fm7179 3.nv05 The aindava Brothers .z22
jivadas
DAILY READINGS tu 6 November, 2018
fm4009 1.nv06 WITHERING BODY .z16
https://www.dropbox.com/s/ioxczojx8jhdr4l/fm4009%201.nv06%20WITHERING%20BODY.z16.docx?dl=0
fm6082 2.nv06-07 On ATOMICITY .z34
https://www.dropbox.com/s/dgw46vcwdska2ti/fm6082%202.nv06-07%20On%20ATOMICITY%20.z34.docx?dl=0
fm7180 3.nv06 Tale of the tApasa_Ascetic .z41
fm7179 3.nv05 The aindava Brothers .z22
Oॐm
THE AINDAVA BROTHERS
vasiShTha said—
x01|Ø
एवम् चित्.मात्रम् एव_एकम् शुद्धम् सत्त्वम् जगत्.त्रयम् ।
सम्भवन्ति_इह भूतानि न_अज्ञ-बुद्धानि कानि.चित् ॥७।१७९।०१॥
evam cit.mAtram eva_ekam zuddham sattvam jagat.trayam |
sambhavanti_iha bhUtAni na_ajJa-buddhAni kAni.cit ||7|179|01||
.
evam cin.mAtram eva_ekam –
so the measure of Consciousness is only one
zuddham sattvam jagat.trayam –
pure Suchness, the Triple World
sambhavanti_iha bhUtAni –
the beings become here
na_ajJa-buddhAni kAni.cit –
not unknowing intellects whatever
.
#Fuzzy Â, A/ambiguity – The sandhi vowel «A» can be produced in four different ways: «a+a», «a+A», «A+a», and «A+A». When more than one of these is a possible reading, I call it Fuzzy Â. For example, ~* y7179.001
~vlm.7.177.179.1 VASISHTHA continued:--Now as the triple world is known, to be a purely intellectual entity; there is no possibility of the existence of any material substance herein, as it is believed by the ignorant majority of mankind.
~sv. All the three worlds are but pure consciousness; they are the unconditioned mind (satva).
y02
तस्मात्_कुतः शरीर.आदि वस्तु स-प्रतिघम् कुतः ।
यत्_इदम् दृश्यते किंचित् तत्_अ-प्रतिघम् आततम् ॥०२॥
tasmAt_kuta: zarIra.Adi vastu sa-pratigham kuta: |
yat_idam dRzyate kiMcit tat_a-pratigham Atatam ||02||
.
tasmAt - x =
kuta: zarIra_Adi vastu - how are bodies substantial =
sa.pratigham kuta: - x =
yad idam dRzyate kiMcit whatever this is seen.to.be
tat_ a-pratigham Atatam - x =
~vlm.7.177.179.2. How then can there be a tangible body, or any material substance at all; and all these that appear all around to our sight, is only an intactile extinction of pure vacuity.
~sv.7.179.2 The elements and the creatures which the ignorant visualise in these worlds do not exist at all.
x
z03
स्थितम् चित्.व्योम चित्.व्योम्नि शान्ते शान्तम् समम् स्थितम् ।
स्थितम् आकाशम् आकाशे ज्ञप्तिः_ज्ञप्तौ विजृम्भते ॥०३॥
sthitam cit.vyoma cit.vyomni zAnte zAntam samam sthitam |
sthitam AkAzam AkAze jJapti:_jJaptau vijRmbhate ||03||
.
sthitam cid.vyoma - x =
cid.vyomni zAnte - x =
zAntam samam sthitam - x =
sthitam AkAzam - x =
AkAze - x =
jJaptir - x =
jJaptau vijRmbhate - x =
~vlm.7.177.179.3. It is the emptiness of our intellectuality, and contained in the vacuity of the Divine Intellect; it is all an extension of calm and quiet intelligence, subsisting in the serene intelligence of the supreme One.
~sv.7.179.3 Such being the truth, where is a solid body, etc. ?
x04
सर्वम् संवित्.मयम् शान्तम् सत् स्वप्न* इव जाग्रति ।
स्थितम् अ-प्रतिघ-आकारम् क्व_असौ स-प्रतिघा स्थितिः ॥०४॥
sarvam saMvit.mayam zAntam sat svapna* iva jAgrati |
sthitam a-pratigha-AkAram kva_asau sa-pratighA sthiti: ||04||
.
sarvam saMvin.mayam - everything is made of Awareness =
zAntam sat - x =
svapna iva jAgrati - like a Dream in Waking =
sthitam apratigha_AkAram - x =
kva_asau - x =
sa-pratighA sthiti: - x =
~vlm.7.177.179.4. All this is but the quiescent consciousness, and as a dream that we are conscious of in our waking state; it is a pure spritual extension, though appearing as a consolidated expanse of substantial forms.
~sv.7.179.4 Whatever is perceived here is truly non-solid and extremely subtle consciousness. Consciousness alone exists in consciousness; peace rests in peace; space exists in space, wisdom alone exists in wisdom.
y05
क्व देह~अवयवाः क्व_अन्त्र-वेष्टनी क्व_अस्थि-पञ्जरम् ।
शान्तम् अ-प्रतिघम् सर्वम् न स.प्रतिघम् अस्ति हि ॥०५॥
kva deha~avayavA: kva_antra-veSTanI kva_asthi-paJjaram |
zAntam a-pratigham sarvam na sa.pratigham asti hi ||05||
.
kva deha_avayavA: - x =
kva_antra-veSTanI - x =
kva_asthi-paJjaram - x =
zAntam a-pratigham sarvam - x =
na sa.pratigham asti hi - x =
~vlm.7.177.179.5. What are these living bodies and their limbs and members, what are these entrails of theirs, and these bony frames of them? Are they not but mere shadows of ghosts and spirits, appearing as visible and tangible to us. (Or very likely
they resemble the phantoms of our dreams, and the apparitions that we see in the dark. Gloss).
~sv.7.179.5 Where is the body and where are the limbs, where are the internal organs and the skeleton? Know that this body is pure consciousness which is like space — subtle though it looks solid.
#han -> #pratihan -> #pratigha: - 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.; an enemy ib.; opposition, contradiction L; anger, in Tib.Buddh. http://en.wikipedia.org/wiki/Pratigha; #apratigha . not to be kept off, not to be vanquished Mn.xii,28,&c. • #apratigha . apratigham amUrtam, y7143.034 ABComm.
x
z06
संवित्.करौ शिरः संवित् संवित्-इन्द्रिय-वृन्दकम् ।
शान्तम् अ-प्रतिघम् सर्वम् न स-प्रतिघम् अस्ति हि ॥०६॥
saMvit.karau zira: saMvit saMvit-indriya-vRndakam |
zAntam a-pratigham sarvam na sa-pratigham asti hi ||06||
.
saMvit_karau - the hands are awareness =
zira: saMvit - the head is awareness =
saMvit indriya-vRndakam - the collected senses are awareness =
zAntam apratigham sarvam - x =
na sa-pratigham asti hi - x =
~vlm.7.177.179.6. The hands, the head, and all the members of the body, are seats of consciousness or percipience; where it is seated imperceptible and intangible, in the form of the sensorium or sensuousness.
~sv.7.179.6 The arms are consciousness, so are the head and all the senses. All these are subtle and there is nothing which is solid.
x07
ब्रह्म-व्योम्नः स्वप्न-रूप-स्वभावत्वात् जगत्.स्थितेः ।
इदम् सर्वम् सम्भवति स-हेतुकम् अ-हेतुकम् ॥०७॥
brahma-vyomna: svapna-rUpa-svabhAvatvAt jagat.sthite: |
idam sarvam sambhavati sa-hetukam a-hetukam ||07||
.
brahma-vyomna: ब्रह्म-व्योम्नः –
in the spacious Brahma-sky
svapna-rUpa-svabhAvatvAt स्वप्न-रूप-स्वभावत्वात् –
from identifying with a dream-form
jagat.sthite: जगत्ँस्थितेः –
of the state of the world
idam sarvam sambhavati इदं सर्वं सम्भवति –
it becomes everything
sa.hetukam a-hetukam स-हेतुकम् अ-हेतुकम् –
causally causelessly
.
~vlm.7.177.179.7. The cosmos appears as a dream in the vacuum of the Divine Mind; and may be called both as caused and uncaused in its nature, owing to its repeated appearance and eternal inherence in the eternal Mind.
~sv.7.179.7 This world seems to arise in the infinite space or Brahman, like a dream. Because of the very nature of the infinite consciousness, it seems to exist as this creation.
