \ nAnAtA.variedness.variance vAstava*.I sthita.situate/existent.as.a
.
*vlm.4. Kunda.danta rejoined:—But how do you attribute the quality of variety or multiplicity, to the purely simple and immutable nature of the Supreme soul, as you see them appertaining to the intrinsic character of everything else in nature. (Or as Pope says:— hat changed through all, yet in all the same; great in the earth, as in the etherial frame).
*sv.4 KUNDADANTA asked again: In one Lord, who is the infinite consciousness, how does diversity exist as if real?
*vlm. The kadamba devotee replied:—The sphere of the intellectual vacuum, is all quiet and serene, and there is nothing as any variety or multiformity in it; the changes that are apparent in its face, are no more, than the waves and eddies, whirling on the surface of the changeless main.
THE TREE.MONK answered—
सर्वम् शान्तम् चिद् आकाशम् नानास्तीह न किंचन ।
sarva.m zAnta.m cit AkAza.m nAnA asti iha na kiMcana |
दृश्यमानम् अपि स्फारम् आवर्तात्मा यथाम्भसि ॥७।१८४।५॥
dRzyamAna.m api sphAram Avarta.AtmA yathA ambhasi ||7|184|5||
.
sarva.all/every.m zAnta.quieted/calm.m cit.Consciousness/Everity AkAza.Space\sky.m / nAnA.various asti.existing/being iha.here/itw/now na.no/t kiMcana.somewhat/anyhow = dRzyamAna.see/knowing.m api.even/tho sphAra.expanding/vast.m \ Avarta.turning/winding\whirl\vortex.Atma.Self.a yathA.as/how whin.the ambhas.water.i
.
it is all peaceful Conscious.Space
there's nothing different anyhow
tho it's seen.to.be vast
:
it's like whirlpools that stir the still ocean
.
*vlm. It is in the immensity of intellectual vacuity, that infinite creations seem to be continually purling about, as the rising waves are seen to be whirling in the sea; and it is in its fathomless depth that they appear to sink, like the waters subsiding in the hollow of the deep.
* sarva.all/every.m zAnta.quieted/calm.m cit.Consciousness/Everity AkAza.Space\sky.m / nAnA.various asti.existing/being iha.here/itw/now na.no/t kiMcana.somewhat/anyhow = dRzyamAna.see/knowing.m api.even/tho sphAra.expanding/vast.m \ Avarta.turning/winding\whirl\vortex.Atma.Self.a yathA.as/how whin.the ambhas.water.i
असत् स्वेषु पदार्थेषु पदार्था इति भान्ति यत् ।
asat sva.iSu padArtha.iSu padArthA* iti bhAnti yat |
चित्.खम् स्वप्न.सुषुप्त*आत्म तत् तस्याच्छम् निजम् वपुः ॥७।१८४।६॥
cit.kha.m svapna.suSupta*Atma tat tasya accha.m nija.m vapus ||7|184|6||
.
asat.unreal/not.So sva.Urself/itself.iSu padArtha.word.meaning/thing.iSu /
padArtha.word.meaning/thing.a iti.so/"thus" ~bhAnti.they.shine/project yat =
cit.Consciousness/Everity.kha.(personal)sky.m svapna.Dream.suSupta.fast.asleep.Atma.Self \ tat.that.one tasya.his/its/of.that accha.clear/pure.m nija.inborn/native/innate/natural.m vapus.embodiment
.
asat sva.iSu padArtha.iSu
it is unreal
i/n its own things
padArthA: iti bhAnti
yat cit.kha.m
what
your Consciousness.sky
svapna.suSuptAtma tat
that is the soul of dreaming sleep
tasya accha.m nija.m vapus
its pure innate vapus.Body
.
*vlm. The substantial forms of things, that rise in the unsubstantial essence of the intellect, are as the various forms of substances, seen in the dreaming state of the soul, and all which are utterly forgotten in its state of sound sleep.susupta.
*sv.5.6 THE SAGE said: There is only one infinite consciousness which is supreme peace; there is no diversity at all, tho such diversity may be experienced.
* asat.unreal/not.So sva.Urself/itself.iSu padArtha.word.meaning/thing.iSu / padArtha.word.meaning/thing.a iti.so/"thus" ~bhAnti.they.shine/project yat = cit.Consciousness/Everity.kha.(personal)sky.m svapna.Dream.suSupta.fast.asleep.Atma.Self \ tat.that.one tasya.his/its/of.that accha.clear/pure.m nija.inborn/native/innate/natural.m vapus.embodiment
स.स्पन्दो ऽपि हि निःस्पन्दः पर्वतो ऽपि न पर्वतः ।
sa.spanda: api hi ni:spanda: parvata: api na parvata: |
यथा स्वप्नेषु चिद्.भावः स्वभावो ऽर्थ.गतस् तथा ॥७।१८४।७॥
yathA svapna.iSu cit.bhAva: svabhAva: artha.gata: tathA ||7|184|7||
.
.with.spanda.Vibration/Energy: api.even/tho hi.for/since ni:spanda.Vibration/Energy: / parvata.mountain: api.even/tho na.no/t parvata.mountain: = yathA.as/how svapna.Dream.iSu cit.Consciousness/Everity.bhAva.becoming.state/feeling.sense: \
svabhAva.own.nature: artha.purpose/meaning/thing.stuff.gata.gone: tathA.thus
.
sa.spanda: api hi ni:spanda:
Even tho with.Vibration, Vibrationless;
parvata: api na parvata:
tho a mountain, not a mountain;
yathA svapna.iSu
as in dreams
cit.bhAva: svabhAva: arthagata: tathA
.
*sv.7 The diversity that appears to exist is apparent and false, like dreams and deep sleep.
*vlm.7. The substantial forms of things, that rise in the unsubstantial essence of the intellect, are as the various forms of substances, seen in the dreaming state of the soul, and all which are utterly forgotten in its state of sound sleep.susupta.
* sa.with.spanda.Vibration/Energy: api.even/tho hi.for/since ni:spanda.Vibration/Energy: / parvata.mountain: api.even/tho na.no/t parvata.mountain: = yathA.as/how svapna.Dream.iSu cit.Consciousness/Everity.bhAva.becoming.state/feeling.sense: \ svabhAva.own.nature: artha.purpose/meaning/thing.stuff.gata.gone: tathA.thus
न स्वभावा न चैवार्थाः सन्ति सर्वात्मकोचिते ।
na svabhAvA* na ca eva arthA: santi sarva.Atmaka*ucite |
सर्गादौ कचितम् रूपम् यद् यथा तत् तथा स्थितम् ॥७।१८४।८॥
sarga.Adau kacita.m rUpam yat yathA tat tathA sthita.m ||7|184|8||
.
na.no/t svabhAva.self.nature.a na.no/t ca.and/also eva.even/only/indeed artha.purpose/meaning/thing.stuff.a: / santi.they.being sarva.all/every.Atmaka.nature.of/consisting.of/-like.ucita.proper\customary.i = sarga.creation.Adau.in.the.beginning kacita.projected.m rUpa.form/shape/color.m \ yat.which/what yathA.as/how tat.that.one tathA.thus sthita.situate/existent.as.m
.
*vlm.8. As a Hill seen in dream is no hill at all, and as things appearing to be in motion in dreaming, are found afterwards to be perfectly motionless; so are all things in nature but mere unrealities, and tho as real from the real nature of soul itself, (i. e. It is the intellect that fashions everything in its own manner, and its imagination gives a form to an airy nothing).
*sv. Though there seems to be movement, there is no movement; mountains are not mountains. Even as in a dream, the nature of the self alone exists as all this. But even that nature does not exist, and hence diverse objects do not exist either. Whatever was fancied by the infinite consciousness in the beginning, that alone exists as it was. Even that fancy is not real: the infinite consciousness exists as it always exists.
* na.no/t svabhAva.self.nature.a na.no/t ca.and/also eva.even/only/indeed artha.purpose/meaning/thing.stuff.a: / santi.they.being sarva.all/every.Atmaka.nature.of/consisting.of/-like.ucita.proper\customary.i = sarga.creation.Adau.in.the.beginning kacita.projected.m rUpa.form/shape/color.m \ yat.which/what yathA.as/how tat.that.one tathA.thus sthita.situate/existent.as.m
न च नाम परम् रूपम् कचन*अकचन*आत्मकम् ।
na ca nAma param rUpam kacana*akacana*Atmaka.m |
द्रव्य*आत्मा चित् च चित्.व्योम स्थितम् इत्थम् हि केवलम् ॥७।१८४।९॥
dravya*AtmA cit ca cit.vyoma sthita.m ittha.m hi kevala.m ||7|184|9||
.
na.no/t ca.and/also nAma.name/namely/for.example para.higher/next.m rUpa.form/shape/color.m / kAcana.whatever.a.non.kAcana.whatever.Atmaka.nature.of/consisting.of/-like.m | dravya.property/wealth\substance\thing\object*Atma.Self cit.Consciousness/Everity ca.and/also cit.Consciousness/Everity.vyoma.spacious.sky \ sthita.situate/existent.as.m ittham.thus/in.this.manner.m hi.for/since kevala.total/full/sole.m
.
na ca nAma param rUpam . nor is it what.U.call perfect Form
kacana a.kacana Atmaka.m . a projective nonprojection
dravya AtmA cit ca
cit.vyoma sthita.m ittha.m hi kevala.m
*vlm.9. The intellect is an immaterial substance, and neither creates nor perceives any thing material by itself; but conceives everything as it is manifested to it in its idea in the beginning. (i. e. The ideas of things are inborn in the mind).
