fm3075 1.ag15 sUchI.Pin Regains her Body .z21

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Aug 15, 2019, 8:48:01 PM8/15/19
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DAILY READINGS fr 16 August, 2019

fm3076 1.ag16 A Problem with Rules .z17

https://www.dropbox.com/s/wu97ye7tfkwggim/fm3076%201.ag16%20A%20Problem%20with%20Rules%20.z17.docx?dl=0

fm6030 2.ag14-16 How Consciousness Project:_z109

https://www.dropbox.com/s/67ss4q3ta0g1wjg/fm6030%202.ag14...16%20How%20Consciousness%20Projects%20.z109.docx?dl=0

fm7129 3.ag16..17 A Stag at Court_z53

https://www.dropbox.com/s/x2g1e1gvya9asdr/fm7129%203.ag16..17%20A%20Stag%20at%20Court%20.z53.docx?dl=0

 

 

 

fm3075 1.ag15 sUchI.Pin Regains her Body .z21

https://www.dropbox.com/s/v464a6i0x6ute3j/fm3075%201.ag15%20sUchI.Pin%20Regains%20her%20Body%20.z21%20-.docx?dl=0

 

om

 

 

Suuchii.Pin Regains her Body


 

 

Vasishtha said—

 

3.75.1

अथ वर्ष-सहस्रेण ताम् पितामह* आययौ

atha varSa-sahasreNa tAm pitAmaha* Ayayau |

वरम् पुत्रि गृहाण इति व्याजहार नभस्तलाम् ॥३।७५।१॥

varam putri gRhANa iti vyAjahAra nabhastalAm ||3|75|1||

.

atha varSa-sahasreNa - and so after a thousand years

tAm - to her pitAmaha Ayayau - The Grandfather came

varam putri gRhANa - "your wish, girl, take"

iti

vi-A-jahAra

##hR-#AhR-#vyAhR

nabhastalAm

.

after a thousand years or so

the GrandFather Brahmaa appeared

.

"Take a boon, girl!"

the dark sky

declared

.

*vlm.p.1. vasiShTha continued:—After a thousand years of long and painful tapas by Suchi, brahma, the great father of creation, appeared to her under his pavilion of the sky and bade her accept the boon she preferred.

 

02

सूची कर्म.इन्द्रिय.अभावाज् जीव-मात्र-कलावती

sUcI karma.indriya.abhAvAt jIva-mAtra-kalAvatI |

किम्चित् व्याजहार_अस्मै चिन्तयाम्.आस केवलम् ॥३।७५।२॥

na kim.cit vyAjahAra_asmai cintayAm.Asa kevalam ||3|75|2||

.

Suuchii Karma.indriya.senses-abhAva.nonBecoming/absence-At

jIva-mAtra-kalAvat.xx-I

na kim.cit

#vyAhR -

vyAjahAra_asmai

cintayAm.Asa kevalam

since sUchI.Pin was a needle,

she was speechless,

though living,

and so made no reply

but

these were her thoughts

:

*vlm.p.2 Suchi was absorbed in her tapas. Her vital principle of life, remaining dormant in her, wanted the external organs of sense to give utterance to her prayer. She remained only to think upon the choice she should make.

 

sUchI.Pin thought—

 

03-04

पूर्णा_अस्मि गत-संदेहा किम् वरेण करोम्य्_अहम्

pUrNA_asmi gata-saMdehA kim vareNa karomi_aham |

शाम्यामि परिनिर्वामि सुखाम्.आसे केवलम् ॥३।७५।३॥

zAmyAmi parinirvAmi sukhAm.Ase ca kevalam ||3|75|3||

ज्ञातम् ज्ञातव्यम् अखिलम् शान्ता संदेह-जालिका

jJAtam jJAtavyam akhilam zAntA saMdeha-jAlikA |

स्व.विवेको विकसितः किम् अन्येन प्रयोजनम् ॥३।७५।४॥

sva.viveka:_vikasita: kim anyena prayojanam ||3|75|4||

.

I am full

—all my doubts gone—

what would I do with a Boon?

I am at peace within, I am at peace without

I'm totally happy

!

someone who's known what's to.be.known,

all her entangled doubts at rest,

with self-Discernment blossoming,—

what use has she for something else

?

pUrNa.xx-A asmi.I.am gata.hvg.gone.saMdeha.doubt.A - kim.??- vara.Boon/wish\best-.eNa

karomi.xx - aham.I =

zAmyAmi.I am Quiet - pari.nirvAmi.I enter Nirwaana –

sukha.xx-Am.Ase.xx - ca.and.too - kevalam.wholly +

jJAta.Known.m

jJAtavya.xx-m akhilam.totally.wholly- zAnta.quiet/calm-.A saMdeha.doubt.

jAlika.xx-A =

sva.Ur.own.Viveka.Discernment: vikasita.xx-: kim.?? - anyena.by/with.another- prayojana.xx-m

.

*vlm.p.3 She thought to herself, "I am now a perfect being and I am delivered from my questions. Therefore, what blessing do I need to ask beyond this state of beatitude, bliss of contentment, and self-resignation which I already possess in my peace and tranquility?

*vlm.p.4 I have the knowledge of all that is to be known. I am free from the web of errors. My rationality is developed. What more is necessary for a perfect and rational being?

x

3.75.1 02 03 04

xx3.75.1 02 03 04

 

05

यथा स्थिता_इयम् अस्मि_इह संतिष्ठा_इयम् तथा_एव हि

yathA sthitA_iyam asmi_iha saMtiSThA_iyam tathA_eva hi |

सत्य.असत्य-कलाम् एव त्यक्त्वा किम् इतरेण मे ॥३।७५।५॥

satya.asatya-kalAm eva tyaktvA kim itareNa me ||3|75|5||

.

yathA.so/in.this.way – sthita.existent/situate-.A. iyam.this - asmi.I.am - iha-here.in.this.world - saMtiSTha.A - iyam.this - tathA.thus/in.that.way- eva.very/only - hi.indeed/for/since-

satya.real/existent.asatya.unreal/notSo-kalA.bit/piece-.m eva.very/only -

tyaktvA.having.abandoned\excepted- kim.??-

itareNa.xx- me

.

as-it-is

this I am here

:

for

this being so

I am just thus

.

when I've forsaken what is So

and what's not.So

what else is there for me

?

*vlm.p.5 Let me remain seated as I am in my present state. I am in the light of truth and quite removed from the darkness of untruth. What else is there for me to ask or accept?

 

06

एतावन्तम् अहम् कालम् -विवेकेन योजिता

etAvantam aham kAlam a-vivekena yojitA |

स्व.संकल्प-समुत्थेन वेतालेन_इव बालिका ॥३।७५।६॥

sva.saMkalpa-samutthena vetAlena_iva bAlikA ||3|75|6||

.

etAva.this much-ntam aham.I- kAla.time.m a‑non/without.Viveka.Discernment.ena

yojita.xx-A by/with sva.Ur.own.saMkalpa.Concept-samuttha.sprung.up-ena

by/with vetAla.Wetaala.Zombie-ena iva.like/as.if

bAlika.A

.

I was,

for quite some little time,

tied.up in nonDiscernment of the phantom of

a self-concept

like a boy scared by a Zombie

.

*vlm.p.6 "I have passed a long period in my ignorance. I was carried away like a child by the demon of the evil genius of earthly desires.

x

xx05 06

 

07

इदानीम् उपशान्तो सौ स्व.विचारणया स्वयम्

idAnIm upazAnta:_asau sva.vicAraNayA svayam |

ईप्सितानि_इप्सितैर् अर्थः को भवेत् कलितैर् मम ॥३।७५।७॥

IpsitAni_ipsitai:_artha: ka:_ bhavet kalitai:_mama ||3|75|7||

.

idAnIm upazAnta:_asau

sva.vicAraNayA svayam

IpsitAni_ipsitai:_artha:

ka: bhavet kalitai: mama

.

having come to this inner peace

through self-Inquiry,

by myself,

what thing is there to wish or not wish.for

for me

?

*vlm.p.7 This desire is now brought under subjection by the power of my reasoning. So of what value are all the objects of my desire to my soul?"

 

Vasishtha continued—

 

08

इति निश्चय-युक्ताम् ताम् सूचीम् कर्म.इन्द्रिय.उज्झिताम्

iti nizcaya-yuktAm tAm sUcIm karma.indriya.ujjhitAm |

तूष्णीम् स्थिताम् .नियतिः * पश्यन् भगवान् स्थितः ॥३।७५।८॥

tUSNIm sthitAm sa.niyati: sa* pazyan bhagavAn sthita: ||3|75|8||

.

iti nizcaya-yuktAm

tAm sUcIm

karma.indriya.ujjhitAm

tUSNIm sthitAm sa.niyati:

sa* pazyan bhagavAn sthita:

.

such being her conviction,

Suuchii.Pin,

with her organs of activity quieted,

sat silent

.

like Destiny

the Lord

stood there watching

.

*vlm.p.8 The lord of creatures kept looking on Suchi sitting with her mind fixed in her silent meditation and resigned to her destiny. She was quite withdrawn from all external sensations and from the use of her bodily organs.

 

09

ब्रह्मा पुनर् उवाच_इदम् वीतरागाम् प्रसन्न-धीः

brahmA puna:_uvAca_idam vItarAgAm prasanna-dhI: |

वरम् पुत्रि गृहाण त्वम् किम्चित् कालम् भूतले ॥३।७५।९॥

varam putri gRhANa tvam kim.cit kAlam ca bhUtale ||3|75|9||

.

brahmA punar uvAca - Brahmaa again said – idam – this – vItarAga.dispassionate-Am

prasanna.xx-dhI.thot.: =

vara.Boon/wish\best-.m putri.girl- gRhANa.you.shd.grasp/take tvam +  kimcit.any.thing/whatever-  kala.indistinct/weak-.m ca.and.too -  bhUtala.on.the.face.of.the/Earth-.e

...

then

Brahmaa spoke.to her again

in her dispassion

with this simple thought

:

*vlm.p.9 brahma, with the kindness of his heart, again approached the indifferent woman and said, "Receive your desired blessing and live to enjoy for sometime longer on earth.

x

xx07 08 09

 

Brahmaa the Immense declared—

10

भोगान् भुक्त्वा ततः पश्चाद् गमिष्यसि परम् पदम्

bhogAn bhuktvA tata: pazcAt_gamiSyasi param padam |

अव्यावृत्ति-स्वरूपाया* नियतेर् एष* निश्चयः ॥३।७५।१०॥

a.vyAvRtti-svarUpAyA* niyate:_eSa* nizcaya: ||3|75|10||

.