*jd.7 - brahma-vyomna: ब्रह्म-व्योम्नः – in the spacious Brahma-sky = svapna-rUpa-svabhAvatvAt स्वप्न-रूप-स्वभावत्वात् – from identifying with a dream-form = jagat.sthite: जगत्ँस्थितेः – of the state of the world = idam sarvam sambhavati इदं सर्वं सम्भवति – it becomes everything = sa.hetukam a-hetukam स-हेतुकम् अ-हेतुकम् – causally causelessly.
y08|o/
न कारणम् विना कार्यम् भवति_इति_ उपपद्यते ।
यत्_यथा येन निर्णीतम् तत्_तथा तेन लक्ष्यते ॥०८॥
na kAraNam vinA kAryam bhavati_iti_ upapadyate |
yat_yathA yena nirNItam tat_tathA tena lakSyate ||08||
.
na kAraNam vinA - not without a cause
kAryam bhavati does an effect become
iti_upapadyate so
yat_yathA yena whatever however whyever
nirNItam constructed
tat_tathA tena thatever thusever therefore
lakSyate it appears to.be
.
~vlm. It is true that nothing can come out from nothing, or without its cause; but what can be the cause of what is eternally destined or ordained in the eternal mind. (Predestination and Preordination being the uncaused cause of all events).
~sv. Therefore, it is both caused and uncaused. Of course, without a cause there is no effect. Whatever one constructs in one's own consciousness is also seen by oneself.
x
z09
कारणेन विना कार्यम् सत्_वत्_ इति_ उपपद्यते ।
यथा-भावितम् एव_अर्थम् संवित्_आप्नोति_असंशयम् ॥०९॥
kAraNena vinA kAryam sat_vat_ iti_ upapadyate |
yathA-bhAvitam eva_artham saMvit_Apnoti_asaMzayam ||09||
.
kAraNena vinA - without a cause =
kAryam sad.vad -
iti_ upapadyate -
yathA-bhAvitam eva - just as.imagined =
artham saMvit_ Apnoti - Awareness gets its aim =
asaMzayam - without a doubt.
~vlm.7.177.179.9. It is possible for a thing to come to existence, without any assignable cause or causality of it; and such is the presence of every thing that we think of in our minds: (and so also is the appearance of this world in its intellectual light).
~sv.7.179.8-9 Therefore, it is both caused and uncaused. Of course, without a cause there is no effect. Whatever one constructs in one's own consciousness is also seen by oneself.
x10
यथा सम्भवति स्वप्ने सर्वे सर्वत्र सर्वथा ।
चिन्मयत्वात् तथा जाग्रति_अस्ति सर्व~आत्म-रूपता ॥१०॥
yathA sambhavati svapne sarve sarvatra sarvathA |
cinmayatvAt tathA jAgrati_asti sarva~Atma-rUpatA ||10||
.
yathA sambhavati svapne x
sarve sarvatra sarvathA - everything everywhere everyhow =
cinmayatvAt tathA - x =
jAgraty asti sarvAtma-rUpatA - x =
~vlm.7.177.179.10. If it is possible for things, ever to appear in their various forms in our dreams, and even in the unconscious state of our sleep; why should it impossible for them to appear also in the day dream of our waking hours, the mind being equally
watchful in both states of its being.
~sv.7.179.10 Just as in dream all things appear everywhere in every manner, even so in the waking state the world appears in all manner everywhere.
y11
सर्व_आत्मनि ब्रह्म.पदे नाना~अनाना-आत्मनि स्थिता ।
अस्ति_अकारण-कार्याणाम् सत्ता कारण-जा_अपि च ॥११॥
sarva_Atmani brahma.pade nAnA~anAnA-Atmani sthitA |
asti_akAraNa-kAryANAm sattA kAraNa-jA_api ca ||11||
.
sarva_Atmani brahma.pade x
nAnA~anAnA-Atmani sthitA |
asti_akAraNa-kAryANAm x
sattA kAraNa-jA_api ca - x
.
in the All-Self Brahma-state
in the variously-invariant Self
sthitA asti_a-kAraNa=kAryANAm sattA - there is situate the Affective BeingSo of causeless deeds
which is cause-born too
.
~vlm. Things of various kinds, are present at all times, in the all comprehensive mind of the universal soul; these are uncaused entities of the Divine Mind, and are called to be caused also, when they are brought to appearance.
x
z12
एकः सहस्रम् भवति यथा हि_एते किल_ऐन्दवाः ।
प्रयाताः_भूत-लक्षत्वम् संकल्प-जगताम् गणैः ॥१२॥
eka: sahasram bhavati yathA hi_ete kila_aindavA: |
prayAtA:_bhUta-lakSatvam saMkalpa-jagatAm gaNai: ||12||
.
eka: sahasram bhavati x
yathA hi_ete kila_aindavA: |
prayAtA:_bhUta-lakSatvam x
saMkalpa-jagatAm gaNai: - x
.
when one becomes a thousand
just like that have these Moonies become manifest as beings
.
by the hordes of conceptual worlds ...
.
~vlm.7.177.179.12. As each of the #aindavas, thought himself to have become a hundred in his imagination; so every one of these imaginary worlds, teemed with millions of beings--the mere creatures of our fancy.
~sv.7.179.11-13 One becomes many, just as the sons of Indu became the universe by the power of their contemplation. The many become one, just as devotees of lord Visnu become one with him.
x13|Ø
सहस्रम् एकम् भवति संविदाम् च तथा हि यत् ।
सायुज्ये चक्र-पाणि_आदेः सर्गैः_एकम् भवेत्_वपुः ॥१३॥
sahasram ekam bhavati saMvidAm ca tathA hi yat |
sAyujye cakra-pANi_Ade: sargai:_ekam bhavet_vapu: ||13||
.
sahasram ekam bhavati saMvidAm ca –
... since a thousand things become one awareness =
thus that.which is
sAyujye cakra-pANy-Ade: sargair - x =
ekam bhavet vapu: -
one becomes the vapus.body =
~vlm.7.177.179.13. So is every body conscious of his being many, either consecutively or simultaneously at the same time; as we think of our multiformity in the different parts and members of our bodies. (Or as the king Vipaschit viewed himself, as dilated in the sun, moon and stars, so also one man thinks himself as many, in different states of his life).
~sv.7.179.11-13 One becomes many, just as the sons of Indu became the universe by the power of their contemplation. The many become one, just as devotees of lord Visnu become one with him.
y14
एक* एव भवति_ अब्धिः स्रवन्तीनाम् शतैः_ अपि ।
एक* एव भवेत् काल ऋतु-संवत्सर_उत्करैः ॥१४॥
eka* eva bhavati_ abdhi: sravantInAm zatai:_ api |
eka* eva bhavet kAla* Rtu-saMvatsara_utkarai: ||14||
.
eka* eva bhavati_ abdhi: x
sravantInAm zatai:_ api |
eka* eva bhavet kAla* x
Rtu-saMvatsara_utkarai: - x
.
one.only sea comes.from a hundred different streams;
one.only Time contains all of its seasons and years
.
x
z15
संवित्-आकाश* एव_अयम् देहः स्वप्न* इव_उदितः ।
स्वप्न.अद्रिवन्_निराकारः स्व.अनुभूति-स्फुटः_अपि च ॥१५॥
saMvit-AkAza* eva_ayam deha: svapna* iva_udita: |
svapna.adrivan_nirAkAra: sva.anubhUti-sphuTa:_api ca ||15||
.
saMvit-AkAza* eva_ayam x
deha: svapna* iva_udita: - x =
svapna.adrivan_nirAkAra: x
sva.anubhUti-sphuTa:_api ca - x =
only in Awareness-Space has this body arisen,
as in a dream
:
it's like a dream-mountain, without real form yet clearly Ur.own experience
.
~vlm. All compact bodies are but the airy phantoms of our dream, rising in the empty space of our consciousness; they are as formless and rariform, as the hollow mountain in a dream, and giving us a void notion of it.
~sv. This body is also pure consciousness and it exists in consciousness like a dream-object. Like a dream-object again it is formless, though its form seems to be obviously experienced as a reality.
x16
संवित्तिः_एव_अनुभवात् सा_एव_अन्.अनुभव_आत्मिका ।
द्रष्टृ-दृश्य-दृशा भाति चित्.व्योम_एकम् अतः_ जगत् ॥१६॥
saMvitti:_eva_anubhavAt sA_eva_an.anubhava_AtmikA |
draSTR-dRzya-dRzA bhAti cit.vyoma_ekam ata:_ jagat ||16||
.
saMvitti: eva –
the process of awareness is only
anubhavAt –
thru experience =
sA_eva_an.anubhava_AtmikA
even without an experienced nature
draSTR-dRzya-dRzA bhAti
Seer, Seen, & Sight appear
cid.vyoma_ekam –
in the one Conscious.sky
ata: jagat –
hence as the world
.
~vlm.7.177.179.16. As our consciousness consists of the mere notions and ideas of things, the world must therefore be considered, as a mere ideal existence; and it appears in the sights of it and observes in the same light; as the fleeting notions of things glide over the void of the intellect. (The mind is conversant only with the ideas and not with the substance of things).
~sv.7.179.15-17 This body is also pure consciousness and it exists in consciousness like a dream-object. Like a dream-object again it is formless, though its form seems to be obviously experienced as a reality.