*sv. Though there seems to be movement, there is no movement; mountains are not mountains. Even as in a dream, the nature of the self alone exists as all this. But even that nature does not exist, and hence diverse objects do not exist either. Whatever was fancied by the infinite consciousness in the beginning, that alone exists as it was. Even that fancy is not real: the infinite consciousness exists as it always exists.
* na.no/t ca.and/also nAma.name/namely/for.example para.higher/next.m rUpa.form/shape/color.m / kAcana.whatever.a.non.kAcana.whatever.Atmaka.nature.of/consisting.of/-like.m | dravya.property/wealth\substance\thing\object*Atma.Self cit.Consciousness/Everity ca.and/also cit.Consciousness/Everity.vyoma.spacious.sky \ sthita.situate/existent.as.m ittham.thus/in.this.manner.m hi.for/since kevala.total/full/sole.m
एकैव चिद् यथा स्वप्ने सेनायाम् जन.लक्षताम् ।
ekA eva cit yathA svapne senAyAm jana.lakSatAm |
गतैवाच्छैव कचति तथैवास्याः पदार्थता ॥७।१८४।१०॥
gatA iva acchA eva kacati tathA eva asyA: padArthatA ||7|184|10||
.
eka.one.a eva.even/only/indeed cit.Consciousness/Everity yathA.as/how svapna.Dream.i senA.army.yAm jana.person/people.lakSa.mark/sign\aim\bullseye/100,000.tA.ness/state.m |
gata.gone.a iva.like/as.if accha.clear/pure.a eva.even/only/indeed kacat.shining/projecting.i \ tathA.thus eva.even/only/indeed asyAs.re.this.one padArtha.word.meaning/thing.tA.ness/state
.
ekA eva cit yathA svapne
just as one Consciousness in dream
senAyAm jana.lakSatAm gatA iva
seems.to.be an army of people
acchA eva
clearly it
kacati tatha eva asyA: padArthatA
projects in that way as these things.
*vlm.10. As the intellect sees a great variety of objects in dream, which it takes for realities for the time; so its belief in the reality of its ideas, causes it to conceive them as real entities.
*sv. Though there seems to be movement, there is no movement; mountains are not mountains. Even as in a dream, the nature of the self alone exists as all this. But even that nature does not exist, and hence diverse objects do not exist either. Whatever was fancied by the infinite consciousness in the beginning, that alone exists as it was. Even that fancy is not real: the infinite consciousness exists as it always exists.
* eka.one.a eva.even/only/indeed cit.Consciousness/Everity yathA.as/how svapna.Dream.i senA.army.yAm jana.person/people.lakSa.mark/sign\aim\bullseye/100,000.tA.ness/state.m | gata.gone.a iva.like/as.if accha.clear/pure.a eva.even/only/indeed kacat.shining/projecting.i \ tathA.thus eva.even/only/indeed asyAs.re.this.one padArtha.word.meaning/thing.tA.ness/state
@@@
यत् स्वतः स्व.आत्मनि स्वच्छे चित्.खम् कच.कचायते ।
yat svata: sva.Atmani svacche cit.kha.m kaca.kacAyate |
तत् तेन एव तत् आकारम् जगत् इति अनुभूयते ॥७।१८४।११॥
tat tena eva tat AkAram jagat iti anubhUyate ||7|184|11||
.
yat svata: . what of.itself .
sva Atmani . in its own self =
svacche . clearly =
cit.kha.m . Conscious sky =
kaca.kacAyate.projecting light .
tat tena eva . that alone by that =
tat AkAram . that formation =
jagat iti anubhUyate . is experienced as "the world" =
*vlm.11. The vacuous intellect, which glitters of itself in its own state of transparence; comes to find the world shinning in the same light within itself. (i. e. The world is subjective with the intellect, and not a part from our intellectual light of the same).
*sv. Though there seems to be movement, there is no movement; mountains are not mountains. Even as in a dream, the nature of the self alone exists as all this. But even that nature does not exist, and hence diverse objects do not exist either. Whatever was fancied by the infinite consciousness in the beginning, that alone exists as it was. Even that fancy is not real: the infinite consciousness exists as it always exists.
*
अ.सति अपि यथा वह्नौ उष्ण.संवित् हि भासते ।
a.sati api yathA vahnau uSNa.saMvit hi bhAsate |
संवित् मात्र*आत्मके व्योम्नि तथा अर्थः स्व.स्वभासकः ॥७।१८४।१२॥
saMvit mAtra*Atmake vyomni tathA artha: sva.svabhAsaka: ||7|184|12||
.
asati api yathA vahnau – altho as in the unreal, in fire =
uSNa.saMvit hi bhAsate – since the awareness of heat appears =
saMvin.mAtra*Atmake vyomni – in a sky of mere awareness =
tathA artha: sva.svabhAsaka:
*vlm.12. As we have the consciousness of heat in the fire, even when it is seen in a dream; so we are conscious of the presence of everything in our minds, even in the absence of the thing itself from us. (It was thus that the Brahman brothers were conscious of their lordship, even in their want of the realms themselves).
*sv. Though there seems to be movement, there is no movement; mountains are not mountains. Even as in a dream, the nature of the self alone exists as all this. But even that nature does not exist, and hence diverse objects do not exist either. Whatever was fancied by the infinite consciousness in the beginning, that alone exists as it was. Even that fancy is not real: the infinite consciousness exists as it always exists.
*
असति अपि यथा स्तम्भे स्वप्ने खे स्तम्भता विदः ।
asati api yathA stambhe svapne khe stambhatA vida: |
तथा इदम् अस्या* नानात्वम् अनन्यत् अपि च अन्यवत् ॥७।१८४।१३॥
tathA idam asyA* nAnAtva.m ananyat api ca anyavat ||7|184|13||
.
a.saty api . altho in the unreal =
yathA . as =
stambhe svapne khe – solid in the dream.sky =
stambhatA vida:
tathA idam asyA: nAnAtva.m – thus it is its condition of variety =
ananyad api ca anyavat – tho not differing yet differing =
*vlm.13. And as we have the idea of the solidity of a pillar, from our dream of it
in sleep; so have we the idea of the great variety of things in existence;
altho there is no diversity or difference in the nature of the One unvaried unity that pervades the whole. (And that shows its unchangeable self, as many and changed through all—Aham.bahusyam).
*sv. Though there seems to be movement, there is no movement; mountains are not mountains. Even as in a dream, the nature of the self alone exists as all this. But even that nature does not exist, and hence diverse objects do not exist either. Whatever was fancied by the infinite consciousness in the beginning, that alone exists as it was. Even that fancy is not real: the infinite consciousness exists as it always exists.
*
आदि.सर्गे पदार्थत्वम् तत् स्वभाव*अच्छम् एव च ।
Adi.sarge padArthatva.m tat svabhAva*accha.m eva ca |
चित्.व्योम्ना यत् यथा बुद्धम् तत् तथा अद्य अपि विन्दते ॥७।१८४।१४॥
cit.vyomnA yat yathA buddham tat tathA adya api vindate ||7|184|14||
.
Adi.sarge
padArthatva.m
tat svabhAva accha.m eva ca
cit.vyomnA
yat yathA buddham
tat tathA adya api vindate – x.
*vlm.14. In the beginning all substances were as pure and simple, as
the essence of their maker by and after which they were made;
and they still continue to be in the same state of their ideal purity,
as they were originally made out of that airy entity and unity.
*sv. Though there seems to be movement, there is no movement; mountains are not mountains. Even as in a dream, the nature of the self alone exists as all this. But even that nature does not exist, and hence diverse objects do not exist either. Whatever was fancied by the infinite consciousness in the beginning, that alone exists as it was. Even that fancy is not real: the infinite consciousness exists as it always exists.
*
पुष्पे पत्रे फले स्तम्भे तरुः एव यथा ततः ।
puSpe patre phale stambhe taru: eva yathA tata: |
सर्वम् सर्वत्र सर्व आत्म परम् एव तथा अपरम् ॥७।१८४।१५॥
sarva.m sarvatra sarva Atma param eva tathA aparam ||7|184|15||
.
just as a tree is just its leaves, flowers, and fruit, and trunk, and root
the ever everywhere allSelf, tho thought highest, is lowest too
.
*vlm.15. As the tree is diversified in the various forms of its roots and fruits, and its leaves, flowers and the trunk; so is the Supreme unity varied in all and everywhere in his self.same and undivided essence.
*sv.15.16.17 In flowers, leaves, fruits, pillars, trees and in everything as everything and everywhere, the supreme being alone exists as 'the other'.
* tarur eva yathA tata: as a tree is just.thus puSpe patre phale stambhe in its flowers, its leaves, its fruit, its trunk, sarva.m sarvatra sarvAtma the all allwhere allSelf, param eva tathA aparam Supreme, is just.thus the nonSupreme/other. – a fairly untranslatable bit of wordplay: see CGloss. for the various possibilities.