...

when you've enjoyed your full reward

you'll go.on to the Supreme State

of destiny

without rejecting form

.

bhogAn bhuktvA tata: pazcAt

gamiSyasi param padam

a.vyAvRtti-svarUpAyA*

niyate:_eSa* nizcaya:

.

*vlm.10. Then having enjoyed the joys of life, thou shalt attain the blissful state from which thou shalt have no more to return here, and this is the fixed decree destined for all living beings on earth.

 

11-12

तपसा_अनेन संकल्पः .लो स्तु तव_उत्तमे

tapasA_anena saMkalpa: sa.phala:_astu tava_uttame |

पीना भव पुनः शैले हिम-कानन-राक्षसी ॥३।७५।११॥

pInA bhava puna: zaile hima-kAnana-rAkSasI ||3|75|11||

यया पूर्वम् वियुक्ता_असि तन्वा जलद-रूपया

yayA pUrvam viyuktA_asi tanvA jalada-rUpayA |

बीज.अन्तर्-वृक्षता पुत्रि बृहद्.वृक्षतया यथा ॥३।७५।१२॥

bIja.antar-vRkSatA putri bRhat-vRkSatayA yathA ||3|75|12||

.

tapasA_anena saMkalpa:

sa.phala:_astu tava_uttame

pInA bhava puna: zaile

hima-kAnana-rAkSasI

yayA pUrvam viyuktA_asi

tanvA jalada-rUpayA

bIja.antar-vRkSatA putri

bRhat.vRkSatayA yathA

.

be sure of it

by virtue of your tapas let the fruit you have conceived be yours,

High Lady

!

you will

once again

be fat as any snowy.mountain-forest=Demoness,

like that again,

the body that you used.to.be,

a mighty thundercloud

.

your body is a shoot, dear girl, that will grow to greatness again

.

*vlm.p.11 By merit of your tapas, O best of womankind, let your desire be crowned with success! Resume your former physical form and remain as a rakshasi in this mountain forest."

*vlm.p.12. "Regain your cloud-like shape of which you are deprived at present, and revive like a sprout from your pin-like root to become like a big tree growing out of its small root and little seed.

x

xx10 11 12

 

13

योगम् एष्यसि भूयश् तत्त्व.अन्तर्.बीज-रूपिणी

yogam eSyasi bhUya:_ca tattva.antar.bIja-rUpiNI |

तथ_एव रस-सेकेन लतया_इव_अङ्कुर-स्थितिः ॥३।७५।१३॥

tatha_eva rasa-sekena latayA_iva_aGkura-sthiti: ||3|75|13||

.

yogam eSyasi bhUya:_ca

tattva.antar.bIja-rUpiNI

tatha_eva rasa-sekena

latayA_iva_aGkura-sthiti:

.

you'll quickly be united with

the elemental form

within,

just as a shoot, flooded with sap, becomes a vine

.

*vlm.p.13. You shall get an inward supply of serum from your muscle tendon, like a plant gets its sap from the seeded grain. The circulation of that juice will cause growth like that of a germ from the ingrained seed.

 

14

बाधाम् विदित-वेद्यत्वान् लोके करिष्यसि

bAdhAm vidita-vedyatvAn na ca loke kariSyasi |

अन्तःशुद्धा स्पन्दवती शारदि_इव_अभ्र-मण्डली ॥३।७५।१४॥

anta:zuddhA spandavatI zAradi_iva_abhra-maNDalI ||3|75|14||

.

bAdhAm vidita-vedyatvAn

na ca loke kariSyasi

anta:zuddhA spandavatI

zAradi iva abhra-maNDalI

.

knowing what's to.be.known

you will be no trouble in the world,

inwardly pure,

like a huge autumn cloud

.

*vlm.p.14 Your knowledge of truth has no fear of falling into the difficulties of the world. On the contrary, the righteousness of your soul will lead you like a huge, heavy cloud with its pure water high in the heaven, in spite of the blasting gusts of wind."

 

15-16

अश्रान्त-ध्यान-निरता कदाचिल् लीलया यदि

azrAnta-dhyAna-niratA kadAcit_lIlayA yadi |

भविष्यसि बही.रूपा सर्व.आत्म-ध्यान-रूपिणी ॥३।७५।१५॥

bhaviSyasi bahI.rUpA sarva.Atma-dhyAna-rUpiNI ||3|75|15||

व्यवहार.आत्मक-ध्यान-धारणाधार-रूपिणी

vyavahAra.Atmaka-dhyAna-dhAraNAdhAra-rUpiNI |

वात-स्वभाववद् देह-परिस्पन्दाद् विलासिनी ॥३।७५।१६॥

vAta-svabhAvavat_deha-parispandAt_vilAsinI ||3|75|16||

.

azrAnta-dhyAna-niratA kadAcit_lIlayA yadi

bhaviSyasi bahi:.rUpA sarva.Atma-dhyAna-rUpiNI

vyavahAra.Atmaka-dhyAna-dhAraNAdhAra-rUpiNI

vAta-svabhAvavat_deha-parispandAt_vilAsinI

.

whenever you may please to be

without attachment of your thought

you will become the external and meditative form of the All.Self

:

a form that carries.on supported by meditative imagining

much like the play of prANic Airs

activating the body

.

*vlm.p.15 "By your constant practice of yoga meditation, you have accustomed yourself to a state of death-like samAdhi. For your intellectual delight, you have thereby become assimilated into the trance of your meditation. *vlm.p.16 But your meditation must be compatible with your worldly affairs, and the body like the breeze, is nourished best by its constant agitation.

x

xx13 14 15 16

 

17

तदा विरोधिनी पुत्रि स्वकर्म-स्पन्द-रोधिनी

tadA virodhinI putri svakarma-spanda-rodhinI |

न्यायेन क्षुन्.निवृत्त्य्-अर्थम् भूत-बाधाम् करिष्यसि ॥३।७५।१७॥

nyAyena kSut.nivRtti-artham bhUta-bAdhAm kariSyasi ||3|75|17||

.

tadA virodhinI putri

svakarma-spanda-rodhinI

nyAyena kSut.nivRtti-artham

bhUta-bAdhAm kariSyasi

.

then, daughter, as an obstacle

effected by the motion of your own karma

accordingly

to appease your appetite

you'll be a burden for beings

.

*vlm.p.17 Therefore, my daughter, you are acting contrary to nature by avoiding the action that your nature requires."

"There can be no objection to your slaughter of animal life under proper bounds.

*AS. Then you, my child, will block the natural tendencies to act (svakarma-spandarodhinI) by resistance (virodhinI), and will be a hardship to the living (bhUtabAdhAm kariSyasi) only for properly (nyAyena) ending your hunger (kSunnivRtyartham). *Starting from v. 15, it is describing what will happen when she stops her internal concentration and starts observing the outside "bhaviSyasi bahIrUpA". Then you, my child, will block the natural tendencies to act (svakarma-spandarodhinI) by resistance (virodhinI), and will be a hardship to the living (bhUtabAdhAm kariSyasi) only for properly (nyAyena) ending your hunger (kSunnivRtyartham)

 

18

भविष्यसि न्याय-वृत्तिर् लोके त्व्_अ=न्याय-बाधिका

bhaviSyasi nyAya-vRtti:_loke tu_a=nyAya-bAdhikA |

जीवन्मुक्ततया देहे स्वविवेक.एक-पालिका ॥३।७५।१८॥

jIvanmuktatayA dehe sva.viveka-eka-pAlikA ||3|75|18||

.

bhaviSyasi nyAya-vRtti:

loke tu_a-nyAya-bAdhikA

jIvanmuktatayA dehe

svaviveka.eka-pAlikA

.

then you'll become

an example to the world

untroubled,

Living-Free in the body

on.guard with self.Discerning viveka."

*vlm.p.18 Therefore act within the bounds of justice and refrain from all acts of injustice in the world. Stick steadfastly to reason if you should like to live liberated in this life."

x

xx17 18

 

19

इत्य्_उक्त्वा गगन-तलाज् जगाम देव:

iti_uktvA gagana-talAt_jagAma deva:

सूची सा भवतु मम_इति किम् विरोध:

sUcI sA bhavatu mama_iti kim virodha: |

रागो वा_अब्जज-वचन.अर्थ-वारणे ऽस्मिन्न्

rAga:_vA_abjaja-vacana.artha-vAraNe_asmin*

अत्यन्त: स्व.तनु-मयी मनाग् बभूव ॥३।७५।१९॥

atyanta: sva.tanu-mayI manAk_babhUva ||3|75|19||

.

so it was that the god spoke

from the height of heaven

to sUchI.Pin

.

"Let it be so for me"

she said,

"what's the problem?"

and so

according.with the boon granted her by the Lotus.born brahmA,

she began to resume that huge formation,

her body

.

iti_uktvA gagana-talAt_jagAma deva:

sUcI sA bhavatu mama_iti kim virodha:

rAga:_vA_abjaja-vacana.artha-vAraNe_asmin*

atyanta: sva.tanu-mayI manAk_babhUva

.

*vlm.p.19 Saying so far, the god disappeared from below to his heavenly sphere, when Suchi said to him, "Be it so. I have no objection to this."Then, as she thought in her mind that she had no cause to be dissatisfied with the decree of the lotus-born brahma, she found herself immediately in possession of her former body.