* saMvitti: eva - the process of awareness is only anubhavAt - thru experience = sA_eva_an.anubhava_AtmikA even without an experienced nature draSTR-dRzya-dRzA bhAti Seer, Seen, & Sight appear cid.vyoma_ekam - in the one Conscious.sky ata: jagat - hence as the world
y17
वेदना-अवेदना_आत्म_एकम् निद्रा-स्वप्न-सुषुप्तवत् ।
वात-स्पन्दौ_इव_अभिन्नौ चित्.व्योम_एकम् अतः_जगत् ॥१७॥
vedanA-avedanA_Atma_ekam nidrA-svapna-suSuptavat |
vAta-spandau_iva_abhinnau cit.vyoma_ekam ata:_jagat ||17||
.
vedanA-a.vedanA_Atma_ekam the knowing/unknowing self is one
nidrA-svapna-suSuptavat x
vAta-spandau iva abhinnau - as in the motion of the wind undivided =
cit.vyoma_ekam ata: jagat x
~vlm.7.177.179.17. Our knowledge and nescience of things, resemble the dreaming and sleeping states of the soul; and the world is same as the intellect, like the identity of the air with its breeze.
~sv.7.179.15-17 This body is also pure consciousness and it exists in consciousness like a dream-object. Like a dream-object again it is formless, though its form seems to be obviously experienced as a reality.
x
x18
द्रष्टा दृश्यम् दर्शनम् च चित्.भानम् परमर्थ-खम् ।
शून्य-स्वप्न* इव_आभाति चित्.व्योम_एकम् अतः जगत् ॥१८॥
draSTA dRzyam darzanam ca cit.bhAnam paramartha-kham |
zUnya-svapna* iva_AbhAti cit.vyoma_ekam ata: jagat ||18||
.
draSTA dRzyam darzanam ca x
cit.bhAnam paramartha-kham |
zUnya-svapna* iva_AbhAti x
cit.vyoma_ekam ata: jagat - x
.
Seer, Seen, and Seeing are the radiance of Consciousness, the higher Sky:
so, into the emptiness of dream, the one Conscious-space radiates,
from which there is the world
.
~vlm.7.177.179.18. The noumenon and the phenomenon, are both the one and same state of the Intellect; being the subjectivity of its vacuous self, and the objectivity of its own intellections and reveries; Therefore this world appears as a protracted dream, in the hollow cavity of the sleeping mind.
~sv.7.179.18 The one sleep is regarded as dream-experience at one time and as deep, dreamless sleep at another: but sleep is one and indivisible. Even so, consciousness is one, whether in it there is awareness of objects or not.
*jd.18 - draSTA dRzyam darzanam ca - the Seer is, the Seen is, and Seeing is – (perceiver, percept, perception) = cid.bhAnam paramartha-kham - the radiance of Consciousness, the Supreme Sky = zUnya-svapne iva_AbhAti cid.vyoma=ekam - as, into an empty dream, the one Consciousness-space radiates = atas jagat - hence the world.
x19
जगत्त्वम् असत्_एव_ईशे भ्रान्त्या प्रथम-सर्गतः ।
स्वप्ने भयम् इव_ अशेषम् परिज्ञातम् प्रशाम्यति ॥१९॥
jagattvam asat_eva_Ize bhrAntyA prathama-sargata: |
svapne bhayam iva_ azeSam parijJAtam prazAmyati ||19||
.
jagattvam asad eva_Ize - x =
bhrAntyA prathama-sargata: - x =
svapne bhayam iva_azeSam - x =
parijJAtam prazAmyati - x =
~vlm.7.177.179.19. The world is a non-entity, and the error of its entity, is caused by our ignorance of the nature of God from the very beginning of creation. In our dream of the world, we see many terrific aspects of ghosts and the like; but our knowledge of its non-entity, and of the vanity of worldliness, dispel all our fears and cares about it.
~sv.7.179.19 Therefore what is experienced as the world is nothing but pure consciousness.
y20
एकस्याः संविदः स्वप्ने यथा भानम् अन्.एकधा ।
नाना-पदार्थ=रूपेण सर्ग.आदौ गगने तथा ॥२०॥
ekasyA: saMvida: svapne yathA bhAnam an.ekadhA |
nAnA-padArtha=rUpeNa sarga.Adau gagane tathA ||20||
.
ekasyA: saMvida: svapne x
yathA bhAnam an.ekadhA |
nAnA-padArtha=rUpeNa x
sarga.Adau gagane tathA - x
.
while there is one awareness in Dream
its appearance is not single
:
it takes the form of various things in the sky of creation
.
x
z21
बहु-दीपे गृहे_छाया बह्व्यः_भान्ति_एकवत्_यथा ।
सर्व.शक्तेः_तथा_एव_एका भाति शक्तिः_अन्-एकधा ॥२१॥
bahu-dIpe gRhe_chAyA bahvya:_bhAnti_ekavat_yathA |
sarva.zakte:_tathA_eva_ekA bhAti zakti:_an-ekadhA ||21||
.
bahu-dIpe gRhe cchAyA -
as
in a house with many lamps the shadows
bahvya: bhAnti_ekavad -
tho multiple appear as one
sarva.zakte: - of the All-Power =
thus too
ekA bhAti zakti: anekadhA - the one appears as a multiple Power.
~vlm.7.177.179.21. As the many lighted lamps in a room, combine to emit one great blaze of light; so the appearance of this multiform creation, displays the Omnipotence of one Almighty Power.
*jd.21 - bahu-dIpe gRhe cchAyA - as in a house with many lamps the shadows = bahvya: bhAnti_ekavad - tho multiple appears as one = yathA - as = sarva.zakte: - of the All-Power = tathA_eva - thus too = ekA bhAti zakti: anekadhA - the one appears as a multiple Power.
z22
यत् सीकर-स्फुरणम् अम्बु.निधौ शिव~आख्ये
व्योम्नि_इव वृक्ष-निकर-स्फुरणम् स* सर्गः ।
व्योम्नि_एष वृक्ष-निकरः_व्यतिरिक्त-रूपः
ब्रह्म~अम्बुधौ न तु मनाक्.अपि सर्ग-बिन्दुः ॥२२॥
yat sIkara-sphuraNam ambu.nidhau ziva~Akhye
vyomni_iva vRkSa-nikara-sphuraNam sa* sarga: |
vyomni_eSa vRkSa-nikara:_vyatirikta-rUpa:
brahma~ambudhau na tu manAk.api sarga-bindu: ||22||
.
yat sIkara-sphuraNam ambunidhau zivAkhye - what is the scattering of spray in the ocean of shiva =
vyomni_iva - as.if in the spacious sky =
tree-heap/sap-expanding
sa sarga: - the creation =
vyomny - in the spacious sky =
this tree-heap/sap
vyatirikta-rUpa: x
brahma_ambudhau - in the brahmic ocean =
na tu manAg.api is not even a bit
sarga-bindu: a trace of creation.
~vlm.7.177.179.22. The creation is as the bursting bubble, or foam and froth of the mantling ocean of omnipotence; it appears as a wood and wilderness . in the clouded face of the firmament, but disappears in the clear vacuous atmosphere of the Divine Mind; and there is no speck nor spot of creation in the infinite ocean of the Supreme Intellect.
~sv.7.179.22 The appearance of the world in this consciousness, as something other than consciousness, is an illusion: it ceases when its truth is realised, even as when the truth of a nightmare is realised it ceases to haunt one. It is the infinite potencies of the one infinite consciousness that appear here as the infinite objects of creation.
कृ #kR -> #kara -> #nikara: - a heap, pile, a flock or multitude, a bundle, mass, collection (a. ifc. f. <A>) • pith, sap, essence • suitable gift, a honorarium • a treasure, the best of anything, a treasure belonging to *kubera +
oॐm
saMtoSa: paramo lAbha: sat-saGga: paramA gati: |
vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment. 2.16.19
+++
++
+
`
Comments and suggestions
are welcome at
Please begin the Subject line with the relevant _sarga/canto Number, e.g. "re: y5084".