*
परमार्थ*अम्बर*अम्भोधौ आपः सर्ग.परंपरा ।
paramArtha*ambara*ambhodhau Apa: sarga.paraMparA |
परमार्थ.महाकाशे शून्यता सर्ग.संविदः ॥७।१८४।१६॥
paramArtha.mahAkAze zUnyatA sarga.saMvida: ||7|184|16||
.
paramArtha ambara ambhodhau
Apa: sarga.paraMparA
paramArtha.mahAkAze
zUnyatA sarga.saMvida:
*vlm. It is in the fathomless ocean of the Supreme essence, that the immensity of creation is subsisting like the waters of the deep; and it is in the boundless space of that transcendent vacuum, that the infinity of the worlds have been rolling on, in their original vacuous and apparently visible forms.
*sv. In flowers, leaves, fruits, pillars, trees and in everything as everything and everywhere, the supreme being alone exists as 'the other'.
*
परमार्थः च सर्गः च पर्यायौ तरु.वृक्षवत् ।
paramArtha: ca sarga: ca paryAyau taru.vRkSavat |
बोधात् एतत् अबोधात् तु द्वैतम् दुःखाय केवलम् ॥७।१८४।१७॥
bodhAt etat abodhAt tu dvaita.m du:khAya kevala.m ||7|184|17||
.
paramArtha: ca sarga: ca .
both the Supreme and the Creation are
paryAyau taru.vRkSavat .
synonyms like (tree and tree) "sprout" and "shoot"
bodhAt etad
from this realization.
abodhAt tu dvaita.m du:khAya kevala.m
but from not.realizing it, there is only duality leading to sorrow.
*vlm.17. The transcendental and comprehensible i. e. the immaterial soul and the material world, are but commutual terms as the tree and arbour, and their difference lies in the intelligibleness of the one and unintelligibility of the other; but true intelligence leads us to the unconceivable One, while our ignorance of the same, deludes us to the knowledge of many, and tends to our distress only. (True happiness in our reliance on the unknown One only).
*sv.15.16.17 In flowers, leaves, fruits, pillars, trees and in everything as everything and everywhere, the supreme being alone exists as 'the other'.
*
परमार्थः जगत् च इदम् एकम् इति एव निश्चयः ।
paramArtha: jagat ca idam ekam iti eva nizcaya: |
अध्यात्म.शास्त्र.बोधेन भवेत् सा एषा हि मुक्तता ॥७।१८४।१८॥
adhyAtma.zAstra.bodhena bhavet sA eSA hi muktatA ||7|184|18||
.
paramArtha: jagat ca idam ekam
iti eva nizcaya:
adhyAtma.zAstra.bodhena
bhavet sA eSA hi muktatA
*vlm.18. The mundane and supermundane is surely the One and same thing,
according to the deduction of spiritual philosophy
and the knowledge of this sublime truth, is sure to lead one to his ultimate liberation.
*sv.18.19 The two expressions, viz., 'the supreme being' and 'the universe' are synonymous. When, through the study of the scriptures dealing with self.knowledge, this truth is realised, there is liberation.
*
संकल्पस्य वपुः ब्रह्म संकल्प.कचित्.आकृतेः ।
saMkalpasya vapus brahma saMkalpa.kacit.AkRte: |
तत् एव जगतः रूपम् तस्मात् ब्रह्मात्मकम् जगत् ॥७।१८४।१९॥
tat eva jagata: rUpam tasmAt brahmAtmaka.m jagat ||7|184|19||
.
saMkalpasya vapus brahma
saMkalpa.kacit.AkRte:
tat eva jagata: rUpam
tasmAt
brahmAtmaka.m jagat .
the world is a bit of brahmic soul.
*vlm.19. The world is the product of the will of God, and the will is a power or faculty appertaining to the personality of the Deity; and the same being transmuted to the form of the world, it is proved that the world is the formal part of the Supreme soul. (Whose body nature is, and God the soul).
*sv.18.19 The two expressions, viz., 'the supreme being' and 'the universe' are synonymous. When, through the study of the scriptures dealing with self.knowledge, this truth is realised, there is liberation.
*
यतः वाचः निवर्तन्ते न निवर्तन्त* एव वा ।
yata: vAca: nivartante na nivartanta* eva vA |
विधयः प्रतिषेधाः च भाव*अभाव.दृशः तथा ॥७।१८४।२०॥
vidhaya: pratiSedhA: ca bhAva*abhAva.dRza: tathA ||7|184|20||
.
yata: vAca: nivartante
na nivartante eva vA
vidhaya: pratiSedhA: ca
bhAva a.bhAva.dRza: tathA
*sv.20 The content or the reality of notions and thoughts is Brahman or the infinite consciousness, and that itself is the content or the reality of the world.appearance, too. Hence, the world is Brahman.
*vlm.20. He whom no words can define, and yet who defines the senses of words; who is subject to no law or prohibition, or to any state or condition of being, but appoints them for all sorts of beings, is indeed the only Lord of all.
*
अमौन.मौनम् जीव*आत्म यत् पाषाणवत् आसनम् ।
amauna.mauna.m jIva*Atma yat pASANavat Asana.m |
यत् सत् एव असत् आभासम् तत् ब्रह्मा*अभिधम् उच्यते ॥७।१८४।२१॥
yat sat eva asat AbhAsam tat brahmA*abhidham ucyate ||7|184|21||
.
a.mauna.mauna.m jIva Atma . a quietly unquiet Liv
ing self =
yat pASANavat Asana.m . which has a stonelike state =
yat sat eva asat AbhAsam . which altho real appears unreal =
tat brahmA abhidham ucyate . that defines the brahman.Immensity...
*sv.21 Descriptions and that which is beyond description, injunctions and prohibitions, existence and non.existence, silence and non.silence, jiva and the self — all this is Brahman; the reality alone appears to be the unreal appearance.
*vlm.21. He that is ever silent but speaks through all, who is inactive as a rock but acts in all; who is always existent and appears as inexistent, is the Supreme Lord of all.
*
सर्वस्मिन् एक.सुघने ब्रह्मणि एव निरामये ।
sarvasmin eka.sughane brahmaNi eva nirAmaye |
का प्रवृत्तिः निवृत्तिः का भाव*अभाव.आदि.वस्तुतः ॥७।१८४।२२॥
kA pravRtti: nivRtti: kA bhAva*abhAva.Adi.vastuta: ||7|184|22||
.
sarvasmin eka.sughane – in everything a unified / solidity, =
brahmaNi eva nirAmaye – Immensity / without formation =
kA pravRtti: . what activ / ity =
nivRtti: kA – what inactivity? =
bhAva a.bhAva Adi.vastuta:
*sv.22 When all this is Brahman alone, what is activity and what is renunciation and all the rest of it?
*vlm.22. That subtile essence that constitutes the solidity of all gross bodies, and remains undecayed in all frail bodies, is the pure Brahma himself; He has no volition or nolition of creation or destruction, and there is no possession or want of the property of anything.
*
एकस्याम् एव निद्रायाम् सुषुप्त.स्वप्न=विभ्रमाः ।
ekasyAm eva nidrAyAm suSupta.svapna=vibhramA: |
यदा भान्ति अ.विचित्रायाम् चित्रा* इव निरन्तराः ॥७।१८४।२३॥
yadA bhAnti a.vicitrAyAm citrA* iva nirantarA: ||7|184|23||
.
ekasyAm eva nidrAyAm . in the one Sleep
suSupta.svapna=vibhramA: . delusive sleeping dreams
yadA bhAnti avicitrAyAm . when they appear without variety
citrA iva nirantarA: . like a picture with nothing in it ...
*vlm.23. It is the one and invariable soul, that rests always in its state of rest and sleep, and perceives the succession of creation and destruction of the world, in its alternate states of dream and sound sleep, which present themselves as two pictures before its sight.
*sv. In one sleep there arise both sleep and a thousand dreams; even so in the one indivisible consciousness countless appearances arise. All these are essentially pure consciousness which is extremely subtle. They are really invisible tho they appear to be visible.
*
एतस्याम् चित्.ख.सत्तायाम् तथा मूलक.सर्गकाः ।
etasyAm cit.kha.sattAyAm tathA mUlaka.sargakA: |
बहवः भान्ति अ.चित्रायाम् चित्रा* इव निरन्तराः ॥७।१८४।२४॥
bahava: bhAnti a.citrAyAm citrA* iva nirantarA: ||7|184|24||
.
etasyAm cit.kha.sattAyAm x
tathA mUlaka.sargakA: |
bahava: bhAnti a.citrAyAm x
citrA* iva nirantarA: . x
.
in this Conscious.space.reality are thus the manifest root.creations
appearing as many
:
it's like a picture with nothing in it ...
.
*vlm. It is also in the substratum of the intellect, that unnumbered worlds seem to rise and set in succession; they appear as passing pictures before the mind, without being rooted or painted therein.
*sv. In one sleep there arise both sleep and a thousand dreams; even so in the one indivisible consciousness countless appearances arise. All these are essentially pure consciousness which is extremely subtle. They are really invisible tho they appear to be visible.
