fm6064 2.oc06 jIvaTa—The Story's End .z36
jivadas
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fm6064 2.oc06 jIvaTa—The Story's End .z36
Oॐm
jIvaTa—The Story's End
rAma asked–
\
जीवट-ब्राह्मणादीनाम् हंसादिनाम् मुनीश्वर ।
jIvaTa-brAhmaNa.AdInAm haMsa.AdinAm munIzvara |
भिक्षु=स्वप्न-शरीराणाम् संपन्नम् किम् अत: परम् ॥६।६४।१॥
bhikSu=svapna-zarIrANAm sampannam kim ata: param ||6|64|01||
.
jIvaTa the Liver, the brAhmaNa, the swan and the rest of them
produced in the Monk's dream
:
Lord of munis, what happened to them next
?
~vlm.1. RÁMA said:—Tell me sir, what became of the many forms, which the mendicant saw in his dream; and whether the several forms of jIvaTa, the Brahman, the gander and others return to themselves, or remained as rudras for ever more.
vasiShTha said–
02|o/
वसिष्ठ उवाच ।
रुद्रेण सह संभूय प्रबुद्धा: सर्व एव ते ।
मिथश्च दृष्टसंसारा रुद्रांशा: सुखिन: स्थिता: ॥६।६४।२॥
rudreNa saha sambhUya prabuddhA: sarva eva te |
mitha:_ ca dRSTasaMsArA rudrAMzA: sukhina: sthitA: ||6|64|2||
.
rudreNa saha sambhUya - x =
prabuddhA: sarva eva - x =
mithaz ca - x =
dRSTa-saMsArA: - x =
rudra-aMzA: sukhina: sthitA: - x.
~vlm.2. Vashishtha replied:—They all remained with rudra, as parts and compositions of himself; and being enlightened by him, they wandered all about the world, and rested contented with themselves.
~sv.1-2 VASISTHA continued: All of them attained awakening of their spiritual consciousness along with lord rudra. Realising that they were part of rudra, they were happy.
03|o/
तेन रुद्रेण ताम् मायाम् अवलोक्य यथोदिताम् ।
स्वांशास्तम् एव संसार-स्थितिम् ते प्रेषिइता: पुन: ॥६।६४।३॥
tena rudreNa tAm mAyAm avalokya yathoditAm |
svAMzAstam eva saMsAra-sthitim te preSItA: puna: ||6|64|3||
.
*jd.3 - tena rudreNa - with that rudra =
tAm mAyAm - _that mAyA*Illusion =
avalokya yathA‑uditAm - having seen as-it-happened =
sva-aMza-astam eva - x =
saMsAra-sthitim - x =
te preSItA: puna: - x.
~sv.3-5 rudra saw the play of MAyA as it arose and he inspired the others to play their roles in it once again, commanding them to return to him after such seemingly independent existence and assuring them that at the end of the world-cycle they would reach the supreme state.
~vlm.3. They all beheld with rudra, the magic scenes which were displayed before them; till at last they were dismissed from his company, to return to their own states and places.
04|o/
गच्छताशु निजम् स्थानम् तत्र भुक्त्वा कलत्रकै: ।
कंचित्-कालम् समम् भोगान् मत्सकाशम् उपैSyaथ ॥६।६४।४॥
gacchatAzu nijam sthAnam tatra bhuktvA kalatrakai: |
kaMcit-kAlam samam bhogAn matsakAzam upaiSyatha ||6|64|04||
.
*jd.4 - gacchata azu nijam sthAnam - go now to your native place =
tatra bhuktvA kalatrakai: - there taking pleasure with your family-members =
kaMcit-kAlam samam - x =
bhogAn mat.sakAzam upaiSyatha – x.
~vlm.4. rudra Said:—Go you now to your own places, and there enjoy your fill with your family; and return to me after some time, having compleated the course of your enjoyments and sufferings in the world.
~sv.3-5 rudra saw the play of MAyA as it arose and he inspired the others to play their roles in it once again, commanding them to return to him after such seemingly independent existence and assuring them that at the end of the world-cycle they would reach the supreme state.
05|o/
भविष्यथ मद्.अंशा ये गणा मत्.पुर=भूषणा: ।
ततो महाप्रलयतो यास्यामस् तत्.परम् पदम् ॥६।६४।५॥
bhaviSyatha mad.aMzA ye gaNA mat.pura=bhUSaNA: |
tato mahApralayato yAsyAmas tat.param padam ||
6|64|05||
bhaviSyatha mad-aMzA: - you will become bits-of-me =
ye gaNA: - who are my gaNa Followers =
mat-pura=bhUSaNA: - adornments of my city =
tata: mahApralaya-tas - then, after the Great Doomsday =
yAsyAmas tat param padam - we will attain That Supreme State.