+
The complete YVFiles,
including the Concordant Glossary, and every Sarga/Canto,
in their most recent update,
can be downloaded at:
All YVFiles:
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
Concordant Glossary (CGl1405)
https://www.dropbox.com/s/mats7olf4xfvsnm/CGl.1405.docx?dl=0
oॐm
"Rare Ramana video", with a wise Cow, and a monkey Prince!
http://www.youtube.com/watch?v=w814-Pj3bm8
+++
DAILY READINGS tu 6 November, 2018
fm4009 1.nv06 WITHERING BODY .z16
https://www.dropbox.com/s/ioxczojx8jhdr4l/fm4009%201.nv06%20WITHERING%20BODY.z16.docx?dl=0
fm6082 2.nv06-07 On ATOMICITY .z34
https://www.dropbox.com/s/dgw46vcwdska2ti/fm6082%202.nv06-07%20On%20ATOMICITY%20.z34.docx?dl=0
fm7180 3.nv06 Tale of the tApasa_Ascetic .z41
Group Page
https://groups.google.com/forum/#!forum/yoga.vasishtha
Complete YVFiles
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
चित् संवित्त्या.उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात्स मनो_भवेत् ।
saMkalpAt sa:_mana:_bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
Oॐm
+++
सर्ग ७.१७९
वसिष्ठ उवाच ।
एवम् चित्.मात्रम् एव_एकम् शुद्धम् सत्त्वम् जगत्.त्रयम् ।
सम्भवन्ति_इह भूतानि न_अज्ञ-बुद्धानि कानि.चित् ॥७।१७९।०१॥
तस्मात्_कुतः शरीर.आदि वस्तु स-प्रतिघम् कुतः ।
यत्_इदम् दृश्यते किंचित् तत्_अ-प्रतिघम् आततम् ॥०२॥
स्थितम् चित्.व्योम चित्.व्योम्नि शान्ते शान्तम् समम् स्थितम् ।
स्थितम् आकाशम् आकाशे ज्ञप्तिः_ज्ञप्तौ विजृम्भते ॥०३॥
सर्वम् संवित्.मयम् शान्तम् सत् स्वप्न* इव जाग्रति ।
स्थितम् अ-प्रतिघ-आकारम् क्व_असौ स-प्रतिघा स्थितिः ॥०४॥
क्व देह~अवयवाः क्व_अन्त्र-वेष्टनी क्व_अस्थि-पञ्जरम् ।
शान्तम् अ-प्रतिघम् सर्वम् न स.प्रतिघम् अस्ति हि ॥०५॥
संवित्.करौ शिरः संवित् संवित्-इन्द्रिय-वृन्दकम् ।
शान्तम् अ-प्रतिघम् सर्वम् न स-प्रतिघम् अस्ति हि ॥०६॥
ब्रह्म-व्योम्नः स्वप्न-रूप-स्वभावत्वात् जगत्.स्थितेः ।
इदम् सर्वम् सम्भवति स-हेतुकम् अ-हेतुकम् ॥०७॥
न कारणम् विना कार्यम् भवति_इति_ उपपद्यते ।
यत्_यथा येन निर्णीतम् तत्_तथा तेन लक्ष्यते ॥०८॥
कारणेन विना कार्यम् सत्_वत्_ इति_ उपपद्यते ।
यथा-भावितम् एव_अर्थम् संवित्_आप्नोति_असंशयम् ॥०९॥
यथा सम्भवति स्वप्ने सर्वे सर्वत्र सर्वथा ।
चिन्मयत्वात् तथा जाग्रति_अस्ति सर्व~आत्म-रूपता ॥१०॥
सर्व_आत्मनि ब्रह्म.पदे नाना~अनाना-आत्मनि स्थिता ।
अस्ति_अकारण-कार्याणाम् सत्ता कारण-जा_अपि च ॥११॥
एकः सहस्रम् भवति यथा हि_एते किल_ऐन्दवाः ।
प्रयाताः_भूत-लक्षत्वम् संकल्प-जगताम् गणैः ॥१२॥
सहस्रम् एकम् भवति संविदाम् च तथा हि यत् ।
सायुज्ये चक्र-पाणि_आदेः सर्गैः_एकम् भवेत्_वपुः ॥१३॥
एक* एव भवति_ अब्धिः स्रवन्तीनाम् शतैः_ अपि ।
एक* एव भवेत् काल ऋतु-संवत्सर_उत्करैः ॥१४॥
संवित्-आकाश* एव_अयम् देहः स्वप्न* इव_उदितः ।
स्वप्न.अद्रिवन्_निराकारः स्व.अनुभूति-स्फुटः_अपि च ॥१५॥
संवित्तिः_एव_अनुभवात् सा_एव_अन्.अनुभव_आत्मिका ।
द्रष्टृ-दृश्य-दृशा भाति चित्.व्योम_एकम् अतः_ जगत् ॥१६॥
वेदना-अवेदना_आत्म_एकम् निद्रा-स्वप्न-सुषुप्तवत् ।
वात-स्पन्दौ_इव_अभिन्नौ चित्.व्योम_एकम् अतः_जगत् ॥१७॥
द्रष्टा दृश्यम् दर्शनम् च चित्.भानम् परमर्थ-खम् ।
शून्य-स्वप्न* इव_आभाति चित्.व्योम_एकम् अतः जगत् ॥१८॥
जगत्त्वम् असत्_एव_ईशे भ्रान्त्या प्रथम-सर्गतः ।
स्वप्ने भयम् इव_ अशेषम् परिज्ञातम् प्रशाम्यति ॥१९॥
एकस्याः संविदः स्वप्ने यथा भानम् अन्.एकधा ।
नाना-पदार्थ=रूपेण सर्ग.आदौ गगने तथा ॥२०॥
बहु-दीपे गृहे_छाया बह्व्यः_भान्ति_एकवत्_यथा ।
सर्व.शक्तेः_तथा_एव_एका भाति शक्तिः_अन्-एकधा ॥२१॥
यत् सीकर-स्फुरणम् अम्बु.निधौ शिव~आख्ये
व्योम्नि_इव वृक्ष-निकर-स्फुरणम् स* सर्गः ।
व्योम्नि_एष वृक्ष-निकरः_व्यतिरिक्त-रूपः
ब्रह्म~अम्बुधौ न तु मनाक्.अपि सर्ग-बिन्दुः ॥२२॥
||
७१८०
fm7180 3.nv06 Tale of the tApasa_Ascetic .z41
+++
FM.7.179
vasiShTha said—
01 02 03 04 05 06 07 08 09 10 11 12 13 14 15 16 17 18 19 20 21
22
||
+++
.z22
07|*08|09|11|13|16|15|04|05|17|19|16|21|22|08|01|02|10|03|01|16|21|06|07|07|09|08|10|*11|18|13|19|13|01|*09|16|20|15|10|04|*17|10|05|06|19|20|21|22|02|12|07|03|10|10|04|05|16|12|06|03|20|
Jiva Das
FM7179 THE AINDAVA BROTHERS 3.NV05 .z22
FM.7.150.FM.7.199
https://www.dropbox.com/s/f96jxsmgm56ly5y/FM.7.150.FM.7.199.docx?dl=0
oॐm
FM.7.179
THE AINDAVA BROTHERS
VASISHTHA said—
एवम् चिन्.मात्रम् एव एकम् शुद्धम् सत्त्वम् जगत्.त्रयम् ।
evam cit.mAtram eva ekam zuddham sattvam jagat.trayam |
सम्भवन्ति इह भूतानि न अज्ञ.बुद्धानि कानि.चित् ॥७।१७९।१॥
sambhavanti iha bhUtAni na ajJa.buddhAni kAni.cit ||7|179|1||
.
evam cin.mAtram eva ekam – so the measure of Consciousness is only one
zuddham sattvam jagat.trayam – pure Suchness, the Triple World
sambhavanti iha bhUtAni – the beings become here
na ajJa.buddhAni kAni.cit – not unknowing intellects whatever
.
#Fuzzy Â, A/ambiguity – The sandhi vowel «A» can be produced in four different ways: «a+a», «a+A», «A+a», and «A+A». When more than one of these is a possible reading, I call it Fuzzy Â. For example, ** y7179.001
*vlm.7.177.179.1 VASISHTHA continued:..Now as the triple world is known, to be a purely intellectual entity; there is no possibility of the existence of any material substance herein, as it is believed by the ignorant majority of mankind.
*sv. All the three worlds are but pure consciousness; they are the unconditioned mind (satva).
तस्मात् कुतः शरीर.आदि वस्तु स=प्रतिघम् कुतः ।
tasmAt kuta: zarIra.Adi vastu sa.pratigham kuta: |
यद्.इदम् दृश्यते किंचित् तद्.अप्रतिघम् आततम् ॥७।१७९।२॥
yat idam dRzyate kiMcit tat a.pratigham Atatam ||7|179|2||
.
tasmAt
kuta: zarIra Adi vastu . how are bodies substantial =
sa.pratigham kuta:
yad idam dRzyate kiMcit whatever this is seen.to.be
tat a.pratigham Atatam
.
*vlm.7.177.179.2. How then can there be a tangible body, or any material substance at all; and all these that appear all around to our sight, is only an intactile extinction of pure vacuity.
*sv.7.179.2 The elements and the creatures which the ignorant visualise in these worlds do not exist at all.
स्थितम् चिद्.व्योम चिद्.व्योम्नि शान्ते शान्तम् समम् स्थितम् ।
sthitam cit.vyoma cit.vyomni zAnte zAntam samam sthitam |
स्थितम् आकाशम् आकाशे ज्ञप्तिः ज्ञप्तौ विजृम्भते ॥७।१७९।३॥
sthitam AkAzam AkAze jJapti: jJaptau vijRmbhate ||7|179|3||
.
sthitam cid.vyoma cid.vyomni /
zAnte zAntam samam sthitam =
sthitam AkAzam AkAze \
jJaptir jJaptau vijRmbhate
.