*
द्रव्ये द्रव्य*अन्तर.श्लिष्टम् यत् कार्य*अन्तरम् आक्षिपेत् ।
dravye dravya*antara.zliSTam yat kArya*antaram AkSipet |
तद्वत् अन्तः तथा.भूत.चित्.सारम् स्फुरणम् मिथः ॥७।१८४।२५॥
tadvat anta: tathA.bhUta.cit.sAram sphuraNam mitha: ||7|184|25||
.
dravye dravya antara.zliSTam
yat kArya antaram AkSipet
tadvat antas
tathA.bhUta.cit.sAram sphuraNam mitha:
*vlm.25. As the mixing of one thing with another, produces a different effect in the mixture; so doth the union of the mind with the organs of sense, causes a variety of impressions to be imprinted in the intellect. (So the commixture of curd and sugar creates a different flavour in the condiment, gloss).
*sv. In one sleep there arise both sleep and a thousand dreams; even so in the one indivisible consciousness countless appearances arise. All these are essentially pure consciousness which is extremely subtle. They are really invisible tho they appear to be visible.
*
सर्वे पदार्थाः चित्.सार.मात्रम् अप्रतिघाः सदा ।
sarve padArthA: cit.sAra.mAtram apratighA: sadA |
यथा भान्ति तथा भान्ति चिन्.मात्र एक*आत्मता.वशात् ॥७।१८४।२६॥
yathA bhAnti tathA bhAnti cin.mAtra eka*AtmatA.vazAt ||7|184|26||
.
sarve padArthA: . all things
cit.sAra.mAtram . a mode of essential Consciousness
apratighA: sadA . always unopposed
yathA bhAnti . as it appears to.be
:
tathA bhAnti . thus it appears
cin.mAtra eka AtmatA=vazAt –
because.of its Affective nature as one self as a mode of Consciousness
.
*vlm.26. All things have their existence in the essence of the intellect only, without which nothing is knowable to any body; hence there is nothing anew in nature, except its being but a representation of the original idea in the mind: (and this is evident from the identity and similarity of the ectypes with its antitypes, gloss).
*sv. In one sleep there arise both sleep and a thousand dreams; even so in the one indivisible consciousness countless appearances arise. All these are essentially pure consciousness which is extremely subtle. They are really invisible tho they appear to be visible.
#pratigha —¶mw प्रतिघ — Hostile, adverse. — pratigha: घः . Opposition, resistance; उत्प्रतिघा इव द्विषः Śahendra.2.42. Fighting, combat, mutual beating. Anger, wrath; प्रतिघः कुतो$पि समुपेत्य नरपतिगणं समाश्रयत् Śi.15.53. m. (>han) . hindrance, obstruction, resistance, opposition (cf. apratigha); struggling against (comp.) Car.; anger, wrath, enmity Mcar. Lalit. (one of the 6 evil passions Dharmas. 67); = mUrchA L.; combat, fighting W.; an enemy ib.; opposition, contradiction L. •• #apratigha अप्रतिघ Not to be vanquished, irresistible • untroubled, unopposed . jagad apratigham sarva.m zAnta.cit.vyoma sarvadA | yathA dRDham saMvidita.m tathA eva AbhAti na anyathA y7211.014 +
*
चित्.मात्र*एक*आत्म.सारत्वात् यथासंवेदनम् स्थिताः ।
cit.mAtra*eka*Atma.sAratvAt yathAsaMvedana.m sthitA: |
निःस्पन्दा* निर्मनस्काराः स्फुरन्ति द्रव्य.शक्तयः ॥७।१८४।२७॥
ni:spandA* nirmanaskArA: sphuranti dravya.zaktaya: ||7|184|27||
.
cin.mAtra eka*Atma.sAratvAt
yathAsaMvedana.m sthitA:
ni:spandA: nirmanaskArA:
sphuranti dravya.zaktaya: . the matertial forces project.
*vlm.27. Hence our consciousness of the identity of things with the essence of our intellect, proves them to be as immaterial and immovable as their fixed ideas in the mind.
*sv. In one sleep there arise both sleep and a thousand dreams; even so in the one indivisible consciousness countless appearances arise. All these are essentially pure consciousness which is extremely subtle. They are really invisible tho they appear to be visible.
*
अविद्यमानम् एव इदम् दृश्यते अथ अनुभूयते ।
avidyamAna.m eva idam dRzyate atha anubhUyate |
जगत् स्वप्न* इव अशेषम् स.रुद्र उपेन्द्र.पद्मजम् ॥७।१८४।२८॥
jagat svapna* iva azeSam sa.rudra upendra.padmaja.m ||7|184|28||
.
avidyamAna.m eva . tho it's not known
idam dRzyate . this is seen.to.be
atha anubhUyate . then is experienced
jagat svapna iva . a world like dream
azeSam
sa.rudra upendra.padmaja.m
*vlm.28. Thus the world which is so visible and perceptible to us, is nothing but a mere nullity in reality; and whatever appears as existing herein, together with the great gods and angels, are no more than the false visions in our dream and fancy.
*sv.28 The whole universe (including Rudra, Visnu and Brahma) is like a dream.
*
विचित्राः खलु दृश्यन्ते चिज्.जले स्पन्द.रीतयः ।
vicitrA: khalu dRzyante cij.jale spanda.rItaya: |
हर्ष.अमर्ष.विषाद उत्थ.जङ्गम.स्थावर*आत्मनि ॥७।१८४।२९॥
harSa.amarSa.viSAda uttha.jaGgama.sthAvara*Atmani ||7|184|29||
.
vicitrA: khalu dRzyante . various indeed are seen
cij.jale . in the waters of Consciousness
spanda.rItaya:
in the harSa.amarSa.viSAda uttha.moving.still.self
*vlm.29. We see the various fluctuations and phenomena, rising in the waters of the vast ocean of the intellect; and appearing in the forms of our joy and grief, and those of moving and unmoving bodies in creation.
*sv.29.30 In that single ocean of consciousness, this diversity with all its joys and sorrows arises.
*
स्वभाव.वाता.धूतस्य जगत्.जाल.चमत्कृतेः ।
svabhAva.vAtA.dhUtasya jagat.jAla.camatkRte: |
हा चित्.मरीचि.पांशु अभ्र=नीहारस्य विसारिता ॥७।१८४।३०॥
hA cit.marIci.pAMzu abhra=nIhArasya visAritA ||7|184|30||
.
svabhAva.vAta adhUtasya
jagaj.jAla.camatkRte: of the wonder of the world.net
hA
of the Conscious.marIci.pAMzu=foggy cloud
visAritA x
#dhU – to shake (.down an apple from a tree; .off a spider from your hand), flap a fan. . By extension, to strive against (shake a fist at???). # dhUta. shaken (like dice in a cup), fanned. # adhUta – not the preceding. . dhUtam – Buddhist morality.
*vlm.30. O that the nature and course of the world, should so obscure the bright mirror of the intellect; as to hide it under the dirt of our passions, and cover it under the clouds and snows of our ignorance.
*sv.29.30 In that single ocean of consciousness, this diversity with all its joys and sorrows arises.
*
यथा केशोन्द्रकम् व्योम्नि भाति व्यामल.चक्षुषः ।
yathA kezondraka.m vyomni bhAti vyAmala.cakSuSa: |
तथा एव इयम् जगत्.भ्रान्तिः भाति अनात्म.विदः अम्बरे ॥७।१८४।३१॥
tathA eva iyam jagat.bhrAnti: bhAti anAtma.vida: ambare ||7|184|31||
.
yathA
kezondraka.m vyomni bhAti
vyAmala.cakSuSa:
tathA eva
iyam jagad.bhrAnti: bhAti
anAtma.vida: ambare
#vyAmalacakSuSaH
*vlm.31. As spectres and dissolving views appear in the air, before the sight of the dimsighted; so doth this shadow of the world appear as substance, to the view of the unspiritual myopist.
*sv.31..37 Just as one with defective vision sees strange objects in space, even so the ignorant perceive the world.
*Ott. #kezoNDraka, #kezoNDuka . net.like apparitions seen while the eyes are shut aitAr. (ed. °ण्ड्रक). •.•> "Hence there is no such thing as external world.It is like 'Keshondraka' (like the balls of hair which appear when one eye is squinted).It has no substratum. …. N.Srikanta. " http://www.advaita.vedAnta.org/archives/advaita.l/2008.April/041648.html. •• VLM reads "nebulae " in y7175.050, <kezoNDraka*Adayo vyomni yathA sad.asad=AtmakA:>.
*
यावत् संकल्पितम् तावत् यथा संकल्पितम् तथा ।
yAvat saMkalpita.m tAvat yathA saMkalpita.m tathA |
यथा संकल्प.नगरम् कचति इदम् जगत् तथा ॥७।१८४।३२॥
yathA saMkalpa.nagaram kacati idam jagat tathA ||7|184|32||
.
yAvat saMkalpita.m tAvat x
yathA saMkalpita.m tathA |
yathA saMkalpa.nagaram x
kacati idam jagat tathA . x
.
just.as it's conceived
just.thus so it's conceived
as a conceptual city projects thus in this world
.
*vlm.32. Whatever we imagine, the same we find, and seem to enjoy for the time; and as we are delighted with the view of our imaginary city, so do we indulge ourselves in the sight of this air.drawn Utopia of the world.