~sv.3-5 rudra saw the play of MAyA as it arose and he inspired the others to play their roles in it once again, commanding them to return to him after such seemingly independent existence and assuring them that at the end of the world-cycle they would reach the supreme state.
~vlm.5. You will then become as parts of myself, and remain as my attendants to grace my residence; till at last we return to the supreme at the end of time, and be absorbed in last Omega of all.
vasiShTha said—
06|Ø
इत्य् उक्त्वा भगवान् रुद्रस् तेषाम् सो ऽन्तर् अधीयत ।
iti_ uktvA bhagavAn_rudra:_ teSAm so_antar adhIyata |
अन्त्य-संसार-संख्यानम् रुद्राणाम् मध्यम् आययौ ॥६।६४।६॥
antya-saMsAra-saMkhyAnam rudrANAm madhyam Ayayau ||6|64|6||
.
iti uktvA bhagavAn rudra: - so said Lord rudra the Terrible =
teSAm so_antar adhIyata - he entered into them =
antya-saMsAra-saMkhyAnam - of the antya-saMsAra-saMkhyas=
rudrANAm madhyam Ayayau –rudras to the middle he came.
~vlm.6. Vashishtha said:—So saying, the Lord rudra vanished from their sight, and mixed in the midst of the rudras, who viewed all the worlds in their enlightened intellects. (These are celestial and angelic beings).
~sv.6-8 rudra then vanished from sight, and jIvaTa and the others returned to their own respective abodes.
~AB. teSAm sarveSAm rudrANAm tadAnIm antya-rudra-saMsArasya yat saMkhyAnAm darzanam ... ||
##dhA -> #adhIyata -
adhīyata lemmatizes as:
{ impft. ps. sg. 3 }[dhyā]
##dhyA – 1 ({-te, dhyAti}), pp. {dhyAta} think of (acc.), [[,]] reflect, meditate, ponder (manasA or manasi etc.). D. {didhyAsate}. -- #anudhyA = S. + regret, remember. {samanu} muse, ponder. {apa} think ill of (acc.), bewitch by evil thoughts. #abhidhyA - set the mind on (acc. or loc.); intend, wish, desire; take for (2 acc.); absol. meditate, ponder. {ava} despise, curse. #nidhyA - perceive, notice; also = D. *nididhyAsate - be thoughtful or attentive. {nis} ponder on, think over, consider (regard, contemplate, observe closely or intently*). {pra} meditate upon, reflect, consider, find out. {sam} reflect, ponder.
07|o/
प्रययु: स्व.आस्पदम् ते_sपि जीवट-ब्राह्मणादय: ।
स्व.कलत्रै: समम् देह क्षपयित्वा_अथ कालत: ॥६।६४।७॥
prayayu: sva.Aspadam te_'pi jIvaTa-brAhmaNAdaya: |
sva.kalatrai: samam deha kSapayitvA_atha kAlata: ||6|64|07||
.
prayayu: svAspadam te 'pi - x =
jIvaTa-brAhmaNa-Adaya: - x =
svakalatrai: samam deham - x =
kSapayitvA atha kAlata: - x.
~vlm.7. Then did jIvata and others return to their respective residences, where they have to share their shares of domestic felicity in the company of their families, during their alloted times.
~sv.6-8 rudra then vanished from sight, and jIvaTa and the others returned to their own respective abodes.
08|Ø
रुद्र-लोकम् समासाद्य भविष्यन्ति रण-उत्तमा: ।
rudra-lokam samAsAdya bhaviSyanti raNa-uttamA: |
कदा.चिद् व्योम्नि दृश्यन्ते तारक-आकार-कारिण: ॥६।६४।८॥
kadA.cid_vyomni dRzyante tAraka-AkAra-kAriNa: ||6|64|08||
.
*jd.8 - rudra-lokam - the World of rudra the Terrible =
samAsAdya – hvg attained =
bhaviSyanti - they will become =
raNa-uttamA: - an utter delight =
kadA.cid vyomni dRzyante – whenever they are seen in the spacious sky =
tAraka-AkAra-kAriNa: - forming a constellation.
~vlm.8. Having then wasted and shuffled off their mortal coil, at the end of their limited periods, they will be promoted to the rank of rudras in heaven, and will appear as luminous stars in the firmament.
~sv.6-8 rudra then vanished from sight, and jIvaTa and the others returned to their own respective abodes.