*vlm.7.177.179.3. It is the emptiness of our intellectuality, and contained in the vacuity of the Divine Intellect; it is all an extension of calm and quiet intelligence, subsisting in the serene intelligence of the supreme One.
*sv.7.179.3 Such being the truth, where is a solid body, etc. ?
सर्वम् संविन्.मयम् शान्तम् सत् स्वप्न* इव जाग्रति ।
sarvam saMvit.mayam zAntam sat svapna* iva jAgrati |
स्थितम् अप्रतिघ.आकारम् क्व असौ स=प्रतिघा स्थितिः ॥७।१७९।४॥
sthitam a.pratigha.AkAram kva asau sa.pratighA sthiti: ||7|179|4||
.
sarvam saMvin.mayam . everything is made of Awareness =
zAntam sat
svapna iva jAgrati . like a Dream in Waking =
sthitam apratigha AkAram kva asau sa.pratighA sthiti:
.
*vlm.7.177.179.4. All this is but the quiescent consciousness, and as a dream that we are conscious of in our waking state; it is a pure spritual extension, though appearing as a consolidated expanse of substantial forms.
*sv.7.179.4 Whatever is perceived here is truly non.solid and extremely subtle consciousness. Consciousness alone exists in consciousness; peace rests in peace; space exists in space, wisdom alone exists in wisdom.
क्व देह.अवयवाः क्व अन्त्र.वेष्टनी क्व अस्थि.पञ्जरम् ।
kva deha*avayavA: kva antra.veSTanI kva asthi.paJjaram |
शान्तम् अप्रतिघम् सर्वम् न स.प्रतिघम् अस्ति हि ॥७।१७९।५॥
zAntam a.pratigham sarvam na sa.pratigham asti hi ||7|179|5||
.
kva deha avayavA: kva antra./veSTanI kva asthi.paJjaram =
zAntam a.pratigham sarvam \
na sa.pratigham asti hi
.
*vlm.7.177.179.5. What are these living bodies and their limbs and members, what are these entrails of theirs, and these bony frames of them? Are they not but mere shadows of ghosts and spirits, appearing as visible and tangible to us. (Or very likely
they resemble the phantoms of our dreams, and the apparitions that we see in the dark. Gloss).
*sv.7.179.5 Where is the body and where are the limbs, where are the internal organs and the skeleton? Know that this body is pure consciousness which is like space — subtle though it looks solid.
#han .> #pratihan .> #pratigha: . 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.; an enemy ib.; opposition, contradiction L; anger, in Tib.Buddh. http://en.wikipedia.org/wiki/Pratigha; #apratigha . not to be kept off, not to be vanquished Mn.xii,28,&c. • #apratigha . apratigham amUrtam, y7143.034 ABComm.
संवित्.करौ शिरः संवित् संविद्.इन्द्रिय.वृन्दकम् ।
saMvit.karau zira: saMvit saMvit.indriya.vRndakam |
शान्तम् अप्रतिघम् सर्वम् न स=प्रतिघम् अस्ति हि ॥७।१७९।६॥
zAntam a.pratigham sarvam na sa.pratigham asti hi ||7|179|6||
.
saMvit karau . the hands are awareness =
zira: saMvit . the head is awareness =
saMvit indriya.vRndakam . the collected senses are awareness =
zAntam apratigham sarvam na sa.pratigham asti hi
.
*vlm.7.177.179.6. The hands, the head, and all the members of the body, are seats of consciousness or percipience; where it is seated imperceptible and intangible, in the form of the sensorium or sensuousness.
*sv.7.179.6 The arms are consciousness, so are the head and all the senses. All these are subtle and there is nothing which is solid.
ब्रह्म.व्योम्नः स्वप्न.रूप.स्वभावत्वात् जगत्.स्थितेः ।
brahma.vyomna: svapna.rUpa.svabhAvatvAt jagat.sthite: |
इदम् सर्वम् सम्भवति स=हेतुकम् अहेतुकम् ॥७।१७९।७॥
idam sarvam sambhavati sa.hetukam a.hetukam ||7|179|7||
.
brahma.vyomna: ब्रह्म.व्योम्नः – in the spacious Brahma.sky svapna.rUpa.svabhAvatvAt स्वप्न.रूप.स्वभावत्वात् – from identifying with a dream.form
jagat.sthite: जगत्ँस्थितेः – of the state of the world idam sarvam sambhavati इदं सर्वं सम्भवति – it becomes everything sa.hetukam a.hetukam स=हेतुकम् अहेतुकम् –
causally causelessly
.
*vlm.7.177.179.7. The cosmos appears as a dream in the vacuum of the Divine Mind; and may be called both as caused and uncaused in its nature, owing to its repeated appearance and eternal inherence in the eternal Mind.
*sv.7.179.7 This world seems to arise in the infinite space or Brahman, like a dream. Because of the very nature of the infinite consciousness, it seems to exist as this creation.
*jd.7 . brahma.vyomna: ब्रह्म.व्योम्नः – in the spacious Brahma.sky = svapna.rUpa.svabhAvatvAt स्वप्न.रूप.स्वभावत्वात् – from identifying with a dream.form = jagat.sthite: जगत्ँस्थितेः – of the state of the world = idam sarvam sambhavati इदं सर्वं सम्भवति – it becomes everything = sa.hetukam a.hetukam स=हेतुकम् अहेतुकम् – causally causelessly.
न कारणम् विना कार्यम् भवति इत्य् उपपद्यते ।
na kAraNam vinA kAryam bhavati iti upapadyate |
यत् यथा येन निर्णीतम् तत् तथा तेन लक्ष्यते ॥७।१७९।८॥
yat yathA yena nirNItam tat tathA tena lakSyate ||7|179|8||
.
na kAraNam vinA . not without a cause kAryam bhavati does an effect become
iti upapadyate so yat yathA yena whatever however whyever nirNItam constructed tat tathA tena thatever thusever therefore lakSyate it appears to.be
.
*vlm. It is true that nothing can come out from nothing, or without its cause; but what can be the cause of what is eternally destined or ordained in the eternal mind. (Predestination and Preordination being the uncaused cause of all events).
*sv. Therefore, it is both caused and uncaused. Of course, without a cause there is no effect. Whatever one constructs in one's own consciousness is also seen by oneself.
कारणेन विना कार्यम् सद्वत्द् इत्य् उपपद्यते ।
kAraNena vinA kAryam sat vat iti upapadyate |
यथा.भावितम् एव अर्थम् संविद् आप्नोत्य् असंशयम् ॥७।१७९।९॥
yathA.bhAvitam eva artham saMvit Apnoti asaMzayam ||7|179|9||
.
kAraNena vinA . without a cause =
kAryam sad.vad . iti upapadyate .
yathA.bhAvitam eva . just as.imagined =
artham saMvit Apnoti . Awareness gets its aim =
asaMzayam . without a doubt
.
*vlm.7.177.179.9. It is possible for a thing to come to existence, without any assignable cause or causality of it; and such is the presence of every thing that we think of in our minds: (and so also is the appearance of this world in its intellectual light).
*sv.7.179.8.9 Therefore, it is both caused and uncaused. Of course, without a cause there is no effect. Whatever one constructs in one's own consciousness is also seen by oneself.
यथा सम्भवति स्वप्ने सर्वे सर्वत्र सर्वथा ।
yathA sambhavati svapne sarve sarvatra sarvathA |
चिन्मयत्वात् तथा जाग्रत्य् अस्ति सर्व*आत्म.रूपता ॥७।१७९।१०॥
cinmayatvAt tathA jAgrati asti sarva*Atma.rUpatA ||7|179|10||
.
yathA sambhavati svapne
sarve sarvatra sarvathA . everything everywhere everyhow =
cinmayatvAt tathA jAgraty asti sarvAtma.rUpatA
.
*vlm.7.177.179.10. If it is possible for things, ever to appear in their various forms in our dreams, and even in the unconscious state of our sleep; why should it impossible for them to appear also in the day dream of our waking hours, the mind being equally
watchful in both states of its being.
*sv.7.179.10 Just as in dream all things appear everywhere in every manner, even so in the waking state the world appears in all manner everywhere.
सर्व.आत्मनि ब्रह्म.पदे नाना.अनाना.आत्मनि स्थिता ।
sarva Atmani brahma.pade nAnA*anAnA.Atmani sthitA |
अस्त्य् अकारण.कार्याणाम् सत्ता कारण.जा अपि च ॥७।१७९।११॥
asti akAraNa.kAryANAm sattA kAraNa.jA api ca ||7|179|11||
.
in the All.Self Brahma.state
in the variously.invariant Self
sthitA asti a.kAraNa=kAryANAm sattA . there is situate the Affective BeingSo of causeless deeds
which is cause.born too
.
sarva Atmani brahma.pade /
nAnA*anAnA.Atmani sthitA =
asti akAraNa.kAryANAm \
sattA kAraNa.jA api ca
.