 

20

प्रादेशः प्रथमम् अभूत् ततो ऽपि हस्तः

prAdeza: prathamam abhUt tata:_api hasta:_

व्यामश् _अप्य्_अथ विटपस् ततो ऽभ्र-माला

vyAma:_ca_api_atha viTapa:_tata:_abhra-mAlA |

सा_उद्यत् स्व.अवयव-लता बभौ निमेषात्

sA_udyat sva.avayava-latA babhau nimeSAt

संकल्प-द्रुम-कणिक.अङ्कुर-क्रमेण ॥३।७५।२०॥

saMkalpa-druma-kaNika.aGkura-krameNa ||3|75|20||

.

sA_udyat_sva..avayava-latA babhau nimeSAt

saMkalpa-druma-kaNika.aGkura-krameNa

.

firstly she was a thumbspan

then a handspan

then arms-width

then the size of a bush

and then a cloudstream -

she rose at once,

her body like a growing vine,

a conceptual progression

from seed to shoot to tree

.

*vlm.p.20 She came to be of the measure of a span at first, then of a cubit, and next a full fathom in length. She was quickly increasing in height. She grew up like a tree until she was in the form of a cloud. She had all the members of the body added to her instantly, in the manner of the growth of the tree of human desire.

 

21

तद्_गात्राण्य्_अविकल.शक्तिमन्ति देहाद्

tat.gAtrANi_a.vikala-zaktimanti dehAt

उद्भूतान्य्_अथ करण.इन्द्रियाणि सम्यक्

udbhUtAni_atha karaNa.indriyANi samyak |

संकल्प.द्रुम-वन=पुष्पवत्.समन्ताद्

saMkalpa.druma-vana=puSpavat.samantAt

बीज.ओघानि_अलम् अभवन्_तिरोहितानि ॥३।७५।२१॥

bIja.oghAni_alam abhavan_tirohitAni ||3|75|21||

.

tat.gAtrANi_a-vikala-zaktimanti dehAt

udbhUtAni_atha karaNa.indriyANi samyak x

saMkalpa.druma-vana=puSpavat.samantAt

bIja.oghAni_alam abhavan_tirohitAni

.

such bodies

unimpaired in their powers

spring from one body

together with the karmic organs

and so a multitude of seeds becomes an undergrowth,

conceiving seeds

and trees

and forests

.

*vlm.p.21 From the fibrous form of Suchi, the needle which was without form or feature, body, blood, bones, flesh or strength, there grew up all the parts and limbs at once. Just so the fancied garden of our desire suddenly springs up with all its green foliage and fruits and flowers from their hidden state.

x

xx19 20 21

 

om

सर्ग .७५

वसिष्ठ* उवाच

vasiSTha* uvAca |

अथ वर्ष-सहस्रेण ताम् पितामह* आययौ

atha varSa-sahasreNa tAm pitAmaha* Ayayau |

वरम् पुत्रि गृहाण इति व्याजहार नभस्तलाम् ॥३।७५।१॥

varam putri gRhANa iti vyAjahAra nabhastalAm ||3|75|1||

सूची कर्म.इन्द्रिय.अभावाज् जीव-मात्र-कलावती

sUcI karma.indriya.abhAvAt jIva-mAtra-kalAvatI |

किम्चित् व्याजहार_अस्मै चिन्तयाम्.आस केवलम् ॥३।७५।२॥

na kim.cit vyAjahAra_asmai cintayAm.Asa kevalam ||3|75|2||

सूछ्य्_उवाच

sUchy_uvAca |

पूर्णा_अस्मि गत-संदेहा किम् वरेण करोम्य्_अहम्

pUrNA_asmi gata-saMdehA kim vareNa karomi_aham |

शाम्यामि परिनिर्वामि सुखाम्.आसे केवलम् ॥३।७५।३॥

zAmyAmi parinirvAmi sukhAm.Ase ca kevalam ||3|75|3||

ज्ञातम् ज्ञातव्यम् अखिलम् शान्ता संदेह-जालिका

jJAtam jJAtavyam akhilam zAntA saMdeha-jAlikA |

स्व.विवेको विकसितः किम् अन्येन प्रयोजनम् ॥३।७५।४॥

sva.viveka:_vikasita: kim anyena prayojanam ||3|75|4||

यथा स्थिता_इयम् अस्मि_इह संतिष्ठा_इयम् तथा_एव हि

yathA sthitA_iyam asmi_iha saMtiSThA_iyam tathA_eva hi |

सत्य.असत्य-कलाम् एव त्यक्त्वा किम् इतरेण मे ॥३।७५।५॥

satya.asatya-kalAm eva tyaktvA kim itareNa me ||3|75|5||

एतावन्तम् अहम् कालम् -विवेकेन योजिता

etAvantam aham kAlam a-vivekena yojitA |

स्व.संकल्प-समुत्थेन वेतालेन_इव बालिका ॥३।७५।६॥

sva.saMkalpa-samutthena vetAlena_iva bAlikA ||3|75|6||

इदानीम् उपशान्तो सौ स्व.विचारणया स्वयम्

idAnIm upazAnta:_asau sva.vicAraNayA svayam |

ईप्सितानि_इप्सितैर् अर्थः को भवेत् कलितैर् मम ॥३।७५।७॥

IpsitAni_ipsitai:_artha: ka:_ bhavet kalitai:_mama ||3|75|7||

इति निश्चय-युक्ताम् ताम् सूचीम् कर्म.इन्द्रिय.उज्झिताम्

iti nizcaya-yuktAm tAm sUcIm karma.indriya.ujjhitAm |

तूष्णीम् स्थिताम् .नियतिः * पश्यन् भगवान् स्थितः ॥३।७५।८॥

tUSNIm sthitAm sa.niyati: sa* pazyan bhagavAn sthita: ||3|75|8||

ब्रह्मा पुनर् उवाच_इदम् वीतरागाम् प्रसन्न-धीः

brahmA puna:_uvAca_idam vItarAgAm prasanna-dhI: |

वरम् पुत्रि गृहाण त्वम् किम्चित् कालम् भूतले ॥३।७५।९॥

varam putri gRhANa tvam kim.cit kAlam ca bhUtale ||3|75|9||

भोगान् भुक्त्वा ततः पश्चाद् गमिष्यसि परम् पदम्

bhogAn bhuktvA tata: pazcAt_gamiSyasi param padam |

अव्यावृत्ति-स्वरूपाया* नियतेर् एष* निश्चयः ॥३।७५।१०॥

a.vyAvRtti-svarUpAyA* niyate:_eSa* nizcaya: ||3|75|10||

तपसा_अनेन संकल्पः .लो स्तु तव_उत्तमे

tapasA_anena saMkalpa: sa.phala:_astu tava_uttame |

पीना भव पुनः शैले हिम-कानन-राक्षसी ॥३।७५।११॥

pInA bhava puna: zaile hima-kAnana-rAkSasI ||3|75|11||

यया पूर्वम् वियुक्ता_असि तन्वा जलद-रूपया

yayA pUrvam viyuktA_asi tanvA jalada-rUpayA |

बीज.अन्तर्-वृक्षता पुत्रि बृहद्.वृक्षतया यथा ॥३।७५।१२॥

bIja.antar-vRkSatA putri bRhat-vRkSatayA yathA ||3|75|12||

योगम् एष्यसि भूयश् तत्त्व.अन्तर्.बीज-रूपिणी

yogam eSyasi bhUya:_ca tattva.antar.bIja-rUpiNI |

तथ_एव रस-सेकेन लतया_इव_अङ्कुर-स्थितिः ॥३।७५।१३॥

tatha_eva rasa-sekena latayA_iva_aGkura-sthiti: ||3|75|13||

बाधाम् विदित-वेद्यत्वान् लोके करिष्यसि

bAdhAm vidita-vedyatvAn na ca loke kariSyasi |

अन्तःशुद्धा स्पन्दवती शारदि_इव_अभ्र-मण्डली ॥३।७५।१४॥

anta:zuddhA spandavatI zAradi_iva_abhra-maNDalI ||3|75|14||

अश्रान्त-ध्यान-निरता कदाचिल् लीलया यदि

azrAnta-dhyAna-niratA kadAcit_lIlayA yadi |

भविष्यसि बही.रूपा सर्व.आत्म-ध्यान-रूपिणी ॥३।७५।१५॥

bhaviSyasi bahI.rUpA sarva.Atma-dhyAna-rUpiNI ||3|75|15||

व्यवहार.आत्मक-ध्यान-धारणाधार-रूपिणी

vyavahAra.Atmaka-dhyAna-dhAraNAdhAra-rUpiNI |

वात-स्वभाववद् देह-परिस्पन्दाद् विलासिनी ॥३।७५।१६॥

vAta-svabhAvavat_deha-parispandAt_vilAsinI ||3|75|16||

तदा विरोधिनी पुत्रि स्वकर्म-स्पन्द-रोधिनी

tadA virodhinI putri svakarma-spanda-rodhinI |

न्यायेन क्षुन्.निवृत्त्य्-अर्थम् भूत-बाधाम् करिष्यसि ॥३।७५।१७॥

nyAyena kSut.nivRtti-artham bhUta-bAdhAm kariSyasi ||3|75|17||

भविष्यसि न्याय-वृत्तिर् लोके त्व्_अ=न्याय-बाधिका

bhaviSyasi nyAya-vRtti:_loke tu_a=nyAya-bAdhikA |

जीवन्मुक्ततया देहे स्वविवेक.एक-पालिका ॥३।७५।१८॥

jIvanmuktatayA dehe sva.viveka-eka-pAlikA ||3|75|18||

इत्य्_उक्त्वा गगन-तलाज् जगाम देव:

iti_uktvA gagana-talAt_jagAma deva:

सूची सा भवतु मम_इति किम् विरोध:

sUcI sA bhavatu mama_iti kim virodha: |

रागो वा_अब्जज-वचन.अर्थ-वारणे ऽस्मिन्न्

rAga:_vA_abjaja-vacana.artha-vAraNe_asmin*

अत्यन्त: स्व.तनु-मयी मनाग् बभूव ॥३।७५।१९॥

atyanta: sva.tanu-mayI manAk_babhUva ||3|75|19||

प्रादेशः प्रथमम् अभूत् ततो ऽपि हस्तः

prAdeza: prathamam abhUt tata:_api hasta:_

व्यामश् _अप्य्_अथ विटपस् ततो ऽभ्र-माला

vyAma:_ca_api_atha viTapa:_tata:_abhra-mAlA |

सा_उद्यत् स्व.अवयव-लता बभौ निमेषात्

sA_udyat sva.avayava-latA babhau nimeSAt

संकल्प-द्रुम-कणिक.अङ्कुर-क्रमेण ॥३।७५।२०॥

saMkalpa-druma-kaNika.aGkura-krameNa ||3|75|20||

तद्_गात्राण्य्_अविकल.शक्तिमन्ति देहाद्

tat.gAtrANi_a.vikala-zaktimanti dehAt

उद्भूतान्य्_अथ करण.इन्द्रियाणि सम्यक्

udbhUtAni_atha karaNa.indriyANi samyak |

संकल्प.द्रुम-वन=पुष्पवत्.समन्ताद्

saMkalpa.druma-vana=puSpavat.samantAt

बीज.ओघानि_अलम् अभवन्_तिरोहितानि ॥३।७५।२१॥

bIja.oghAni_alam abhavan_tirohitAni ||3|75|21||

||

३०७६

fm3076 1.ag16 A Problem with Rules .z17

https://www.dropbox.com/s/wu97ye7tfkwggim/fm3076%201.ag16%20A%20Problem%20with%20Rules%20.z17.docx?dl=0

 

+++

 

FM.Canto 3.75

sUchI.Pin Regains her Body

Vasishtha said—

3.75.1 02

Suuchii.Pin said–

03 04 05 06 07

Vasishtha said—

08 09

Brahmaa said–

10 11 12 13 14 15 16 17 18 19 20 21

||

 

+++

 

04|05|02|06|07|03|08|11|10|12|13|14|14|15|16|17|18|20|04|21|18|22|01|05|02|03|06|07|08|09|09|08|10|11|12|13|10|14|15|16|17|19|19|20|19|18|21|22|04|01|02|03|09|

 

 

 

 

fm3075 1.ag15 sUchI.Pin Regains her Body .z21 -.docx

Jiva Das

unread,
Feb 2, 2021, 7:33:51 AMFeb 2
to yoga vasishtha

वसिष्ठ* उवाच

vasiSTha* uvAca |

अथ वर्ष*सहस्रेण ताम् पितामह* आययौ

atha varSa*sahasreNa tAm pitAmaha* Ayayau |

वरम् पुत्रि गृहाण इति व्याजहार नभस्तलाम् ॥३।७५।१॥

varam putri gRhANa iti vyAjahAra nabhastalAm ||3|75|1||

सूची कर्म.इन्द्रिय.अभावाज् जीव*मात्र*कलावती

sUcI karma.indriya.abhAvAt jIva*mAtra*kalAvatI |

किम्चित् व्याजहार_अस्मै चिन्तयाम्.आस केवलम् ॥३।७५।२॥

na kim.cit vyAjahAra_asmai cintayAm.Asa kevalam ||3|75|2||

सूछ्य्_उवाच

sUchi uvAca |

पूर्णा_अस्मि गत*संदेहा किम् वरेण करोम्य्_अहम्

pUrNA_asmi gata*saMdehA kim vareNa karomi_aham |

शाम्यामि परिनिर्वामि सुखाम्.आसे केवलम् ॥३।७५।३॥

zAmyAmi parinirvAmi sukhAm.Ase ca kevalam ||3|75|3||

ज्ञातम् ज्ञातव्यम् अखिलम् शान्ता संदेह*जालिका

jJAtam jJAtavyam akhilam zAntA saMdeha*jAlikA |

स्व.विवेको विकसितः किम् अन्येन प्रयोजनम् ॥३।७५।४॥

sva.viveka:_vikasita: kim anyena prayojanam ||3|75|4||

यथा स्थिता_इयम् अस्मि_इह संतिष्ठा_इयम् तथा_एव हि

yathA sthitA_iyam asmi_iha saMtiSThA_iyam tathA_eva hi |

सत्य.असत्य*कलाम् एव त्यक्त्वा किम् इतरेण मे ॥३।७५।५॥

satya.asatya*kalAm eva tyaktvA kim itareNa me ||3|75|5||

एतावन्तम् अहम् कालम् *विवेकेन योजिता

etAvantam aham kAlam a*vivekena yojitA |

स्व.संकल्प*समुत्थेन वेतालेन_इव बालिका ॥३।७५।६॥

sva.saMkalpa*samutthena vetAlena_iva bAlikA ||3|75|6||

इदानीम् उपशान्तो ऽसौ स्व.विचारणया स्वयम्

idAnIm upazAnta:_asau sva.vicAraNayA svayam |

ईप्सितानि_इप्सितैर् अर्थः को भवेत् कलितैर् मम ॥३।७५।७॥

IpsitAni_ipsitai:_artha: ka:_ bhavet kalitai:_mama ||3|75|7||

इति निश्चय*युक्ताम् ताम् सूचीम् कर्म.इन्द्रिय.उज्झिताम्

iti nizcaya*yuktAm tAm sUcIm karma.indriya.ujjhitAm |

तूष्णीम् स्थिताम् .नियतिः * पश्यन् भगवान् स्थितः ॥३।७५।८॥

tUSNIm sthitAm sa.niyati: sa* pazyan bhagavAn sthita: ||3|75|8||

ब्रह्मा पुनर् उवाच_इदम् वीतरागाम् प्रसन्न*धीः

brahmA puna:_uvAca_idam vItarAgAm prasanna*dhI: |

वरम् पुत्रि गृहाण त्वम् किम्चित् कालम् भूतले ॥३।७५।९॥

varam putri gRhANa tvam kim.cit kAlam ca bhUtale ||3|75|9||

भोगान् भुक्त्वा ततः पश्चाद् गमिष्यसि परम् पदम्

bhogAn bhuktvA tata: pazcAt_gamiSyasi param padam |

अव्यावृत्ति*स्वरूपाया* नियतेर् एष* निश्चयः ॥३।७५।१०॥

a.vyAvRtti*svarUpAyA* niyate:_eSa* nizcaya: ||3|75|10||

तपसा_अनेन संकल्पः .फलो ऽस्तु तव_उत्तमे

tapasA_anena saMkalpa: sa.phala:_astu tava_uttame |

पीना भव पुनः शैले हिम*कानन*राक्षसी ॥३।७५।११॥

pInA bhava puna: zaile hima*kAnana*rAkSasI ||3|75|11||

यया पूर्वम् वियुक्ता_असि तन्वा जलद*रूपया

yayA pUrvam viyuktA_asi tanvA jalada*rUpayA |

बीज.अन्तर्*वृक्षता पुत्रि बृहद्.वृक्षतया यथा ॥३।७५।१२॥

bIja.antar*vRkSatA putri bRhat*vRkSatayA yathA ||3|75|12||

योगम् एष्यसि भूयश् तत्त्व.अन्तर्.बीज*रूपिणी

yogam eSyasi bhUya:_ca tattva.antar.bIja*rUpiNI |

तथ_एव रस*सेकेन लतया_इव_अङ्कुर*स्थितिः ॥३।७५।१३॥

tatha_eva rasa*sekena latayA_iva_aGkura*sthiti: ||3|75|13||

बाधाम् विदित*वेद्यत्वान् लोके करिष्यसि

bAdhAm vidita*vedyatvAn na ca loke kariSyasi |

अन्तःशुद्धा स्पन्दवती शारदि_इव_अभ्र*मण्डली ॥३।७५।१४॥

anta:zuddhA spandavatI zAradi_iva_abhra*maNDalI ||3|75|14||

अश्रान्त*ध्यान*निरता कदाचिल् लीलया यदि

azrAnta*dhyAna*niratA kadAcit_lIlayA yadi |

भविष्यसि बही.रूपा सर्व.आत्म*ध्यान*रूपिणी ॥३।७५।१५॥

bhaviSyasi bahI.rUpA sarva.Atma*dhyAna*rUpiNI ||3|75|15||

व्यवहार.आत्मक*ध्यान*धारणाधार*रूपिणी

vyavahAra.Atmaka*dhyAna*dhAraNAdhAra*rUpiNI |

वात*स्वभाववद् देह*परिस्पन्दाद् विलासिनी ॥३।७५।१६॥

vAta*svabhAvavat_deha*parispandAt_vilAsinI ||3|75|16||

तदा विरोधिनी पुत्रि स्वकर्म*स्पन्द*रोधिनी

tadA virodhinI putri svakarma*spanda*rodhinI |

न्यायेन क्षुन्.निवृत्त्य्*अर्थम् भूत*बाधाम् करिष्यसि ॥३।७५।१७॥

nyAyena kSut.nivRtti*artham bhUta*bAdhAm kariSyasi ||3|75|17||

भविष्यसि न्याय*वृत्तिर् लोके त्व्_अ=न्याय*बाधिका

bhaviSyasi nyAya*vRtti:_loke tu_a=nyAya*bAdhikA |

जीवन्मुक्ततया देहे स्वविवेक.एक*पालिका ॥३।७५।१८॥

jIvanmuktatayA dehe sva.viveka*eka*pAlikA ||3|75|18||

इत्य्_उक्त्वा गगन*तलाज् जगाम देव:

iti_uktvA gagana*talAt_jagAma deva:

सूची सा भवतु मम_इति किम् विरोध:

sUcI sA bhavatu mama_iti kim virodha: |

रागो वा_अब्जज*वचन.अर्थ*वारणे ऽस्मिन्न्

rAga:_vA_abjaja*vacana.artha*vAraNe_asmin*

अत्यन्त: स्व.तनु*मयी मनाग् बभूव ॥३।७५।१९॥

atyanta: sva.tanu*mayI manAk_babhUva ||3|75|19||

प्रादेशः प्रथमम् अभूत् ततो ऽपि हस्तः

prAdeza: prathamam abhUt tata:_api hasta:_

व्यामश् _अप्य्_अथ विटपस् ततो ऽभ्र*माला

vyAma:_ca_api_atha viTapa:_tata:_abhra*mAlA |

सा_उद्यत् स्व.अवयव*लता बभौ निमेषात्

sA_udyat sva.avayava*latA babhau nimeSAt

संकल्प*द्रुम*कणिक.अङ्कुर*क्रमेण ॥३।७५।२०॥

saMkalpa*druma*kaNika.aGkura*krameNa ||3|75|20||

तद्_गात्राण्य्_अविकल.शक्तिमन्ति देहाद्

tat.gAtrANi_a.vikala*zaktimanti dehAt

उद्भूतान्य्_अथ करण.इन्द्रियाणि सम्यक्

udbhUtAni_atha karaNa.indriyANi samyak |

संकल्प.द्रुम*वन=पुष्पवत्.समन्ताद्

saMkalpa.druma*vana=puSpavat.samantAt

बीज.ओघानि_अलम् अभवन्_तिरोहितानि ॥३।७५।२१॥

bIja.oghAni_alam abhavan_tirohitAni ||3|75|21||

||

 

om

 

 

FM.3.75

 

SÛCHÎ.PIN REGAINS HER BODY

 

VASISHTHA said—

 

अथ वर्ष.सहस्रेण ताम् पितामह* आययौ

atha varSa.sahasreNa tAm pitAmaha* Ayayau |

वरम् पुत्रि गृहाण इति व्याजहार नभस्तलाम् ॥३।७५।१॥

varam putri gRhANa iti vyAjahAra nabhastalAm ||3|75|1||

.

atha varSa.sahasreNa . and so after a thousand years

tAm . to her pitAmaha Ayayau . The Grandfather came

varam putri gRhANa . "your wish, girl, take"

iti

vi.A.jahAra

##hR.#AhR.#vyAhR

nabhastalAm

.

after a thousand years or so

the GrandFather Brahmaa appeared

.

"Take a boon, girl!"

the dark sky

declared

.

*vlm.p.1. vasiShTha continued:—After a thousand years of long and painful tapas by Suchi, brahma, the great father of creation, appeared to her under his pavilion of the sky and bade her accept the boon she preferred.

 

सूची कर्म.इन्द्रिय.अभावाज् जीव.मात्र.कलावती

sUcI karma.indriya.abhAvAt jIva.mAtra.kalAvatI |

किम्चित् व्याजहार_अस्मै चिन्तयाम्.आस केवलम् ॥३।७५।२॥

na kim.cit vyAjahAra_asmai cintayAm.Asa kevalam ||3|75|2||

.

Suuchii Karma.indriya.senses.abhAva.nonBecoming/absence.At

jIva.mAtra.kalAvat.xx.I na kim.cit #vyAhR .

vyAjahAra_asmai

cintayAm.Asa kevalam

since sUchI.Pin was a needle,

she was speechless,

though living,

and so made no reply

but

these were her thoughts

:

*vlm.p.2 Suchi was absorbed in her tapas. Her vital principle of life, remaining dormant in her, wanted the external organs of sense to give utterance to her prayer. She remained only to think upon the choice she should make.

 

SûCHî.PIN thought—

 

पूर्णा_अस्मि गत.संदेहा किम् वरेण करोम्य्_अहम्

pUrNA_asmi gata.saMdehA kim vareNa karomi_aham |

शाम्यामि परिनिर्वामि सुखाम्.आसे केवलम् ॥३।७५।३॥

zAmyAmi parinirvAmi sukhAm.Ase ca kevalam ||3|75|3||

ज्ञातम् ज्ञातव्यम् अखिलम् शान्ता संदेह.जालिका

jJAtam jJAtavyam akhilam zAntA saMdeha.jAlikA |

स्व.विवेको विकसितः किम् अन्येन प्रयोजनम् ॥३।७५।४॥

sva.viveka:_vikasita: kim anyena prayojanam ||3|75|4||

.

I am full

—all my doubts gone—

what would I do with a Boon?

I am at peace within, I am at peace without

I'm totally happy

!

someone who's known what's to.be.known,

all her entangled doubts at rest,

with self.Discernment blossoming,—

what use has she for something else

?

*vlm.p.3 She thought to herself, "I am now a perfect being and I am delivered from my questions. Therefore, what blessing do I need to ask beyond this state of beatitude, bliss of contentment, and self.resignation which I already possess in my peace and tranquility?

*vlm.p.4 I have the knowledge of all that is to be known. I am free from the web of errors. My rationality is developed. What more is necessary for a perfect and rational being?

 

यथा स्थिता_इयम् अस्मि_इह संतिष्ठा_इयम् तथा_एव हि

yathA sthitA_iyam asmi_iha saMtiSThA_iyam tathA_eva hi |

सत्य.असत्य.कलाम् एव त्यक्त्वा किम् इतरेण मे ॥३।७५।५॥

satya.asatya.kalAm eva tyaktvA kim itareNa me ||3|75|5||

.

as.it.is

this I am here

:

for

this being so

I am just thus

.

when I've forsaken what is So

and what's not.So

what else is there for me

?

*vlm.p.5 Let me remain seated as I am in my present state. I am in the light of truth and quite removed from the darkness of untruth. What else is there for me to ask or accept?

.

yathA sthitA_iyam asmi_iha saMtiSThA_iyam tathA_eva hi satya.asatya.kalAm eva

tyaktvA kim itareNa me

 

एतावन्तम् अहम् कालम् .विवेकेन योजिता

etAvantam aham kAlam a.vivekena yojitA |

स्व.संकल्प.समुत्थेन वेतालेन_इव बालिका ॥३।७५।६॥

sva.saMkalpa.samutthena vetAlena_iva bAlikA ||3|75|6||

.

etAvantam aham kAlam a.vivekena yojitA sva.saMkalpa.samutthena

vetAlena_iva bAlikA

.

I was,

for quite some little time,

tied.up in nonDiscernment of the phantom of

a self.concept

like a boy scared by a Zombie

.

*vlm.p.6 "I have passed a long period in my ignorance. I was carried away like a child by the demon of the evil genius of earthly desires.

 

इदानीम् उपशान्तो ऽसौ स्व.विचारणया स्वयम्

idAnIm upazAnta:_asau sva.vicAraNayA svayam |

ईप्सितानि_इप्सितैर् अर्थः को भवेत् कलितैर् मम ॥३।७५।७॥

IpsitAni_ipsitai:_artha: ka:_ bhavet kalitai:_mama ||3|75|7||

.

having come to this inner peace

through self.Inquiry,

by myself,

what thing is there to wish or not wish.for

for me

?

idAnIm upazAnta:_asau sva.vicAraNayA svayam IpsitAni_ipsitai:_artha: ka: bhavet kalitai: mama

.

*vlm.p.7 This desire is now brought under subjection by the power of my reasoning. So of what value are all the objects of my desire to my soul?"

 

VASISHTHA continued—

 

इति निश्चय.युक्ताम् ताम् सूचीम् कर्म.इन्द्रिय.उज्झिताम्

iti nizcaya.yuktAm tAm sUcIm karma.indriya.ujjhitAm |

तूष्णीम् स्थिताम् .नियतिः * पश्यन् भगवान् स्थितः ॥३।७५।८॥

tUSNIm sthitAm sa.niyati: sa* pazyan bhagavAn sthita: ||3|75|8||

.

such being her conviction,

Suuchii.Pin,

with her organs of activity quieted,

sat silent

.

like Destiny

the Lord

stood there watching

.

iti nizcaya.yuktAm tAm sUcIm karma.indriya.ujjhitAm tUSNIm sthitAm sa.niyati: sa* pazyan bhagavAn sthita:

.

*vlm.p.8 The lord of creatures kept looking on Suchi sitting with her mind fixed in her silent meditation and resigned to her destiny. She was quite withdrawn from all external sensations and from the use of her bodily organs.

 

ब्रह्मा पुनर् उवाच_इदम् वीतरागाम् प्रसन्न.धीः

brahmA puna:_uvAca_idam vItarAgAm prasanna.dhI: |

वरम् पुत्रि गृहाण त्वम् किम्चित् कालम् भूतले ॥३।७५।९॥

varam putri gRhANa tvam kim.cit kAlam ca bhUtale ||3|75|9||

.

then

Brahmaa spoke.to her again

in her dispassion

with this simple thought

:

brahmA puna:_uvAca_idam . brahmA again said this

vItarAgAm prasanna.dhI: varam putri gRhANa tvam kim.cit kAlam ca bhUtale

.

*vlm.p.9 brahma, with the kindness of his heart, again approached the indifferent woman and said, "Receive your desired blessing and live to enjoy for sometime longer on earth.

 

BRAHMAA THE IMMENSE declared—

 

भोगान् भुक्त्वा ततः पश्चाद् गमिष्यसि परम् पदम्

bhogAn bhuktvA tata: pazcAt_gamiSyasi param padam |

अव्यावृत्ति.स्वरूपाया* नियतेर् एष* निश्चयः ॥३।७५।१०॥

a.vyAvRtti.svarUpAyA* niyate:_eSa* nizcaya: ||3|75|10||

.

take your boon, girl, for all your days on Earth

!

when you've enjoyed your full reward

you'll go.on to the Supreme State

of destiny

without rejecting form

.

bhogAn bhuktvA tata: pazcAt gamiSyasi param padam a.vyAvRtti.svarUpAyA* niyate:_eSa* nizcaya:

.

*vlm.10. Then having enjoyed the joys of life, thou shalt attain the blissful state from which thou shalt have no more to return here, and this is the fixed decree destined for all living beings on earth.