#raNa
rAma said–
09|Ø
भिक्षु=संकल्प-रूपास् ते जीवट-ब्राह्मणादय: ।
bhikSu=saMkalpa-rUpA:_ te jIvaTa-brAhmaNa.Adaya: |
कथम् सत्यत्वम् आयाता: संकल्प.अर्थे क्व सत्यता ॥६।६४।९॥
katham satyatvam AyAtA: saMkalpa-arthe kva satyatA ||6|64|9||
.
bhikSu=saMkalpa-rUpAs te - Those conceptual forms of the Monk,
jIvaTa-brAhmaNAdaya: - jIvaTa, the BrAhmana, &c.
katham satyatvam AyAtA: - how were they come to seeming reality?
saMkalpa-arthe kva satyatA - Where is the reality in a conceptual thing? -9-
~sv.9 RAMA asked: Were jIvaTa and the others not mere dream-objects (imaginary entities) of the mendicant? How could they become real entities?
~vlm.9. Ráma rejoined:—All those forms of Jivátá and others, being but creations of the empty imagination of the mendicant; I cannot understand, how they could be beings, as there is no substantiality in imaginary things.
vasiShTha said–
10|o/
वसिष्ठ उवाच ।
संकल्प-सत्यता त्व्_अंशे त्यज संकल्प-सत्यताम् ।
तत्र यत्र अस्ति तत्र अस्ति यत: सर्व.आत्म तत्-पदम् ॥६।६४।१०॥
saMkalpa-satyatA tv_aMze tyaja saMkalpa-satyatAm |
tatra yatra asti tatra asti yata: sarva.Atma tat-padam ||6|64|10||
.
saMkalpa-satyatA tu aMze - x =
tyaja saMkalpa-satyatAm - x =
tatra yatra asti tatra asti x
yata: x
sarva.Atma tat-padam - x.
~vlm.10. Vasishtha replied:—The truth of the imagination lies partly in our consciousness, and partly in our representation of the image; though the imagery or giving a false shape to anything, is as untrue as any nihility in nature. But what we are conscious of must be true, because our consciousness comprehends everything in it.
~sv.10-11 VASISTHA replied: Abandon the notion that imagination is something real! When thus the illusoriness of illusion is abandoned, what exists exists in the infinite consciousness.
11|o/
यत् स्वप्ने दृश्यते यच्_च संकल्पैर् अवलोक्यते ।
तत् तथा विद्यते तत्र सर्व.कालम् तद्.आत्मकम् ॥६।६४।११॥
yat svapne dRzyate yat_ca saMkalpai:_avalokyate |
tat tathA vidyate tatra sarva.kAlam tad.Atmakam ||6|64|11||
.
whatever is seen in dream or observed conceptually
that thus is known.to.be there at all times with that nature
.
~vlm.11. Thus what is seen in the dream, and represented to us by imagination, are all impressed in our consciousness at all times and for ever.
n|o/
तद् देश-काल-आत्मतया गत्वा देश-अन्तरम् यथा ।
देशाद् देश-अन्तरम् यद्वन् न गत्य्-आत्म-आदिकम् विना ॥६।६४।१२॥
tad_deza-kAla-AtmatayA gatvA deza-antaram yathA |
dezAd_deza-antaram yadvan_na gaty-Atma-Adikam vinA ||6|64|12||
.
*jd.12 - tad deza-kAla-AtmatayA - x =
gatvA dezAntaram yathA - x =
dezAd dezAntaram yadvan - x =
na gaty-AtmAdikam vinA – x.
~vlm.12. As a man when going or carried from one country to another, and there again to some other place, has no knowledge of the distance of his journey, unless he is conscious of its length and duration in space and time; so we are ignorant of the duration of our dream, and our passing from one dream to another, without our consciousness of it in our sleeping state.
~sv.12-14 What is seen in dream and what is imagined to be real, they appear as such at all times, even as to a traveller the temporal and spatial experiences are real relative to the different places. In the heart of that infinite consciousness everything exists and one experiences what one sees in it.
तद्देशकालात्मतया गत्वा देशान्तरं यथा ।
देशाद्देशान्तरं यद्वन्न गत्यात्मादिकं विना ।। १२
VA - It is like the factors of place and time are real because of the
Atman which exists in them.
As travelling from one place to another is not possible without Atman
and supportive causes,
so also dream is not possible without the Atman.
AS:
Whatever change is obtained by space and time, it cannot be obtained without
the transportation of Atma and other sense
organs.
Likewise, even a dream experience cannot be had with such a transportation.
This reminds me of a saying in Marathi - स्वतः मेल्याशिवाय स्वर्ग दिसत नाही!