*vlm. Things of various kinds, are present at all times, in the all comprehensive mind of the universal soul; these are uncaused entities of the Divine Mind, and are called to be caused also, when they are brought to appearance.
एकः सहस्रम् भवति यथा ह्य् एते किल ऐन्दवाः ।
eka: sahasram bhavati yathA hi ete kila aindavA: |
प्रयाताः भूत.लक्षत्वम् संकल्प.जगताम् गणैः ॥७।१७९।१२॥
prayAtA: bhUta.lakSatvam saMkalpa.jagatAm gaNai: ||7|179|12||
.
eka: sahasram bhavati /
yathA hi ete kila aindavA: =
prayAtA: bhUta.lakSatvam \
saMkalpa.jagatAm gaNai: .
.
when one becomes a thousand
just like that have these Moonies become manifest as beings
.
by the hordes of conceptual worlds ...
.
*vlm.7.177.179.12. As each of the #aindavas, thought himself to have become a hundred in his imagination; so every one of these imaginary worlds, teemed with millions of beings..the mere creatures of our fancy.
*sv.7.179.11.13 One becomes many, just as the sons of Indu became the universe by the power of their contemplation. The many become one, just as devotees of lord Visnu become one with him.
सहस्रम् एकम् भवति संविदाम् च तथा हि यत् ।
sahasram ekam bhavati saMvidAm ca tathA hi yat |
सायुज्ये चक्र.पाणि आदेः सर्गैः एकम् भवेत् वपुः ॥७।१७९।१३॥
sAyujye cakra.pANi Ade: sargai: ekam bhavet vapu: ||7|179|13||
.
sahasram ekam bhavati saMvidAm ca –
... since a thousand things become one awareness =
thus that.which is
sAyujye cakra.pANy.Ade: sargair
ekam bhavet vapu: .
one becomes the vapus.body =
*vlm.7.177.179.13. So is every body conscious of his being many, either consecutively or simultaneously at the same time; as we think of our multiformity in the different parts and members of our bodies. (Or as the king Vipaschit viewed himself, as dilated in the sun, moon and stars, so also one man thinks himself as many, in different states of his life).
*sv.7.179.11.13 One becomes many, just as the sons of Indu became the universe by the power of their contemplation. The many become one, just as devotees of lord Visnu become one with him.
एक एव भवति अब्धिः स्रवन्तीनाम् शतैः अपि ।
eka* eva bhavati abdhi: sravantInAm zatai: api |
एक एव भवेत् काल ऋतु.संवत्सर उत्करैः ॥७।१७९।१४॥
eka* eva bhavet kAla* Rtu.saMvatsara utkarai: ||7|179|14||
.
sravan*.tInAm
.
eka.one eva.even/only/indeed bhavati.becoming/es abdhi.watery.sea: /
sravan*.tInAm zata.hundred.i: api.even/tho =
eka.one eva.even/only/indeed bhavet.would.become kAla.Time* \
Rtu.season.saMvatsara.year utkara.rubbish/output/pile.i:
.
one.only sea comes.from a hundred different streams;
one.only Time contains all of its seasons and years
.
*vlm.p.114 As the one universal body of water diverges itself into a thousand beds and basins, branching into innumerable channels and creeks, and as one undivided duration is divided into all the divisions of time and seasons, so does the one and uniform soul become many.
संवित्.आकाश एव अयम् देहः स्वप्न* इव उदितः ।
saMvit.AkAza* eva ayam deha: svapna* iva udita: |
स्वप्न.अद्रिवन् निराकारः स्व.अनुभूति.स्फुटः अपि च ॥७।१७९।१५॥
svapna.adrivan nirAkAra: sva.anubhUti.sphuTa: api ca ||7|179|15||
.
saMvid.awareness.AkAza.Space\sky eva.even/only/indeed ayam. this.here /
deha.body: svapna.Dream iva.like/as.if udita.upcome/arisen: =
svapna.Dream.adri.mountain/hill.vAn.like nirAkAra.formationless: /
sva.Urself/itself.anubhUti.experience/evidential.knowledge.sphuTa*: api.even/tho ca.and/also
.
only in Awareness.Space has this body arisen,
as in a dream
:
it's like a dream.mountain, without real form yet clearly Ur.own experience
.
*vlm. All compact bodies are but the airy phantoms of our dream, rising in the empty space of our consciousness; they are as formless and rariform, as the hollow mountain in a dream, and giving us a void notion of it.
*sv. This body is also pure consciousness and it exists in consciousness like a dream.object. Like a dream.object again it is formless, though its form seems to be obviously experienced as a reality.
* saMvid.awareness.AkAza.Space\sky eva.even/only/indeed ayam. this.here / deha.body: svapna.Dream iva.like/as.if udita.upcome/arisen: = svapna.Dream.adri.mountain/hill.vAn.like nirAkAra.formationless: / sva.Urself/itself.anubhUti.experience/evidential.knowledge.sphuTa*: api.even/tho ca.and/also
संवितिर् एव अनुभवात् सा एव अन्.अनुभव आत्मिका ।
saMvitti: eva anubhavAt sA eva an.anubhava AtmikA |
द्रष्टृ.दृश्य.दृशा भाति चिद्.व्योम एकम् अतः जगत् ॥७।१७९।१६॥
draSTR.dRzya.dRzA bhAti cit.vyoma ekam ata: jagat ||7|179|16||
.
Samvitti.Understanding: eva.even/only/indeed anubhava.experience/apprehension, perception.At /
sA.she/it eva.even/only/indeed an.not-/un-.anubhava.experience/apprehension, perception Atmika.Âtmic/re.self.A =
draSTA.see/knower.dRzya.percept/object.dRz.seeing/sighting/appearance.A bhAti.shines/appears.as \
cidvyoma.Conscious.space eka.one.m atas.from.this/hence jagat.going/world
.
saMvitti: eva – the process of awareness is only
anubhavAt – thru experience =
sA eva an.anubhava AtmikA even without an experienced nature
draSTR.dRzya.dRzA bhAti Seer, Seen, & Sight appear
cid.vyoma ekam – in the one Conscious.sky
ata: jagat – hence as the world
.
*vlm.7.177.179.16. As our consciousness consists of the mere notions and ideas of things, the world must therefore be considered, as a mere ideal existence; and it appears in the sights of it and observes in the same light; as the fleeting notions of things glide over the void of the intellect. (The mind is conversant only with the ideas and not with the substance of things).
*sv.7.179.15.17 This body is also pure consciousness and it exists in consciousness like a dream.object. Like a dream.object again it is formless, though its form seems to be obviously experienced as a reality.
* saMvitti: eva . the process of awareness is only anubhavAt . thru experience = sA eva an.anubhava AtmikA even without an experienced nature draSTR.dRzya.dRzA bhAti Seer, Seen, & Sight appear cid.vyoma ekam . in the one Conscious.sky ata: jagat . hence as the world
वेदना.अवेदना आत्म एकम् निद्रा.स्वप्न.सुषुप्तवत् ।
vedanA.avedanA Atma ekam nidrA.svapna.suSuptavat |
वात.स्पन्दौ इव अभिन्नौ चिद्.व्योम एकम् अतः जगत् ॥७।१७९।१७॥
vAta.spandau iva abhinnau cit.vyoma ekam ata: jagat ||7|179|17||
.
vedana. knowing.how.a.non.vedanA.pain/agony\feeling\sensation Atma.Self eka.one.m / nidrA.Sleep.svapna.Dream.suSupta.fast.asleep.vat.like/-ful = vAta.wind/Wind/air/Air\blown.spanda.Vibration/Energy.u iva.like/as.if abhinna.unbroken/uninterrupted/undivided\the.same.as.u \ cidvyoma.Conscious.space eka.one.m atas.from.this/hence jagat.going/world
.
vedana. knowing.how.a.vedanA.pain/agony\feeling\sensation Atma.Self eka.one.m the knowing/unknowing self is one / nidrA.deep.sleep.svapna.Dream.suSupta.fast.asleep.vat.like/-ful
vAta.wind/Wind/air/Air\blown.spanda.Vibration/Energy.u iva.like/as.if abhinna.unbroken/uninterrupted/undivided\the.same.as.u . as in the motion of the wind undivided =
cidvyoma.Conscious.space eka.one.m atas.from.this/hence jagat.going/world
.
*vlm.7.177.179.17. Our knowledge and nescience of things, resemble the dreaming and sleeping states of the soul; and the world is same as the intellect, like the identity of the air with its breeze.
*sv.7.179.15.17 This body is also pure consciousness and it exists in consciousness like a dream.object. Like a dream.object again it is formless, though its form seems to be obviously experienced as a reality.