 

तपसा_अनेन संकल्पः .फलो ऽस्तु तव_उत्तमे

tapasA_anena saMkalpa: sa.phala:_astu tava_uttame |

पीना भव पुनः शैले हिम.कानन.राक्षसी ॥३।७५।११॥

pInA bhava puna: zaile hima.kAnana.rAkSasI ||3|75|11||

यया पूर्वम् वियुक्ता_असि तन्वा जलद.रूपया

yayA pUrvam viyuktA_asi tanvA jalada.rUpayA |

बीज.अन्तर्.वृक्षता पुत्रि बृहद्.वृक्षतया यथा ॥३।७५।१२॥

bIja.antar.vRkSatA putri bRhat.vRkSatayA yathA ||3|75|12||

.

tapasA anena saMkalpa: sa.phala: astu tava uttame pInA bhava puna: zaile hima.kAnana.rAkSasI yayA pUrvam viyuktA asi tanvA jalada.rUpayA bIja.antar.vRkSatA putri bRhat.vRkSatayA yathA

.

be sure of it

by virtue of your tapas let the fruit you have conceived be yours,

High Lady

!

you will

once again

be fat as any snowy.mountain.forest=Demoness,

like that again,

the body that you used.to.be,

a mighty thundercloud

.

your body is a shoot, dear girl, that will grow to greatness again

.

*vlm.p.11 By merit of your tapas, O best of womankind, let your desire be crowned with success! Resume your former physical form and remain as a rakshasi in this mountain forest."

*vlm.p.12. "Regain your cloud.like shape of which you are deprived at present, and revive like a sprout from your pin.like root to become like a big tree growing out of its small root and little seed.

 

योगम् एष्यसि भूयश् तत्त्व.अन्तर्.बीज.रूपिणी

yogam eSyasi bhUya:_ca tattva.antar.bIja.rUpiNI |

तथ_एव रस.सेकेन लतया_इव_अङ्कुर.स्थितिः ॥३।७५।१३॥

tatha_eva rasa.sekena latayA_iva_aGkura.sthiti: ||3|75|13||

.

you'll quickly be united with

the elemental form

within,

just as a shoot, flooded with sap, becomes a vine

.

yogam eSyasi bhUya:_ca tattva.antar.bIja.rUpiNI tatha_eva rasa.sekena latayA_iva_aGkura.sthiti:

.

*vlm.p.13. You shall get an inward supply of serum from your muscle tendon, like a plant gets its sap from the seeded grain. The circulation of that juice will cause growth like that of a germ from the ingrained seed.

 

बाधाम् विदित.वेद्यत्वान् लोके करिष्यसि

bAdhAm vidita.vedyatvAn na ca loke kariSyasi |

अन्तःशुद्धा स्पन्दवती शारदि_इव_अभ्र.मण्डली ॥३।७५।१४॥

anta:zuddhA spandavatI zAradi_iva_abhra.maNDalI ||3|75|14||

.

knowing what's to.be.known

you will be no trouble in the world,

inwardly pure,

like a huge autumn cloud

.

bAdhAm vidita.vedyatvAn na ca loke kariSyasi anta:zuddhA spandavatI zAradi iva abhra.maNDalI

.

*vlm.p.14 Your knowledge of truth has no fear of falling into the difficulties of the world. On the contrary, the righteousness of your soul will lead you like a huge, heavy cloud with its pure water high in the heaven, in spite of the blasting gusts of wind."

 

अश्रान्त.ध्यान.निरता कदाचिल् लीलया यदि

azrAnta.dhyAna.niratA kadAcit_lIlayA yadi |

भविष्यसि बही.रूपा सर्व.आत्म.ध्यान.रूपिणी ॥३।७५।१५॥

bhaviSyasi bahI.rUpA sarva.Atma.dhyAna.rUpiNI ||3|75|15||

व्यवहार.आत्मक.ध्यान.धारणाधार.रूपिणी

vyavahAra.Atmaka.dhyAna.dhAraNAdhAra.rUpiNI |

वात.स्वभाववद् देह.परिस्पन्दाद् विलासिनी ॥३।७५।१६॥

vAta.svabhAvavat_deha.parispandAt_vilAsinI ||3|75|16||

.

whenever you may please to be

without attachment of your thought

you will become the external and meditative form of the All.Self

:

a form that carries.on supported by meditative imagining

much like the play of prANic Airs

activating the body

.

azrAnta.dhyAna.niratA kadAcit lIlayA yadi bhaviSyasi bahi:.rUpA sarva.Atma.dhyAna.rUpiNI vyavahAra.Atmaka.dhyAna.dhAraNAdhAra.rUpiNI vAta.svabhAvavat deha.parispandAt vilAsinI

.

*vlm.p.15 "By your constant practice of yoga meditation, you have accustomed yourself to a state of death.like samAdhi. For your intellectual delight, you have thereby become assimilated into the trance of your meditation. *vlm.p.16 But your meditation must be compatible with your worldly affairs, and the body like the breeze, is nourished best by its constant agitation.

 

तदा विरोधिनी पुत्रि स्वकर्म.स्पन्द.रोधिनी

tadA virodhinI putri svakarma.spanda.rodhinI |

न्यायेन क्षुन्.निवृत्त्य्.अर्थम् भूत.बाधाम् करिष्यसि ॥३।७५।१७॥

nyAyena kSut.nivRtti.artham bhUta.bAdhAm kariSyasi ||3|75|17||

.

then, daughter, as an obstacle

effected by the motion of your own karma

accordingly

to appease your appetite

you'll be a burden for beings

.

tadA virodhinI putri svakarma.spanda.rodhinI nyAyena kSut.nivRtti.artham bhUta.bAdhAm kariSyasi

.

*vlm.p.17 Therefore, my daughter, you are acting contrary to nature by avoiding the action that your nature requires."

"There can be no objection to your slaughter of animal life under proper bounds.

*AS. Then you, my child, will block the natural tendencies to act (svakarma.spandarodhinI) by resistance (virodhinI), and will be a hardship to the living (bhUtabAdhAm kariSyasi) only for properly (nyAyena) ending your hunger (kSunnivRtyartham). *Starting from v. 15, it is describing what will happen when she stops her internal concentration and starts observing the outside "bhaviSyasi bahIrUpA". Then you, my child, will block the natural tendencies to act (svakarma.spandarodhinI) by resistance (virodhinI), and will be a hardship to the living (bhUtabAdhAm kariSyasi) only for properly (nyAyena) ending your hunger (kSunnivRtyartham)

 

भविष्यसि न्याय.वृत्तिर् लोके त्व्_अ=न्याय.बाधिका

bhaviSyasi nyAya.vRtti:_loke tu_a=nyAya.bAdhikA |

जीवन्मुक्ततया देहे स्वविवेक.एक.पालिका ॥३।७५।१८॥

jIvanmuktatayA dehe sva.viveka.eka.pAlikA ||3|75|18||

.

then you'll become

an example to the world

untroubled,

Living.Free in the body

on.guard with self.Discerning viveka"

.

bhaviSyasi nyAya.vRtti: loke tu_a.nyAya.bAdhikA jIvanmuktatayA dehe svaviveka.eka.pAlikA

.

*vlm.p.18 Therefore act within the bounds of justice and refrain from all acts of injustice in the world. Stick steadfastly to reason if you should like to live liberated in this life."

 

इत्य्_उक्त्वा गगन.तलाज् जगाम देव:

iti_uktvA gagana.talAt_jagAma deva:

सूची सा भवतु मम_इति किम् विरोध:

sUcI sA bhavatu mama_iti kim virodha: |

रागो वा_अब्जज.वचन.अर्थ.वारणे ऽस्मिन्न्

rAga:_vA_abjaja.vacana.artha.vAraNe_asmin*

अत्यन्त: स्व.तनु.मयी मनाग् बभूव ॥३।७५।१९॥

atyanta: sva.tanu.mayI manAk_babhUva ||3|75|19||

.

so it was that the god spoke

from the height of heaven

to sUchI.Pin

.

"Let it be so for me"

she said,

"what's the problem?"

and so

according.with the boon granted her by the Lotus.born brahmA,

she began to resume that huge formation,

her body

.

iti uktvA gagana.talAt jagAma deva: sUcI sA bhavatu mama iti kim virodha: rAga: vA abjaja.vacana.artha.vAraNe asmin* atyanta: sva.tanu.mayI manAk babhUva

.

*vlm.p.19 Saying so far, the god disappeared from below to his heavenly sphere, when Suchi said to him, "Be it so. I have no objection to this."Then, as she thought in her mind that she had no cause to be dissatisfied with the decree of the lotus.born brahma, she found herself immediately in possession of her former body.

 

प्रादेशः प्रथमम् अभूत् ततो ऽपि हस्तः

prAdeza: prathamam abhUt tata:_api hasta:_

व्यामश् _अप्य्_अथ विटपस् ततो ऽभ्र.माला

vyAma:_ca_api_atha viTapa:_tata:_abhra.mAlA |

सा_उद्यत् स्व.अवयव.लता बभौ निमेषात्

sA_udyat sva.avayava.latA babhau nimeSAt

संकल्प.द्रुम.कणिक.अङ्कुर.क्रमेण ॥३।७५।२०॥

saMkalpa.druma.kaNika.aGkura.krameNa ||3|75|20||

.

firstly she was a thumbspan

then a handspan

then arms.width

then the size of a bush

and then a cloudstream .

she rose at once,

her body like a growing vine,

a conceptual progression

from seed to shoot to tree

.

prAdeza: prathamam abhUt tata: api hasta: vyAma: ca api atha viTapa: tata: abhra.mAlA sA udyat sva..avayava.latA babhau nimeSAt saMkalpa.druma.kaNika.aGkura.krameNa

.

*vlm.p.20 She came to be of the measure of a span at first, then of a cubit, and next a full fathom in length. She was quickly increasing in height. She grew up like a tree until she was in the form of a cloud. She had all the members of the body added to her instantly, in the manner of the growth of the tree of human desire.