*sv.31..37 Just as one with defective vision sees strange objects in space, even so the ignorant perceive the world.
*
संकल्प.नगरे यावत् संकल्प.सकला स्थितिः ।
saMkalpa.nagare yAvat saMkalpa.sakalA sthiti: |
भवति एव अपि असत्.रूपा सती इव अनुभवे स्थिता ॥७।१८४।३३॥
bhavati eva api asat.rUpA satI iva anubhave sthitA ||7|184|33||
.
saMkalpa.nagare yAvat x
saMkalpa.sakalA sthiti: |
bhavati eva api asat.rUpA x
satI iva anubhave sthitA . x
.
in a conceptual city
its state is entirely conceptual
even so becoming
without real form as.if being situate in experience
.
*sv.31..37 Just as one with defective vision sees strange objects in space, even so the ignorant perceive the world.
*vlm.33. As we seem to enjoy our ecstasy, in the fairy land of our fancy; so we are betaken by the delusion of this unreal world, under the belief of its reality.
*
प्रवहति एव नियतिः नियत*अर्थ.प्रदायिनी ।
pravahati eva niyati: niyata*artha.pradAyinI |
स्थावरम् जङ्गमम् च एव तिष्ठति एव यथाक्रमम् ॥७।१८४।३४॥
sthAvaram jaGgamam ca eva tiSThati eva yathAkramam ||7|184|34||
.
pravahati eva niyati: x
niyata*artha.pradAyinI |
sthAvaram jaGgamam ca eva x
tiSThati eva yathAkramam . x
.
niyati is the Destiny that flows in time, bestowing its destined purposes
as both still and moving things proceed in due order
.
*vlm.34. There is one eternal destiny, which ever runs apace in its wonted course; and destines all beings to continue in their alloted careers as ever before.
*
जायते जङ्गमम् जीवात् स्थावरम् स्थावरात् अपि ।
jAyate jaGgamam jIvAt sthAvaram sthAvarAt api |
नियत्या अधः वहति अम्बु गच्छति ऊर्ध्वम् अथ अनलः ॥७।१८४।३५॥
niyatyA adha: vahati ambu gacchati Urdhva.m atha anala: ||7|184|35||
.
jAyate jaGgamam jIvAt x
sthAvaram sthAvarAt api |
niyatyA adha: vahati ambu x
gacchati Urdhva.m atha anala: . x
.
moving comes from living
but stillness from stillness
:
by this ordered Destiny
water drips.down
and likewise fire flares.up
.
*VLMitra/P.35 Destiny produces moving bodies from living beings and the inert ones from the inert. Predestination has destined the downward course of water and fluids and the upward motion of the flames of fire.
वहन्ति देह.यन्त्राणि ज्योतींषि प्रतपन्ति च ।
vahanti deha.yantrANi jyotIMSi pratapanti ca |
वायवः नित्य.गतयः स्थिताः शैल*आदयः स्थिराः ॥७।१८४।३६॥
vAyava: nitya.gataya: sthitA: zaila*Adaya: sthirA: ||7|184|36||
.
vahanti deha.yantrANi
jyotIMSi pratapanti ca
vAyavo nitya.gataya:
sthitA: zaila Adaya: sthirA:
*vlm.36. It is that blind impulse, that impels the members of the body to their respective actions; and makes the luminous bodies to emit their light; it causes the winds to wind about in their continuous course, and makes the mountains to stand unmoved in their proper places.
*sv.31..37 Just as one with defective vision sees strange objects in space, even so the ignorant perceive the world.
ज्योतिर्.मयम् विवृत्तम् तु धारासार*अम्बरी.कृतम् ।
jyotir.mayam vivRttam tu dhArAsAra*ambarI.kRtam |
युग.संवत्सराद्व्यात्म काल.चक्रम् प्रवर्तते ॥७।१८४।३७॥
yuga.saMvatsarAdvyAtma kAla.cakram pravartate ||7|184|37||
.
jyotir.mayam vivRttam tu
dhArAsAra ambarI.kRtam
yuga.saMvatsara.a.dvyAtma
kAla.cakram pravartate
*vlm.37. It makes the luminaries of heaven, to roll on in their regular revolutions, and causes the rains and dews of the sky, to pour down in their stated seasons; and it is this eternal destiny that directs the courses of years, ages and cycles, and the whole curricle of time to run its wonted course.
*sv.31..37 Just as one with defective vision sees strange objects in space, even so the ignorant perceive the world.
भूतल*एकान्तर*अब्धि*अद्रि.संनिवेशः स्थितायते ।
bhUtala*ekAntara*abdhi*adri.saMniveza: sthitAyate |
भाव*अभाव.ग्रह*उत्सर्ग.द्रव्य.शक्तिः च तिष्ठति ॥७।१८४।३८॥
bhAva*abhAva.graha*utsarga.dravya.zakti: ca tiSThati ||7|184|38||
.
bhUtala ekAntara abdhy.adri.saMniveza:
sthitAyate
bhAva.abhAva.graha utsarga.dravya.zakti: ca tiSThati
*sv.38 The notion that arises in Brahma the creator (known as the world order) brings about all these and sustains them.
*vlm.38. It is the divine ordinance, that has ordained the limits of the;, earth and the distant ocean and seas, and has fixed the position of the hills and rocks in them; it has alloted the natures and powers of all things, and prescribed the laws of rights and duties for all and every one.
AB. ... sthitavat Acarati ... ||7|184|
JASMINE.TOOTH said—
प्राक्.दृष्टम् स्मृतिम् आयाति तत् स्व.संकल्पनान्यतः ।
prAk.dRSTam smRtim AyAti tat sva.saMkalpanAnyata: |
भाति प्रथम.सर्गे तु कस्य प्राक्.दृष्ट.भासनम् ॥७।१८४।३९॥
bhAti prathama.sarge tu kasya prAk.dRSTa.bhAsana.m ||7|184|39||
कदम्ब.तापस*उवाच ।
.
what is seen previously comes to smRti.Memory
tat sva.saMkalpana anyata: x
but appearing in the first Creation
from what does previous sight arise
?
*sv.39 KUNDADANTA said: Memory arises when a past experience is revived in one's consciousness. In the beginning of creation, whose memory expands as this creation?
*vlm.39. Kunda.danta rejoined:—The reminiscence of the scenes of past life, occurs in the present state of existence, in the forms of our imagination and of desire for the same; and these inward thoughts become the gist and marrow to frame our lives in their fashion; but tell me sir, how could the first created beings in the beginning of creation could have any reminiscence, whereupon their lives and natures were moulded.
* var. KG prAghRSTa (prAgdRSTa in Comm.)
The TREE.MONK answered—
अपूर्वम् दृश्यते सर्वम् स्वप्ने स्व.मरणम् यथा ।
apUrva.m dRzyate sarva.m svapne sva.maraNam yathA |
प्राक्.दृष्टम् दृष्टम् इति एव तत्र एव अभ्यास.तः स्मृतिः ॥७।१८४।४०॥
prAk.dRSTam dRSTam iti eva tatra eva abhyAsa.ta: smRti: ||7|184|40||
.
a.pUrva.m dRzyate sarva.m svapne sva.maraNam yathA
everything that has not been seen before is like your own death in dream
prAg.dRSTam dRSTam iti eva
tatra eva
abhyAsa.tas smRti: Memory thru practical repetition
.
*sv.40 THE SAGE replied: Everything is seen and experienced even tho all this had not been seen or experienced before — even as one may dream of one's own death. The very notion 'This I have seen before' when repeatedly entertained becomes a memory.
*vlm.40. The devotee replied:—All these that offer themselves to our view, are quite unprecedented and without their original patterns in the mind, and resemble the sight of our own death that we happen to see in a dream. It is the omniscience of Brahmà, that; caused the first creation, and not his memory of the past as it is with us and other created being.
चित्त्वात् चित्.व्योम्नि कचति जगत् संकल्प.पत्तनम् ।
cittvAt cit.vyomni kacati jagat saMkalpa.pattana.m |
न सत् न असत् इदम् तस्मात् भात*अभातम् यतः स्वतः ॥७।१८४।४१॥
na sat na asat idam tasmAt bhAta*abhAtam yata: svata: ||7|184|41||
.
cittvAt
from effective Consciousness
cit.vyomni in the Conscious sky
kacati jagat saMkalpa.pattana.m
projecting the world as a conceptual city
na san not being
na asad not unbeing
idam tasmAt this from that
bhAtAbhAtam yata: svata:
*sv.41 In the space of one's own consciousness the imaginary object appears: it cannot be said that it is real or unreal.
*vlm.41. It is the nature of our intellect, to represent the imaginary city of the world in its empty vacuity; it is neither a positive reality, nor a negative unreality either; being now apparent and now lost to sight by itself.