द्रष्टा दृश्यम् दर्शनम् च चिद्.भानम् परमर्थ.खम् ।
draSTA dRzyam darzanam ca cit.bhAnam paramartha.kham |
शून्य.स्वप्न* इव आभाति चिद्.व्योम एकम् अतः जगत् ॥७।१७९।१८॥
zUnya.svapna* iva AbhAti cit.vyoma ekam ata: jagat ||7|179|18||
.
bhAna*.m
.
draSTA.see/knower dRzya.percept/object.m darzana.vision.appearance/presence.m ca.and/also / cit.Consciousness/Everity.bhAna*.m paramArtha.higher.sense.kha.(personal)sky.m =
zUnya.empty/void.svapna.Dream iva.like/as.if AbhAti.shining.forth \ cit.Consciousness/Everity.vyoma.spacious.sky eka.one.m atas.from.this/hence jagat.going/world
.
Seer, Seen, and Seeing are the radiance of Consciousness, the higher Sky:
so, into the emptiness of dream, the one Conscious.space radiates,
from which there is the world
.
*vlm.7.177.179.18. The noumenon and the phenomenon, are both the one and same state of the Intellect; being the subjectivity of its vacuous self, and the objectivity of its own intellections and reveries; Therefore this world appears as a protracted dream, in the hollow cavity of the sleeping mind.
*sv.7.179.18 The one sleep is regarded as dream.experience at one time and as deep, dreamless sleep at another: but sleep is one and indivisible. Even so, consciousness is one, whether in it there is awareness of objects or not.
*jd.18 . draSTA dRzyam darzanam ca . the Seer is, the Seen is, and Seeing is – (perceiver, percept, perception) = cid.bhAnam paramartha.kham . the radiance of Consciousness, the Supreme Sky = zUnya.svapne iva AbhAti cid.vyoma=ekam . as, into an empty dream, the one Consciousness.space radiates = atas jagat . hence the world.
जगत्त्वम् असद् एव ईशे भ्रान्त्या प्रथम.सर्गतः ।
jagattvam asat eva Ize bhrAntyA prathama.sargata: |
स्वप्ने भयम् इव अशेषम् परिज्ञातम् प्रशाम्यति ॥७।१७९।१९॥
svapne bhayam iva azeSam parijJAtam prazAmyati ||7|179|19||
.
bhaya*
prazAmyat*.i
.
jagat.going/world.tva.entity.m asat.unreal/not.So eva.even/only/indeed whin.the Iza.Lord.e /
bhrAnti.delusion/error/wandering.A prathama.first.sarga.creation.tas.from/thru = svapna.Dream.e bhaya*.m iva.like/as.if azeSa.entire/whole.m \ parijJAta.known/learnt\known.as.m prazAmyat*.i
.
*vlm.7.177.179.19. The world is a non.entity, and the error of its entity, is caused by our ignorance of the nature of God from the very beginning of creation. In our dream of the world, we see many terrific aspects of ghosts and the like; but our knowledge of its non.entity, and of the vanity of worldliness, dispel all our fears and cares about it.
*sv.7.179.19 Therefore what is experienced as the world is nothing but pure consciousness.
एकस्याः संविदः स्वप्ने यथा भानम् अन्.एकधा ।
ekasyA: saMvida: svapne yathA bhAnam an.ekadhA |
नाना.पदार्थ=रूपेण सर्ग.आदौ गगने तथा ॥७।१७९।२०॥
nAnA.padArtha=rUpeNa sarga.Adau gagane tathA ||7|179|20||
.
while there is one awareness in Dream
its appearance is not single
:
it takes the form of various things in the sky of creation
.
of/for the eka.one.syA: saMvid.awareness.a: svapna.Dream.e /
yathA.as/how bhAna.light/perception.m an.not-/un-.ekadhAa.onefold/unity =
nAnA.various.padArtha.word.meaning/thing=rUpa.form/shape/color.eNa \
sarga.creation.Adau.in.the.beginning whin.the gagana.skyway/heaven\air.e tathA.thus
.
*vlm.p.20 As our single self.consciousness sees many things in itself, so it beholds an endless variety of forms appearing in the infinite emptiness of the Divine Mind.
बहु.दीपे गृहे छाया बह्व्यः भान्ति एकवत् यथा ।
bahu.dIpe gRhe chAyA bahvya: bhAnti ekavat yathA |
सर्व.शक्तेः तथा एव एका भाति शक्तिः अन्.एकधा ॥७।१७९।२१॥
sarva.zakte: tathA eva ekA bhAti zakti: an.ekadhA ||7|179|21||
.
bahu.dIpe gRhe chAyA /
bahvya: bhAnti ekavat yathA =
sarva.zakte: tathA eva ekA \
bhAti zakti: an.ekadhA
.
bahu.dIpe gRhe cchAyA .
as
in a house with many lamps the shadows
bahvya: bhAnti ekavad .
tho multiple appear as one
sarva.zakte: . of the All.Power =
thus too
ekA bhAti zakti: anekadhA . the one appears as a multiple Power
.
bahu.dIpe gRhe cchAyA . as in a house with many lamps the shadows = bahvya: bhAnti ekavad . tho multiple appears as one = yathA . as = sarva.zakte: . of the All.Power = tathA eva . thus too = ekA bhAti zakti: anekadhA . the one appears as a multiple Power
.
*vlm.7.177.179.21. As the many lighted lamps in a room, combine to emit one great blaze of light; so the appearance of this multiform creation, displays the Omnipotence of one Almighty Power.
*jd.21 . bahu.dIpe gRhe cchAyA . as in a house with many lamps the shadows = bahvya: bhAnti ekavad . tho multiple appears as one = yathA . as = sarva.zakte: . of the All.Power = tathA eva . thus too = ekA bhAti zakti: anekadhA . the one appears as a multiple Power.
यत् सीकर.स्फुरणम् अम्बु.निधौ शिव*आख्ये
yat sIkara.sphuraNam ambu.nidhau ziva*Akhye
व्योम्नि इव वृक्ष.निकर.स्फुरणम् स* सर्गः ।
vyomni iva vRkSa.nikara.sphuraNam sa* sarga: |
व्योम्नि एष वृक्ष.निकरः व्यतिरिक्त.रूपः
vyomni eSa vRkSa.nikara: vyatirikta.rUpa:
ब्रह्म.अम्बुधौ न तु मनाक्.अपि सर्ग.बिन्दुः ॥७।१७९।२२॥
brahma*ambudhau na tu manAk.api sarga.bindu: ||7|179|22||
.
sphuraNa*
vyatirikta*
.
yat.which/what sIkara.hissing.sphuraNa*.m whin.the ambu.water.nidhi.receptable/vessel\(food)serving.au Shiva.AkhyA.name/called.e \
vyomni.in.spacious.sky iva.like/as.if vRkSa.tree.nikara.trash.sphuraNa*.m sas.he/it sarga.creation: =
vyomni.in.spacious.sky eSas.this.one vRkSa.tree.nikara.trash: vyatirikta*.rUpa.form/shape/color: \
brahma.Brahman.Immensity*ambudhi.ocean/waters
.au na.no/t tu.but/yet/altho
manAg.a.bit.api.even/tho sarga.creation.bindu.drop/bit:
.
yat sIkara.sphuraNam ambunidhau zivAkhye . what is the scattering of spray in the ocean of shiva =
vyomni iva . as.if in the spacious sky =
tree.heap/sap.expanding
sa sarga: . the creation =
vyomny . in the spacious sky =
this tree.heap/sap
vyatirikta.rUpa:
brahma ambudhau . in the brahmic ocean =
na tu manAg.api is not even a bit
sarga.bindu: a trace of creation.
*vlm.7.177.179.22. The creation is as the bursting bubble, or foam and froth of the mantling ocean of omnipotence; it appears as a wood and wilderness . in the clouded face of the firmament, but disappears in the clear vacuous atmosphere of the Divine Mind; and there is no speck nor spot of creation in the infinite ocean of the Supreme Intellect.
*sv.7.179.22 The appearance of the world in this consciousness, as something other than consciousness, is an illusion: it ceases when its truth is realised, even as when the truth of a nightmare is realised it ceases to haunt one. It is the infinite potencies of the one infinite consciousness that appear here as the infinite objects of creation.