 

तद्_गात्राण्य्_अविकल.शक्तिमन्ति देहाद्

tat.gAtrANi_a.vikala.zaktimanti dehAt

उद्भूतान्य्_अथ करण.इन्द्रियाणि सम्यक्

udbhUtAni_atha karaNa.indriyANi samyak |

संकल्प.द्रुम.वन=पुष्पवत्.समन्ताद्

saMkalpa.druma.vana=puSpavat.samantAt

बीज.ओघानि_अलम् अभवन्_तिरोहितानि ॥३।७५।२१॥

bIja.oghAni_alam abhavan_tirohitAni ||3|75|21||

.

such bodies

unimpaired in their powers

spring from one body

together with the karmic organs

and so a multitude of seeds becomes an undergrowth,

conceiving seeds

and trees

and forests

.

tat.that/it/he.gAtra.xx.ANi a.vikala.xx.zaktimant.xx.i deha.gross.body.At udbhUta.xx.Ani atha.next/then karaNa.indriya.sense.organ.ANi samyak.xx saMkalpa.Concept.druma.tree.vana.forest/woods.puSpa.flower/blossom.vat.like.samanta.xx.At bIja.seed.anta.end\inner.ogha.flood\many.Ani alam.enuff/assez abhavan.xx. tirohita.xx.Ani

.

*vlm.p.21 From the fibrous form of Suchi, the needle which was without form or feature, body, blood, bones, flesh or strength, there grew up all the parts and limbs at once. Just so the fancied garden of our desire suddenly springs up with all its green foliage and fruits and flowers from their hidden state.

 

om

 

+++

 

FM.3.76

FM3076 A PROBLEM WITH RULES 1.AG16 .z17

https://www.dropbox.com/s/wu97ye7tfkwggim/fm3076%201.ag16%20A%20Problem%20with%20Rules%20.z17.docx?dl=0

 

FM.3.76 A PROBLEM WITH RULES 1.AG16

 

santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
                             -- Yoga Vasishtha 


The complete YVFiles of this masterpiece can be found at



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Jiva Das

unread,
Jul 13, 2021, 10:56:26 AMJul 13
to yoga vasishtha

FM3075

 

om

 

FM.3.75

 

SÛCHÎ.PIN REGAINS HER BODY

 

VASISHTHA THE PLENTIFUL declared–

 

अथ वर्ष.सहस्रेण ताम् पितामह* आययौ

atha varSa.sahasra.iNa tAm pitAmaha* Ayayau |

वरम् पुत्रि गृहाण इति व्याजहार नभस्तलाम् ॥३।७५।१॥

varam putri gRhANa iti vyAjahAra nabhastalAm ||3|75|1||

.

atha varSa.sahasra.iNa and so after a thousand years

tAm to her pitAmaha Ayayau The Grandfather came

varam putri gRhANa "your wish, girl, take"

iti

vi.A.jahAra

##hR.#AhR.#vyAhR

nabhastalAm

.

after a thousand years or so

the GrandFather Brahmâ appeared

.

"Take a boon, girl!"

the dark sky

declared

.

*vlm.p.1. vasiShTha continued:—After a thousand years of long and painful tapas by Suchi, brahma, the great father of creation, appeared to her under his pavilion of the sky and bade her accept the boon she preferred.

 

सूची कर्म.इन्द्रिय.अभावाज् जीव.मात्र.कलावती

sUcI karma.indriya.abhAvAt jIva.mAtra.kalAvatI |

किंचित् व्याजहार_अस्मै चिन्तयाम्.आस केवलम् ॥३।७५।२॥

na kiMcit vyAjahAra_asmai cintayAm*ASa kevalam ||3|75|2||

.

Suuchî Karma.indriya.senses.abhAva.nonBecoming/absence.At

jIva.mAtra.kalAvat.I na kiMcit #vyAhR

vyAjahAra_asmai

cintayAm*ASa kevalam

since sUchI.Pin was a needle,

she was speechless,

though living,

and so made no reply

but

these were her thoughts

:

*vlm.p.2 Suchi was absorbed in her tapas. Her vital principle of life, remaining dormant in her, wanted the external organs of sense to give utterance to her prayer. She remained only to think upon the choice she should make.

 

SUCHI.PIN thought—

 

पूर्णा_अस्मि गत.संदेहा किम् वरेण करोम्य् अहम्

pUrNA_asmi gata.saMdehA kim vara.iNa karomi_aham |

शाम्यामि परिनिर्वामि सुखाम्.आसे केवलम् ॥३।७५।३॥

zAmyAmi parinirvAmi sukhAm*ASe ca kevalam ||3|75|3||

ज्ञातम् ज्ञातव्यम् अखिलम् शान्ता संदेह.जालिका

jJAtam jJAtavya.m akhilam zAntA saMdeha.jAlikA |

स्व.विवेको विकसितः किम् अन्येन प्रयोजनम् ॥३।७५।४॥

sva.viveka:_vikasita: kim anyena prayojanam ||3|75|4||

.

I am full

—all my doubts gone—

what would I do with a Boon?

I am at peace within, I am at peace without

I'm totally happy

!

someone who's known what's to.be.known,

all her entangled doubts at rest,

with self.Discernment blossoming,—

what use has she for something else

?

*vlm.p.3 She thought to herself, "I am now a perfect being and I am delivered from my questions. Therefore, what blessing do I need to ask beyond this state of beatitude, bliss of contentment, and self.resignation which I already possess in my peace and tranquility?

*vlm.p.4 I have the knowledge of all that is to be known. I am free from the web of errors. My rationality is developed. What more is necessary for a perfect and rational being?

 

यथा स्थिता_इयम् अस्मि_इह संतिष्ठा_इयम् तथा_एव हि

yathA sthitA_iyam asmi_iha saMtiSThA_iyam tathA_eva hi |

सत्य.असत्य.कलाम् एव त्यक्त्वा किम् इतरेण मे ॥३।७५।५॥

satya*ASatya.kalAm eva tyaktvA kim itara.iNa me ||3|75|5||

.

as.it.is

this I am here

:

for

this being so

I am just thus

.

when I've forsaken what is So

and what's not.So

what else is there for me

?

*vlm.p.5 Let me remain seated as I am in my present state. I am in the light of truth and quite removed from the darkness of untruth. What else is there for me to ask or accept?

.

yathA sthitA_iyam asmi_iha saMtiSThA_iyam tathA_eva hi satya*ASatya.kalAm eva

tyaktvA kim itara.iNa me

 

एतावन्तम् अहम् कालम् .विवेकेन योजिता

etAvantam aham kAlam a.vivekena yojitA |

स्व.संकल्प.समुत्थेन वेतालेन_इव बालिका ॥३।७५।६॥

sva.saMkalpa.samuttha.ina vetAlena_iva bAlikA ||3|75|6||

.

etAvantam aham kAlam a.vivekena yojitA sva.saMkalpa.samuttha.ina

Suuchî.Pin,

with her organs of activity quieted,

sat silent

.

like Destiny

the Lord

stood there watching

.

iti nizcaya.yuktAm tAm sUcIm karma.indriya.ujjhitAm tUSNIm sthitAm sa.niyati: sa* pazyan bhagavAn sthita:

.

*vlm.p.8 The lord of creatures kept looking on Suchi sitting with her mind fixed in her silent meditation and resigned to her destiny. She was quite withdrawn from all external sensations and from the use of her bodily organs.

 

ब्रह्मा पुनर् उवाच_इदम् वीतरागाम् प्रसन्न.धीः

brahmA puna:_uvAca_ida.m vItarAgAm prasanna.dhI: |

वरम् पुत्रि गृहाण त्वम् किंचित् कालम् भूतले ॥३।७५।९॥

varam putri gRhANa tvam kiMcit kAlam ca bhUtale ||3|75|9||

.

then

Brahmâ spoke.to her again

in her dispassion

with this simple thought

:

brahmA puna:_uvAca_ida.m brahmA again said this

vItarAgAm prasanna.dhI: varam putri gRhANa tvam kiMcit kAlam ca bhUtale

.

*vlm.p.9 brahma, with the kindness of his heart, again approached the indifferent woman and said, "Receive your desired blessing and live to enjoy for sometime longer on earth.

 

BRAHMÂ THE IMMENSE declared—

 

भोगान् भुक्त्वा ततः पश्चाद् गमिष्यसि परम् पदम्

bhogAn bhuktvA tata: pazcAt_gamiSyasi param pada.m |

अव्यावृत्ति.स्वरूपाया* नियतेर् एष* निश्चयः ॥३।७५।१०॥

a.vyAvRtti.svarUpAyA* niyate:_eSa* nizcaya: ||3|75|10||

.

take your boon, girl, for all your days on Earth

!

when you've enjoyed your full reward

you'll go.on to the Supreme State

of destiny

without rejecting form

.

bhogAn bhuktvA tata: pazcAt gamiSyasi param pada.m a.vyAvRtti.svarUpAyA* niyate:_eSa* nizcaya:

.

*vlm.10. Then having enjoyed the joys of life, thou shalt attain the blissful state from which thou shalt have no more to return here, and this is the fixed decree destined for all living beings on earth.

 

तपसा_अनेन संकल्पः .फलो ऽस्तु तव_उत्तमे

tapasA_anena saMkalpa: sa.phala:_astu tava.uttame |

azrAnta.dhyAna.niratA kadAcit lIlayA yadi bhaviSyasi bahi:rUpA sarva.Atma.dhyAna.rUpiNI vyavahAra.Atmaka.dhyAna.dhAraNAdhAra.rUpiNI vAta.svabhAvavat deha.parispandAt vilAsinI

.

*vlm.p.15 "By your constant practice of yoga meditation, you have accustomed yourself to a state of death.like samAdhi. For your intellectual delight, you have thereby become assimilated into the trance of your meditation. *vlm.p.16 But your meditation must be compatible with your worldly affairs, and the body like the breeze, is nourished best by its constant agitation.

 

तदा विरोधिनी पुत्रि स्वकर्म.स्पन्द.रोधिनी

tadA virodhinI putri svakarma.spanda.rodhinI |

न्यायेन क्षुन्.निवृत्त्य्.अर्थम् भूत.बाधाम् करिष्यसि ॥३।७५।१७॥

nyAyena kSut.nivRtti.artha.m bhUta.bAdhAm kariSyasi ||3|75|17||

.

then, daughter, as an obstacle

effected by the motion of your own karma

accordingly

to appease your appetite

you'll be a burden for beings

.

tadA virodhinI putri svakarma.spanda.rodhinI nyAyena kSut.nivRtti.artha.m bhUta.bAdhAm kariSyasi

.