चित्.प्रसादेन संकल्प.स्वप्न.आदि अद्य अनुभूयते ।
cit.prasAdena saMkalpa.svapna.Adi adya anubhUyate |
शुद्धम् चित्.व्योम संकल्प.पुरम् मा स्मर्यताम् कथम् ॥७।१८४।४२॥
zuddham cit.vyoma saMkalpa.puram mA smaryatAm katha.m ||7|184|42||
.
cit.prasAdena . by grace of Consciousness
saMkalpa.svapna Adi . both concepts and dreams are
adya anubhUyate . now experienced
zuddham cit.vyoma . as pure Conscious space
saMkalpa.puram mA smaryatAm katha.m
*sv.42 It is only by the grace (or the power) of consciousness that even dreams and the like are experienced: how then is it impossible for this pure consciousness to bring about the world.appearance as if it were revived memory?
*vlm.42. It is the clearness of the intellect, which represents the imaginary world in the manner of a dream; but the pure vacuous intellect, neither sees nor bears the remembrance of the world in itself. (It is the sight of a thing, that leaves its traces in the mind afterwards; but when there is no sight of a thing, there can be no remembrance of it).
हर्षामर्ष.विनिर्मुक्तैः दुःखेन च सुखेन च ।
harSAmarSa.vinirmuktai: du:khena ca sukhena ca |
प्रकृतेन एव मार्गेण ज्ञः चक्रैः इव गम्यते ॥७।१८४।४३॥
prakRtena eva mArgeNa jJa: cakrai: iva gamyate ||7|184|43||
.
harSAmarSa.vinirmuktai: w joys & sorrows
du:khena ca sukhena ca w both pleasure & pain
prakRtena eva mArgeNa
jJa: cakrai: iva gamyate
*vlm.43. The wise that are devoid of joy and grief, and remain unchanged in prosperity and adversity; are men of right integrity and equanimity in their nature, and move on as equably as the wheel of fortune leads them onwardly.
jd. ... as Equal inwardly as Fortune leads them onwardly.
*sv.43.44.45 Just as at the end of deep sleep one dreams, even so in the infinite consciousness the three worlds appear. That which is called the world is pure void.
निद्रा.व्यपगमे स्वप्न.नगरे यादृशम् स्मृतौ ।
nidrA.vyapagame svapna.nagare yAdRza.m smRtau |
चित्.व्योम*आत्मा परम् विद्धि तादृशम् त्रि.जगत्.भ्रमम् ॥७।१८४।४४॥
cit.vyoma*AtmA param viddhi tAdRza.m tri.jagat.bhramam ||7|184|44||
.
nidrA.vyapagame svapna.nagare when Dream City has disappeared in Sleep
yAdRza.m smRtau as in Memory
cit.vyoma*AtmA param viddhi know the Conscious.sky=self next
tAdRza.m tri.jagad.bhramam thus to.be the Triple.world.delusion
.
*vlm.44. As the intellect retains in it, the remembrance of what it has seen in its dream; so does it bear in itself the false impression of this triple world to its end.
*sv.43.44.45 Just as at the end of deep sleep one dreams, even so in the infinite consciousness the three worlds appear. That which is called the world is pure void.
संवित्.आभास=मात्रम् यत् जगत् इति अभिशब्दितम् ।
saMvit.AbhAsa=mAtram yat jagat iti abhizabdita.m |
तत् संवित् व्योम संशान्तम् केवलम् विद्धि न इतरम् ॥७।१८४।४५॥
tat saMvit vyoma saMzAnta.m kevala.m viddhi na itaram ||7|184|45||
.
saMvid.AbhAsa=mAtram yat
what is a mere projection of saMvit.Awareness
jagat iti abhizabdita.m
is declared to be "the world".
tat saMvid
that Awareness,
vyoma saMzAnta.m
a quiescent spacious sky,
kevala.m viddhi na itaram
know to be the kevala Wholeness.
*vlm.45. It is only the reflexion of our consciousness, which passes under the name of the world; now knowing the nature of your consciousness as mere vacuousness, you will blot out the impression of the world also.
*sv.43.44.45 Just as at the end of deep sleep one dreams, even so in the infinite consciousness the three worlds appear. That which is called the world is pure void.
यस्मिन् सर्वम् यतः सर्वम् यत् सर्वम् सर्वतः च यत् ।
yasmin sarva.m yata: sarva.m yat sarva.m sarvata: ca yat |
सर्वम् सर्वतया सर्वम् तत् सर्वम् सर्वदा स्थितम् ॥७।१८४।४६॥
sarva.m sarvatayA sarva.m tat sarva.m sarvadA sthita.m ||7|184|46||
.
yasmin sarva.m yata: sarva.m x
yat sarva.m sarvata: ca yat |
sarva.m sarvatayA sarva.m x
tat sarva.m sarvadA sthita.m . x
.
That is the All
in which is all
from which is all
and which is all
and which is on account of all
all in all always situate
.
*vwv. 1144. That Whole Being in which everything exists, from which everything originates, which is everything and is everywhere, the Whole which is complete all round, is ever.existing.
*vlm.46. That which is all and everything, and from which all have issued and in which they exist; know that All as all which fills all space, wherein all things are situated.
यथा इयम् संसृतिः ब्राह्मी भवतः यत् भविष्यति ।
yathA iyam saMsRti: brAhmI bhavata: yat bhaviSyati |
यथा भानम् च दृश्यस्य तत् एतत् कथितम् मया ॥७।१८४।४७॥
yathA bhAna.m ca dRzyasya tat etat kathita.m mayA ||7|184|47||
.
yathA iyam saMsRti: brAhmI –
so this saMsAric Convolution
bhavata: yat bhaviSyati . becoming what it will become
yathA bhAna.m ca dRzyasya . and that appearance of a thing
tat etat kathita.m mayA . is said.to.be this by me
.
*vlm.47. I have thus fully explained to you, how you may come to know this creation as its creator the—Great Brahma Himself; and have also expounded to you the means, whereby you may get rid of your impression of the phenomenal world.
*sv.46.47 What is, and in what it is and from what it is, that which is all, exists everywhere at all times.
उत्तिष्ठतम् प्रजतम् आस्पदम् अह्नि पद्मम्
uttiSThatam prajatam Aspadam ahni padmam
भृङ्गौ इव अभिमतम् आशु विधीयताम् स्वम् ।
bhRGgau iva abhimatam Azu vidhIyatAm sva.m |
तिष्ठामि दुःखम् अलम् अस्त.समाधि.संस्थम्
tiSThAmi du:kha.m ala.m asta.samAdhi.saMstha.m
भूयः समाधिम् अहम् अङ्ग चिरम् विशामि ॥७।१८४।४८॥
bhUya: samAdhim aham aGga ciram vizAmi ||7|184|48||
uttiSThatam prajatam Aspadam ahni padmam
bhRGgau iva abhimatam Azu vidhIyatAm sva.m |
tiSThAmi du:kha.m ala.m asta.samAdhi.saMstha.m
bhUya: samAdhim aham aGga ciram vizAmi ||7|184|48||
.
uttiSThatam
prajatam Aspadam
ahni padmam
bhRGgau iva . as when a bumblebee =
abhimatam Azu
vidhIyatAm sva.m
tiSThAmi du:kha.m ala.m . I remain sad enuf =
asta.sabha.adhisaMstha.m
bhUya: samAdhim aham
aGga
ciram vizAmi
*sv.48 Now, arise and do what has to be done. I shall resume my contemplation; for without such contemplation there is possibility of contact with sorrow.
*vlm.48 Now rise ye Brahmans and repair to your abodes, as the bees resort to their cells and calyxes of lotuses at the dusk of the day; go and perform your evening services, while I remain here in my pensive meditation, and absorbed in my spiritual ecstasy forever.