कृ #kR .> #kara .> #nikara: . a heap, pile, a flock or multitude, a bundle, mass, collection (a. ifc. f. <A>) • pith, sap, essence • suitable gift, a honorarium • a treasure, the best of anything, a treasure belonging to *kubera +
@@@
DN7179 THE AINDAVA BROTHERS 3.NV05
सर्ग ७.१७९
sarga 7.179
वसिष्ठ उवाच ।
vasiSTha uvAca |
एवम् चिन्.मात्रम् एव एकम् शुद्धम् सत्त्वम् जगत्.त्रयम् ।
evam cit.mAtram eva ekam zuddham sattvam jagat.trayam |
सम्भवन्ति इह भूतानि न अज्ञ.बुद्धानि कानि.चित् ॥७।१७९।१॥
sambhavanti iha bhUtAni na ajJa.buddhAni kAni.cit ||7|179|1||
तस्मात् कुतः शरीर.आदि वस्तु स=प्रतिघम् कुतः ।
tasmAt kuta: zarIra.Adi vastu sa.pratigham kuta: |
यद्.इदम् दृश्यते किंचित् तद्.अप्रतिघम् आततम् ॥७।१७९।२॥
yat idam dRzyate kiMcit tat a.pratigham Atatam ||7|179|2||
स्थितम् चिद्.व्योम चिद्.व्योम्नि शान्ते शान्तम् समम् स्थितम् ।
sthitam cit.vyoma cit.vyomni zAnte zAntam samam sthitam |
स्थितम् आकाशम् आकाशे ज्ञप्तिः ज्ञप्तौ विजृम्भते ॥७।१७९।३॥
sthitam AkAzam AkAze jJapti: jJaptau vijRmbhate ||7|179|3||
सर्वम् संविन्.मयम् शान्तम् सत् स्वप्न* इव जाग्रति ।
sarvam saMvit.mayam zAntam sat svapna* iva jAgrati |
स्थितम् अप्रतिघ.आकारम् क्व असौ स=प्रतिघा स्थितिः ॥७।१७९।४॥
sthitam a.pratigha.AkAram kva asau sa.pratighA sthiti: ||7|179|4||
क्व देह.अवयवाः क्व अन्त्र.वेष्टनी क्व अस्थि.पञ्जरम् ।
kva deha*avayavA: kva antra.veSTanI kva asthi.paJjaram |
शान्तम् अप्रतिघम् सर्वम् न स.प्रतिघम् अस्ति हि ॥७।१७९।५॥
zAntam a.pratigham sarvam na sa.pratigham asti hi ||7|179|5||
संवित्.करौ शिरः संवित् संविद्.इन्द्रिय.वृन्दकम् ।
saMvit.karau zira: saMvit saMvit.indriya.vRndakam |
शान्तम् अप्रतिघम् सर्वम् न स=प्रतिघम् अस्ति हि ॥७।१७९।६॥
zAntam a.pratigham sarvam na sa.pratigham asti hi ||7|179|6||
ब्रह्म.व्योम्नः स्वप्न.रूप.स्वभावत्वात् जगत्.स्थितेः ।
brahma.vyomna: svapna.rUpa.svabhAvatvAt jagat.sthite: |
इदम् सर्वम् सम्भवति स=हेतुकम् अहेतुकम् ॥७।१७९।७॥
idam sarvam sambhavati sa.hetukam a.hetukam ||7|179|7||
न कारणम् विना कार्यम् भवति इत्य् उपपद्यते ।
na kAraNam vinA kAryam bhavati iti upapadyate |
यत् यथा येन निर्णीतम् तत् तथा तेन लक्ष्यते ॥७।१७९।८॥
yat yathA yena nirNItam tat tathA tena lakSyate ||7|179|8||
कारणेन विना कार्यम् सद्वत्द् इत्य् उपपद्यते ।
kAraNena vinA kAryam sat vat iti upapadyate |
यथा.भावितम् एव अर्थम् संविद् आप्नोत्य् असंशयम् ॥७।१७९।९॥
yathA.bhAvitam eva artham saMvit Apnoti asaMzayam ||7|179|9||
यथा सम्भवति स्वप्ने सर्वे सर्वत्र सर्वथा ।
yathA sambhavati svapne sarve sarvatra sarvathA |
चिन्मयत्वात् तथा जाग्रत्य् अस्ति सर्व*आत्म.रूपता ॥७।१७९।१०॥
cinmayatvAt tathA jAgrati asti sarva*Atma.rUpatA ||7|179|10||
सर्व.आत्मनि ब्रह्म.पदे नाना.अनाना.आत्मनि स्थिता ।
sarva Atmani brahma.pade nAnA*anAnA.Atmani sthitA |
अस्त्य् अकारण.कार्याणाम् सत्ता कारण.जा अपि च ॥७।१७९।११॥
asti akAraNa.kAryANAm sattA kAraNa.jA api ca ||7|179|11||
एकः सहस्रम् भवति यथा ह्य् एते किल ऐन्दवाः ।
eka: sahasram bhavati yathA hi ete kila aindavA: |
प्रयाताः भूत.लक्षत्वम् संकल्प.जगताम् गणैः ॥७।१७९।१२॥
prayAtA: bhUta.lakSatvam saMkalpa.jagatAm gaNai: ||7|179|12||
सहस्रम् एकम् भवति संविदाम् च तथा हि यत् ।
sahasram ekam bhavati saMvidAm ca tathA hi yat |
सायुज्ये चक्र.पाणि आदेः सर्गैः एकम् भवेत् वपुः ॥७।१७९।१३॥
sAyujye cakra.pANi Ade: sargai: ekam bhavet vapu: ||7|179|13||
एक एव भवति अब्धिः स्रवन्तीनाम् शतैः अपि ।
eka* eva bhavati abdhi: sravantInAm zatai: api |
एक एव भवेत् काल ऋतु.संवत्सर उत्करैः ॥७।१७९।१४॥
eka* eva bhavet kAla* Rtu.saMvatsara utkarai: ||7|179|14||
संवित्.आकाश एव अयम् देहः स्वप्न* इव उदितः ।
saMvit.AkAza* eva ayam deha: svapna* iva udita: |
स्वप्न.अद्रिवन् निराकारः स्व.अनुभूति.स्फुटः अपि च ॥७।१७९।१५॥
svapna.adrivan nirAkAra: sva.anubhUti.sphuTa: api ca ||7|179|15||
संवितिर् एव अनुभवात् सा एव अन्.अनुभव आत्मिका ।
saMvitti: eva anubhavAt sA eva an.anubhava AtmikA |
द्रष्टृ.दृश्य.दृशा भाति चिद्.व्योम एकम् अतः जगत् ॥७।१७९।१६॥
draSTR.dRzya.dRzA bhAti cit.vyoma ekam ata: jagat ||7|179|16||
वेदना.अवेदना आत्म एकम् निद्रा.स्वप्न.सुषुप्तवत् ।
vedanA.avedanA Atma ekam nidrA.svapna.suSuptavat |
वात.स्पन्दौ इव अभिन्नौ चिद्.व्योम एकम् अतः जगत् ॥७।१७९।१७॥
vAta.spandau iva abhinnau cit.vyoma ekam ata: jagat ||7|179|17||
द्रष्टा दृश्यम् दर्शनम् च चिद्.भानम् परमर्थ.खम् ।
draSTA dRzyam darzanam ca cit.bhAnam paramartha.kham |
शून्य.स्वप्न* इव आभाति चिद्.व्योम एकम् अतः जगत् ॥७।१७९।१८॥
zUnya.svapna* iva AbhAti cit.vyoma ekam ata: jagat ||7|179|18||
jagattvam asat eva Ize bhrAntyA prathama.sargata: |
स्वप्ने भयम् इव अशेषम् परिज्ञातम् प्रशाम्यति ॥७।१७९।१९॥
svapne bhayam iva azeSam parijJAtam prazAmyati ||7|179|19||
एकस्याः संविदः स्वप्ने यथा भानम् अन्.एकधा ।
ekasyA: saMvida: svapne yathA bhAnam an.ekadhA |
नाना.पदार्थ=रूपेण सर्ग.आदौ गगने तथा ॥७।१७९।२०॥
nAnA.padArtha=rUpeNa sarga.Adau gagane tathA ||7|179|20||
बहु.दीपे गृहे छाया बह्व्यः भान्ति एकवत् यथा ।
bahu.dIpe gRhe chAyA bahvya: bhAnti ekavat yathA |
सर्व.शक्तेः तथा एव एका भाति शक्तिः अन्.एकधा ॥७।१७९।२१॥
sarva.zakte: tathA eva ekA bhAti zakti: an.ekadhA ||7|179|21||
यत् सीकर.स्फुरणम् अम्बु.निधौ शिव*आख्ये
yat sIkara.sphuraNam ambu.nidhau ziva*Akhye
व्योम्नि इव वृक्ष.निकर.स्फुरणम् स* सर्गः ।
vyomni iva vRkSa.nikara.sphuraNam sa* sarga: |
व्योम्नि एष वृक्ष.निकरः व्यतिरिक्त.रूपः
vyomni eSa vRkSa.nikara: vyatirikta.rUpa:
ब्रह्म.अम्बुधौ न तु मनाक्.अपि सर्ग.बिन्दुः ॥७।१७९।२२॥
brahma*ambudhau na tu manAk.api sarga.bindu: ||7|179|22||
||
.
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:
FM7180 TALE OF THE TAPASA ASCETIC 3.NV06 .z41
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.
--
You received this message because you are subscribed to the Google Groups "yoga vasishtha" group.
To unsubscribe from this group and stop receiving emails from it, send an email to yoga-vasishth...@googlegroups.com.
To post to this group, send email to yoga-va...@googlegroups.com.
To view this discussion on the web visit https://groups.google.com/d/msgid/yoga-vasishtha/4ddc96eb-6101-422a-b68d-046d0d4d4dc2%40googlegroups.com.
For more options, visit https://groups.google.com/d/optout.