*vlm.p.17 Therefore, my daughter, you are acting contrary to nature by avoiding the action that your nature requires."

"There can be no objection to your slaughter of animal life under proper bounds.

*AS. Then you, my child, will block the natural tendencies to act (svakarma.spandarodhinI) by resistance (virodhinI), and will be a hardship to the living (bhUtabAdhAm kariSyasi) only for properly (nyAyena) ending your hunger (kSunnivRtyartham). *Starting from v. 15, it is describing what will happen when she stops her internal concentration and starts observing the outside "bhaviSyasi bahIrUpA". Then you, my child, will block the natural tendencies to act (svakarma.spandarodhinI) by resistance (virodhinI), and will be a hardship to the living (bhUtabAdhAm kariSyasi) only for properly (nyAyena) ending your hunger (kSunnivRtyartham)

 

भविष्यसि न्याय.वृत्तिर् लोके त्व्_=न्याय.बाधिका

bhaviSyasi nyAya.vRtti:_loke tu_a=nyAya.bAdhikA |

जीवन्मुक्ततया देहे स्वविवेक.एक.पालिका ॥३।७५।१८॥

jIvanmuktatayA dehe sva.viveka.eka.pAlikA ||3|75|18||

.

then you'll become

an example to the world

untroubled,

Living.Free in the body

on.guard with self.Discerning viveka"

.

bhaviSyasi nyAya.vRtti: loke tu_a.nyAya.bAdhikA jIvanmuktatayA dehe svaviveka.eka.pAlikA

.

*vlm.p.18 Therefore act within the bounds of justice and refrain from all acts of injustice in the world. Stick steadfastly to reason if you should like to live liberated in this life."

 

त्य् उक्त्वा गगन.तलाज् जगाम देवः

iti_uktvA gagana.talAt_jagAma deva:

सूची सा भवतु मम_इति किम् विरोध:

sUcI sA bhavatu mama_iti kim virodha: |

रागो वा_अब्जज.वचन.अर्थ.वारणे ऽस्मिन्न्

rAga:_vA_abjaja.vacana.artha.vAraNe_asmin*

अत्यन्त: स्व.तनु.मयी मनाग् बभूव ॥३।७५।१९॥

atyanta: sva.tanu.mayI manAk_babhUva ||3|75|19||

.

so it was that the god spoke

from the height of heaven

to sUchI.Pin

.

"Let it be so for me"

she said,

"what's the problem?"

and so

according.with the boon granted her by the Lotus.born brahmA,

she began to resume that huge formation,

her body

.

iti uktvA gagana.talAt jagAma deva: sUcI sA bhavatu mama iti kim virodha: rAga: vA abjaja.vacana.artha.vAraNe asmin* atyanta: sva.tanu.mayI manAk babhUva

.

*vlm.p.19 Saying so far, the god disappeared from below to his heavenly sphere, when Suchi said to him, "Be it so. I have no objection to this."Then, as she thought in her mind that she had no cause to be dissatisfied with the decree of the lotus.born brahma, she found herself immediately in possession of her former body.

 

प्रादेशः प्रथमम् अभूत् ततो ऽपि हस्तः

prAdeza: prathama.m abhUt tata:_api hasta:_

व्यामश् _प्य् अथ विटपस् ततो ऽभ्र.माला

vyAma:_ca_api_atha viTapa:_tata:_abhra.mAlA |

सा_उद्यत् स्व.अवयव.लता बभौ निमेषात्

sA_udyat sva.avayava.latA babhau nimeSAt

संकल्प.द्रुम.कणिक.अङ्कुर.क्रमेण ॥३।७५।२०॥

saMkalpa.druma.kaNika.aGkura.krama.iNa ||3|75|20||

.

firstly she was a thumbspan

then a handspan

then arms.width

then the size of a bush

and then a cloudstream .

she rose at once,

her body like a growing vine,

a conceptual progression

from seed to shoot to tree

.

prAdeza: prathama.m abhUt tata: api hasta: vyAma: ca api atha viTapa: tata: abhra.mAlA sA udyat sva..avayava.latA babhau nimeSAt saMkalpa.druma.kaNika.aGkura.krama.iNa

.

*vlm.p.20 She came to be of the measure of a span at first, then of a cubit, and next a full fathom in length. She was quickly increasing in height. She grew up like a tree until she was in the form of a cloud. She hat_all the members of the body added to her instantly, in the manner of the growth of the tree of human desire.

 

तद्_गात्राण्य् अविकल.शक्तिमन्ति देहाद्

tat.gAtrANi_a.vikala.zaktimanti dehAt

उद्भूतान्य् अथ करण.इन्द्रियाणि सम्यक्

udbhUtAni_atha karaNa.indriyANi samyak |

संकल्प.द्रुम.वन=पुष्पवत्.समन्ताद्

saMkalpa.druma.vana=puSpavat.samantAt

बीज.ओघानि_अलम् अभवन्_तिरोहितानि ॥३।७५।२१॥

bIja.oghAni_alam abhavan_tirohitAni ||3|75|21||

.

such bodies

unimpaired in their powers

spring from one body

together with the karmic organs

and so a multitude of seeds becomes an undergrowth,

conceiving seeds

and trees

and forests

.

tat.that/it/he.gAtra.ANi a.vikala.zaktimant.i deha.gross.body.At udbhUta.Ani atha.next/then karaNa.indriya.sense.organ.ANi samyak.x saMkalpa.Concept.druma.tree.vana.forest/woods.puSpa.flower/blossom.vat.like.samanta.At bIja.seed.anta.end\inner.ogha.flood\many.Ani alam.enuff/assez abhavan. tirohita.Ani

.

*vlm.p.21 From the fibrous form of Suchi, the needle which was without form or feature, body, blood, bones, flesh or strength, there grew up all the parts and limbs at once. Just so the fancied garden of our desire suddenly springs up with all its green foliage and fruits and flowers from their hidden state.

 

FM3076

 

DN3076 A PROBLEM WITH RULES 1.AG16

सर्ग .७६

वसिष्ठ उवाच

थ अभवद् असौ सूची कर्कटी.रक्षसी पुनः

सूक्ष्मा_एव स्थौल्यम् आयाता मेघ.लेखा_इव वार्षिकी ॥३।७६।१॥

निजम् आकाशम् आसाद्य किंचित्.प्रमुदिता सती

बृहद्.राक्षस=भावम् द्.बोधात् कञ्चुक.ज् जहौ ॥३।७६।२॥

तत्र_एव ध्यायती तस्थौ बद्ध.पद्मासन=स्थितिः

व्यालम्ब्य संविदम् शुद्धाम् संस्थिता गिरि.कूटवत् ॥३।७६।३॥

अथ सा मास.षट्केन ध्यानाद्_बोधम् उपागता

महाजलद.नादेन प्रावृषि_इव शिखण्डिनी ॥३।७६।४॥

प्रबुद्धा सा बहिर्॒ वृद्धिर् बभूव क्षुत्.परायणा ।

यावद् देहम् स्वभावो ऽस्य देहस्य निवर्तते ॥३।७६।५॥

अथ सा किम् ग्रस* इति चिन्तयाम्.आस चिन्तया

भोक्तव्यः परजीवश् च न्यायेन विना मया ॥३।७६।६॥

द् आर्य.गर्हितम् द् वा न्यायेन सम्.अर्जितम्

तस्माद् ग्रासाद् वरम् मन्ये मरणम् देहिनाम् इदम् ॥३।७६।७॥

सुचीः_उवाच

यदि देहम् त्यजामि_इदम् न् न्या.उपार्जितम् विना

किंचिद् अस्ति निर्न्यायम् भुक्तो ऽर्थो हि गरायते ॥३।७६।८॥

यत्र लोक.क्रम.प्राप्तम् तेन भुक्तेन किम् भवेत्

जीवितेन नो* मृत्या किंचित् कारणम् अस्ति मे ॥३।७६।९॥

नो.मात्रम् अहम् ह्य् आसम् देह.आदि.भ्रम.भूषणम्

च्*छान्तम् स्व.अवबोधेन देह.अदेह.दृशौ कुतः ॥३।७६।१०॥

वसिष्ठ उवाच

एवम् स्थिता मौनवती शुश्राव गगनाद् गिरम्

रक्षःस्वरूप.संत्याग.तुष्टे_क्ताम् भो.वता ॥३।७६।११॥

गच्छ कर्कटि मूडांस् त्वम् ज्ञानेन_श्व् अवबोधय

मूढ.उत्तारणम् एव_इह स्वभावो_महताम् इति ॥३।७६।१२॥

बोध्यमानो भवत्या.अपि यो बोधम् उपैष्यति

स्व.नाशाया_एव जातो ऽसौ न्याय्यो ग्रासो भवेत् त ॥३।७६।१३॥

श्रुत्वा_त्य् अनुगृहीता_अस्मि त्वया_त्य् उक्तवती शनैः

उत्तस्थौ शैल.शिखरात् क्रमाद् अ.रुरोह ॥३।७६।१४॥

अधित्यकाम् अतीत्य आशु गत्वा _उपत्यका.तटान्

विवेश शैल.पाद.स्थम् किरात.जन.मण्डलम् ॥३।७६।१५॥

ह्व्.अन्न.पशु.लोक.ओघ.द्रव्य.शष्प.ओषध.अमिषम्

अनन्त.मूल.पान.अन्न.मृग.कीट.खग.आदिकम् ॥३।७६।१६॥

प्रचलित.वलित.अञ्जना.चल.आभा

हिम.गिरि.पाद.निवेशितम् सु.देशम्

तत्.अनुगतवती निशाचरी सा

निशि सुघन.अन्ध.तमिस्र.मार्ग.भूमौ ॥३।७६।१७॥

 

 

santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
                             -- Yoga Vasishtha 


The complete YVFiles of this masterpiece can be found at


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