@@@
DN7184 THE KADAMBA.TREE.MONK EXPOUNDS 3.NV13.14
सर्ग ७.१८४
sarga 7.184
सर्ग ७.१८४
sarga 7.184
कुन्ददन्त* उवाच ।
kundadanta* uvAca |
इत्य् उक्तवान् असौ पृष्टः कदम्ब.तल=तापसः ।
iti uktavAn asau pRSTa: kadamba.tala=tApasa: |
सप्त.द्वीपा* भुवः अष्टौ ताः कथम् भाता* गृहेषु इति ॥७।१८४।१॥
sapta.dvIpA* bhuva: aSTau tA: katha.m bhAtA* gRha.iSu iti ||7|184|1||
कदम्ब.तापस* उवाच ।
kadamba.tApasa* uvAca |
चित्.धातुः ईदृक् एव अयम् यत् एष* व्योम.रूपी अपि ।
cit.dhAtu: IdRk eva ayam yat eSa* vyoma.rUpI api |
सर्वगः यत्र यत्र आस्ते तत्र तत्र आत्मनि स्वयम् ॥७।१८४।२॥
sarvaga: yatra yatra Aste tatra tatra Atmani svayam ||7|184|2||
आत्मानम् इत्थम् त्रैलोक्य.रूपेण अन्येन वा निजम् ।
AtmAna.m ittha.m trailokya.rUpeNa anyena vA nija.m |
परिपश्यति रूपम् स्वम् अत्यजन् एव ख आत्मकम् ॥७।१८४।३॥
paripazyati rUpam sva.m atyajan eva kha Atmaka.m ||7|184|3||
कुन्ददन्त* उवाच ।
kundadanta* uvAca |
एकस्मिन् विमले शान्ते शिवे परम.कारणे ।
ekasmin vimale zAnte zive parama.kAraNe |
कथम् स्वभाव.संसिद्धा नानाता वास्तवी स्थिता ॥७।१८४।४॥
katha.m svabhAva.saMsiddhA nAnAtA vAstavI sthitA ||7|184|4||
कदम्ब.तापस*उवाच ।
kadamba.tApasa*uvAca |
सर्वम् शान्तम् चित् आकाशम् नाना अस्ति इह न किंचन ।
sarva.m zAnta.m cit AkAza.m nAnA asti iha na kiMcana |
दृश्यमानम् अपि स्फारम् आवर्तात्मा यथा अम्भसि ॥७।१८४।५॥
dRzyamAna.m api sphAram AvartAtmA yathA ambhasi ||7|184|5||
असत् स्वेषु पदार्थेषु पदार्था* इति भान्ति यत् ।
asat sva.iSu padArtha.iSu padArthA* iti bhAnti yat |
चित्.खम् स्वप्न.सुषुप्त*आत्म तत् तस्य अच्छम् निजम् वपुः ॥७।१८४।६॥
cit.kha.m svapna.suSupta*Atma tat tasya accha.m nija.m vapus ||7|184|6||
स.स्पन्दः अपि हि निःस्पन्दः पर्वतः अपि न पर्वतः ।
sa.spanda: api hi ni:spanda: parvata: api na parvata: |
यथा स्वप्नेषु चित्.भावः स्वभावः अर्थ.गतः तथा ॥७।१८४।७॥
yathA svapna.iSu cit.bhAva: svabhAva: artha.gata: tathA ||7|184|7||
न स्वभावा* न च एव अर्थाः सन्ति सर्व.आत्मक*उचिते ।
na svabhAvA* na ca eva arthA: santi sarva.Atmaka*ucite |
सर्ग.आदौ कचितम् रूपम् यत् यथा तत् तथा स्थितम् ॥७।१८४।८॥
sarga.Adau kacita.m rUpam yat yathA tat tathA sthita.m ||7|184|8||
न च नाम परम् रूपम् कचन*अकचन*आत्मकम् ।
na ca nAma param rUpam kacana*akacana*Atmaka.m |
द्रव्य*आत्मा चित् च चित्.व्योम स्थितम् इत्थम् हि केवलम् ॥७।१८४।९॥
dravya*AtmA cit ca cit.vyoma sthita.m ittha.m hi kevala.m ||7|184|9||
एका एव चित् यथा स्वप्ने सेनायाम् जन.लक्षताम् ।
ekA eva cit yathA svapne senAyAm jana.lakSatAm |
गता इव अच्छा एव कचति तथा एव अस्याः पदार्थता ॥७।१८४।१०॥
gatA iva acchA eva kacati tathA eva asyA: padArthatA ||7|184|10||
यत् स्वतः स्व.आत्मनि स्वच्छे चित्.खम् कच.कचायते ।
yat svata: sva.Atmani svacche cit.kha.m kaca.kacAyate |
तत् तेन एव तत् आकारम् जगत् इति अनुभूयते ॥७।१८४।११॥
tat tena eva tat AkAram jagat iti anubhUyate ||7|184|11||
अ.सति अपि यथा वह्नौ उष्ण.संवित् हि भासते ।
a.sati api yathA vahnau uSNa.saMvit hi bhAsate |
संवित् मात्र*आत्मके व्योम्नि तथा अर्थः स्व.स्वभासकः ॥७।१८४।१२॥
saMvit mAtra*Atmake vyomni tathA artha: sva.svabhAsaka: ||7|184|12||
असति अपि यथा स्तम्भे स्वप्ने खे स्तम्भता विदः ।
asati api yathA stambhe svapne khe stambhatA vida: |
तथा इदम् अस्या* नानात्वम् अनन्यत् अपि च अन्यवत् ॥७।१८४।१३॥
tathA idam asyA* nAnAtva.m ananyat api ca anyavat ||7|184|13||
आदि.सर्गे पदार्थत्वम् तत् स्वभाव*अच्छम् एव च ।
Adi.sarge padArthatva.m tat svabhAva*accha.m eva ca |
चित्.व्योम्ना यत् यथा बुद्धम् तत् तथा अद्य अपि विन्दते ॥७।१८४।१४॥
cit.vyomnA yat yathA buddham tat tathA adya api vindate ||7|184|14||
पुष्पे पत्रे फले स्तम्भे तरुः एव यथा ततः ।
puSpe patre phale stambhe taru: eva yathA tata: |
सर्वम् सर्वत्र सर्व आत्म परम् एव तथा अपरम् ॥७।१८४।१५॥
sarva.m sarvatra sarva Atma param eva tathA aparam ||7|184|15||
परमार्थ*अम्बर*अम्भोधौ आपः सर्ग.परंपरा ।
paramArtha*ambara*ambhodhau Apa: sarga.paraMparA |
परमार्थ.महाकाशे शून्यता सर्ग.संविदः ॥७।१८४।१६॥
paramArtha.mahAkAze zUnyatA sarga.saMvida: ||7|184|16||
परमार्थः च सर्गः च पर्यायौ तरु.वृक्षवत् ।
paramArtha: ca sarga: ca paryAyau taru.vRkSavat |
बोधात् एतत् अबोधात् तु द्वैतम् दुःखाय केवलम् ॥७।१८४।१७॥
bodhAt etat abodhAt tu dvaita.m du:khAya kevala.m ||7|184|17||
परमार्थः जगत् च इदम् एकम् इति एव निश्चयः ।
paramArtha: jagat ca idam ekam iti eva nizcaya: |
अध्यात्म.शास्त्र.बोधेन भवेत् सा एषा हि मुक्तता ॥७।१८४।१८॥
adhyAtma.zAstra.bodhena bhavet sA eSA hi muktatA ||7|184|18||
संकल्पस्य वपुः ब्रह्म संकल्प.कचित्.आकृतेः ।
saMkalpasya vapus brahma saMkalpa.kacit.AkRte: |
तत् एव जगतः रूपम् तस्मात् ब्रह्मात्मकम् जगत् ॥७।१८४।१९॥
tat eva jagata: rUpam tasmAt brahmAtmaka.m jagat ||7|184|19||
यतः वाचः निवर्तन्ते न निवर्तन्त* एव वा ।
yata: vAca: nivartante na nivartanta* eva vA |
विधयः प्रतिषेधाः च भाव*अभाव.दृशः तथा ॥७।१८४।२०॥
vidhaya: pratiSedhA: ca bhAva*abhAva.dRza: tathA ||7|184|20||
अमौन.मौनम् जीव*आत्म यत् पाषाणवत् आसनम् ।
amauna.mauna.m jIva*Atma yat pASANavat Asana.m |
यत् सत् एव असत् आभासम् तत् ब्रह्मा*अभिधम् उच्यते ॥७।१८४।२१॥
yat sat eva asat AbhAsam tat brahmA*abhidham ucyate ||7|184|21||
सर्वस्मिन् एक.सुघने ब्रह्मणि एव निरामये ।
sarvasmin eka.sughane brahmaNi eva nirAmaye |
का प्रवृत्तिः निवृत्तिः का भाव*अभाव.आदि.वस्तुतः ॥७।१८४।२२॥
kA pravRtti: nivRtti: kA bhAva*abhAva.Adi.vastuta: ||7|184|22||
एकस्याम् एव निद्रायाम् सुषुप्त.स्वप्न=विभ्रमाः ।
ekasyAm eva nidrAyAm suSupta.svapna=vibhramA: |
यदा भान्ति अ.विचित्रायाम् चित्रा* इव निरन्तराः ॥७।१८४।२३॥
yadA bhAnti a.vicitrAyAm citrA* iva nirantarA: ||7|184|23||
एतस्याम् चित्.ख.सत्तायाम् तथा मूलक.सर्गकाः ।
etasyAm cit.kha.sattAyAm tathA mUlaka.sargakA: |
बहवः भान्ति अ.चित्रायाम् चित्रा* इव निरन्तराः ॥७।१८४।२४॥
bahava: bhAnti a.citrAyAm citrA* iva nirantarA: ||7|184|24||
द्रव्ये द्रव्य*अन्तर.श्लिष्टम् यत् कार्य*अन्तरम् आक्षिपेत् ।
dravye dravya*antara.zliSTam yat kArya*antaram AkSipet |
तद्वत् अन्तः तथा.भूत.चित्.सारम् स्फुरणम् मिथः ॥७।१८४।२५॥
tadvat anta: tathA.bhUta.cit.sAram sphuraNam mitha: ||7|184|25||
सर्वे पदार्थाः चित्.सार.मात्रम् अप्रतिघाः सदा ।
sarve padArthA: cit.sAra.mAtram apratighA: sadA |
यथा भान्ति तथा भान्ति चिन्.मात्र एक*आत्मता.वशात् ॥७।१८४।२६॥
yathA bhAnti tathA bhAnti cin.mAtra eka*AtmatA.vazAt ||7|184|26||
चित्.मात्र*एक*आत्म.सारत्वात् यथासंवेदनम् स्थिताः ।
cit.mAtra*eka*Atma.sAratvAt yathAsaMvedana.m sthitA: |
निःस्पन्दा* निर्मनस्काराः स्फुरन्ति द्रव्य.शक्तयः ॥७।१८४।२७॥
ni:spandA* nirmanaskArA: sphuranti dravya.zaktaya: ||7|184|27||
अविद्यमानम् एव इदम् दृश्यते अथ अनुभूयते ।
avidyamAna.m eva idam dRzyate atha anubhUyate |
जगत् स्वप्न* इव अशेषम् स.रुद्र उपेन्द्र.पद्मजम् ॥७।१८४।२८॥
jagat svapna* iva azeSam sa.rudra upendra.padmaja.m ||7|184|28||
विचित्राः खलु दृश्यन्ते चिज्.जले स्पन्द.रीतयः ।
vicitrA: khalu dRzyante cij.jale spanda.rItaya: |
हर्ष.अमर्ष.विषाद उत्थ.जङ्गम.स्थावर*आत्मनि ॥७।१८४।२९॥
harSa.amarSa.viSAda uttha.jaGgama.sthAvara*Atmani ||7|184|29||
स्वभाव.वाता.धूतस्य जगत्.जाल.चमत्कृतेः ।
svabhAva.vAtA.dhUtasya jagat.jAla.camatkRte: |
हा चित्.मरीचि.पांशु अभ्र=नीहारस्य विसारिता ॥७।१८४।३०॥
hA cit.marIci.pAMzu abhra=nIhArasya visAritA ||7|184|30||
यथा केशोन्द्रकम् व्योम्नि भाति व्यामल.चक्षुषः ।
yathA kezondraka.m vyomni bhAti vyAmala.cakSuSa: |
तथा एव इयम् जगत्.भ्रान्तिः भाति अनात्म.विदः अम्बरे ॥७।१८४।३१॥
tathA eva iyam jagat.bhrAnti: bhAti anAtma.vida: ambare ||7|184|31||
यावत् संकल्पितम् तावत् यथा संकल्पितम् तथा ।
yAvat saMkalpita.m tAvat yathA saMkalpita.m tathA |
यथा संकल्प.नगरम् कचति इदम् जगत् तथा ॥७।१८४।३२॥
yathA saMkalpa.nagaram kacati idam jagat tathA ||7|184|32||
संकल्प.नगरे यावत् संकल्प.सकला स्थितिः ।
saMkalpa.nagare yAvat saMkalpa.sakalA sthiti: |
भवति एव अपि असत्.रूपा सती इव अनुभवे स्थिता ॥७।१८४।३३॥
bhavati eva api asat.rUpA satI iva anubhave sthitA ||7|184|33||
प्रवहति एव नियतिः नियत*अर्थ.प्रदायिनी ।
pravahati eva niyati: niyata*artha.pradAyinI |
स्थावरम् जङ्गमम् च एव तिष्ठति एव यथाक्रमम् ॥७।१८४।३४॥
sthAvaram jaGgamam ca eva tiSThati eva yathAkramam ||7|184|34||
जायते जङ्गमम् जीवात् स्थावरम् स्थावरात् अपि ।
jAyate jaGgamam jIvAt sthAvaram sthAvarAt api |
नियत्या अधः वहति अम्बु गच्छति ऊर्ध्वम् अथ अनलः ॥७।१८४।३५॥
niyatyA adha: vahati ambu gacchati Urdhva.m atha anala: ||7|184|35||
वहन्ति देह.यन्त्राणि ज्योतींषि प्रतपन्ति च ।
vahanti deha.yantrANi jyotIMSi pratapanti ca |
वायवः नित्य.गतयः स्थिताः शैल*आदयः स्थिराः ॥७।१८४।३६॥
vAyava: nitya.gataya: sthitA: zaila*Adaya: sthirA: ||7|184|36||
ज्योतिर्.मयम् विवृत्तम् तु धारासार*अम्बरी.कृतम् ।
jyotir.mayam vivRttam tu dhArAsAra*ambarI.kRtam |
युग.संवत्सराद्व्यात्म काल.चक्रम् प्रवर्तते ॥७।१८४।३७॥
yuga.saMvatsarAdvyAtma kAla.cakram pravartate ||7|184|37||
भूतल*एकान्तर*अब्धि*अद्रि.संनिवेशः स्थितायते ।
bhUtala*ekAntara*abdhi*adri.saMniveza: sthitAyate |
भाव*अभाव.ग्रह*उत्सर्ग.द्रव्य.शक्तिः च तिष्ठति ॥७।१८४।३८॥
bhAva*abhAva.graha*utsarga.dravya.zakti: ca tiSThati ||7|184|38||
कुन्ददन्त* उवाच ।
kundadanta* uvAca |
प्राक्.दृष्टम् स्मृतिम् आयाति तत् स्व.संकल्पनान्यतः ।
prAk.dRSTam smRtim AyAti tat sva.saMkalpanAnyata: |
भाति प्रथम.सर्गे तु कस्य प्राक्.दृष्ट.भासनम् ॥७।१८४।३९॥
bhAti prathama.sarge tu kasya prAk.dRSTa.bhAsana.m ||7|184|39||
कदम्ब.तापस*उवाच ।
kadamba.tApasa*uvAca |
अपूर्वम् दृश्यते सर्वम् स्वप्ने स्व.मरणम् यथा ।
apUrva.m dRzyate sarva.m svapne sva.maraNam yathA |
प्राक्.दृष्टम् दृष्टम् इति एव तत्र एव अभ्यास.तः स्मृतिः ॥७।१८४।४०॥
prAk.dRSTam dRSTam iti eva tatra eva abhyAsa.ta: smRti: ||7|184|40||
चित्त्वात् चित्.व्योम्नि कचति जगत् संकल्प.पत्तनम् ।
cittvAt cit.vyomni kacati jagat saMkalpa.pattana.m |
न सत् न असत् इदम् तस्मात् भात*अभातम् यतः स्वतः ॥७।१८४।४१॥
na sat na asat idam tasmAt bhAta*abhAtam yata: svata: ||7|184|41||
चित्.प्रसादेन संकल्प.स्वप्न.आदि अद्य अनुभूयते ।
cit.prasAdena saMkalpa.svapna.Adi adya anubhUyate |
शुद्धम् चित्.व्योम संकल्प.पुरम् मा स्मर्यताम् कथम् ॥७।१८४।४२॥
zuddham cit.vyoma saMkalpa.puram mA smaryatAm katha.m ||7|184|42||
हर्षामर्ष.विनिर्मुक्तैः दुःखेन च सुखेन च ।
harSAmarSa.vinirmuktai: du:khena ca sukhena ca |
प्रकृतेन एव मार्गेण ज्ञः चक्रैः इव गम्यते ॥७।१८४।४३॥
prakRtena eva mArgeNa jJa: cakrai: iva gamyate ||7|184|43||
निद्रा.व्यपगमे स्वप्न.नगरे यादृशम् स्मृतौ ।
nidrA.vyapagame svapna.nagare yAdRza.m smRtau |
चित्.व्योम*आत्मा परम् विद्धि तादृशम् त्रि.जगत्.भ्रमम् ॥७।१८४।४४॥
cit.vyoma*AtmA param viddhi tAdRza.m tri.jagat.bhramam ||7|184|44||
संवित्.आभास=मात्रम् यत् जगत् इति अभिशब्दितम् ।
saMvit.AbhAsa=mAtram yat jagat iti abhizabdita.m |
तत् संवित् व्योम संशान्तम् केवलम् विद्धि न इतरम् ॥७।१८४।४५॥
tat saMvit vyoma saMzAnta.m kevala.m viddhi na itaram ||7|184|45||
यस्मिन् सर्वम् यतः सर्वम् यत् सर्वम् सर्वतः च यत् ।
yasmin sarva.m yata: sarva.m yat sarva.m sarvata: ca yat |
सर्वम् सर्वतया सर्वम् तत् सर्वम् सर्वदा स्थितम् ॥७।१८४।४६॥
sarva.m sarvatayA sarva.m tat sarva.m sarvadA sthita.m ||7|184|46||
यथा इयम् संसृतिः ब्राह्मी भवतः यत् भविष्यति ।
yathA iyam saMsRti: brAhmI bhavata: yat bhaviSyati |
यथा भानम् च दृश्यस्य तत् एतत् कथितम् मया ॥७।१८४।४७॥
yathA bhAna.m ca dRzyasya tat etat kathita.m mayA ||7|184|47||
उत्तिष्ठतम् प्रजतम् आस्पदम् अह्नि पद्मम्
uttiSThatam prajatam Aspadam ahni padmam
भृङ्गौ इव अभिमतम् आशु विधीयताम् स्वम् ।
bhRGgau iva abhimatam Azu vidhIyatAm sva.m |
तिष्ठामि दुःखम् अलम् अस्त.समाधि.संस्थम्
tiSThAmi du:kha.m ala.m asta.samAdhi.saMstha.m
भूयः समाधिम् अहम् अङ्ग चिरम् विशामि ॥७।१८४।४८॥
bhUya: samAdhim aham aGga ciram vizAmi ||7|184|48||
.
oॐm
.
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
next Canto:
FM7185 JASMINETOOTH'S AWAKENING 3.NV15 .z27
FM.7.150.FM.7.199
https://www.dropbox.com/s/f96jxsmgm56ly5y/FM.7.150.FM.7.199.docx?dl=0
+++
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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