(No heaven is visible, without dying yourself!):-)
n|o/
न लभ्यते तथा स्वप्नो विना तत्र न लभ्यते ।
सर्वम् अस्ति चित: कोशे यद् यथा_आलोकयत्य् असौ ॥६।६४।१३॥
na labhyate tathA svapno vinA tatra na labhyate |
sarvam asti cita: koze yad_yathA_Alokayati_ asau ||6|64|13||
.
*jd.13 - na labhyate tathA svapna: - x =
vinA tatra na labhyate - x =
sarvam asti cita: koze - x =
yad yathA Alokayati asau – x.
~vlm.13. Therefore it is our consciousness that contains all things, that are represented to it by the intellect; and it is from our intellection that we have the knowledge of everything, because the intellect is full of knowledge and pervades everywhere.
~sv.12-14 What is seen in dream and what is imagined to be real, they appear as such at all times, even as to a traveller the temporal and spatial experiences are real relative to the different places. In the heart of that infinite consciousness everything exists and one experiences what one sees in it.
n|o/
चित्_तथा तद् अवाप्नोति सर्व.आत्मत्वाद् अविक्षतम् ।
संकल्प: स्वप्नकस् त्व्_अङ्ग यया च दशयाप्यते ॥६।६४।१४॥
cit_tathA tad_avApnoti sarva.AtmatvAd_avikSatam |
saMkalpa: svapnaka:_ tv_aGga yayA ca dazayApyate ||6|64|14||
.
cit tathA tad avApnoti - Consciousness thus attains that =
sarva.AtmatvAt - x =
avikSatam - x =
saMkalpa: svapnakas tv aGga - x =
yayA ca dazayApyate - x.
#avikSata
~AB.
~vlm.14. Imagination, desire and dream, are the one and same thing, the one producing the other and all lodged in the cell of the intellect. Their objects are obtained by our intense application to them. Desire produces imagination which is the cause of dream; they are the phenomena of mind, and their objects are the results of deep meditation.
~sv.12-14 What is seen in dream and what is imagined to be real, they appear as such at all times, even as to a traveller the temporal and spatial experiences are real relative to the different places. In the heart of that infinite consciousness everything exists and one experiences what one sees in it.
15|o/
परम् अभ्यास-योगाभ्याम् विना त्व्_एतन् न लभ्यते ।
येषाम् तु योग-विज्ञान-दृष्टय: फलिता: स्थिता: ॥६।६४।१५॥
param abhyAsa-yogAbhyAm vinA tv_etan_na labhyate |
yeSAm tu yoga-vijJAna-dRSTaya: phalitA: sthitA: ||6|64|15||
.
* param abhyAsa-yogAbhyAm vinA tu – but perfection without Practical yoga, =
etan na labhyate – this is not gotten =
yeSAm tu - but for those who =
yoga-vijJAna-dRSTaya: phalitA: sthitA: - exist as the fruit of yogic-understanding-sights.
~vlm.15. Nothing is to be had without its practice and meditation of it, and men of enlightened minds gain the objects by their Yoga or meditation of them alone. (These are the Yoga siddhas or adepts in Yoga as Siva &c).
~sv.15-16 The dream-like nature of thought-form is realised only by the intense practice of yoga, not otherwise. It is by such practice that lord Siva and others perceive everything everywhere.
16|o/
सर्वम् सर्वत्र पश्यन्ति ते यत: शंकर-आदय: ।
इदम् अग्र.गतम् वस्तु तथा संकल्पितम् मया ॥६।६४।१६॥
sarvam sarvatra pazyanti te yata: zaMkara-Adaya: |
idam agra.gatam vastu tathA saMkalpitam mayA ||
6|64|16||
sarvam sarvatra pazyanti - they see everything everywhere =
te yata: zaMkara-Adaya: - x =
idam agragatam vastu - x =
tathA saMkalpitam mayA - thus it was conceived by me.
~vlm.16. These adepts view the objects of their pursuit in all places, such as the god Siva and others of the Siddah Yogis, such was my aim and attempt also, but it was not attended with success.
~sv.15-16 The dream-like nature of thought-form is realised only by the intense practice of yoga, not otherwise. It is by such practice that lord Siva and others perceive everything everywhere.
इदमग्रगतं वस्तु तथा संकल्पितं मया ।। १६
न-अप्यं यत-उभय-भ्रंशं स प्राप्नोत्य्-उभय-आश्रयात्
VA - pls explain
(even) an object right in front cannot be obtained by illusory
imagination alone [i.e. to make an object real, it is not enough to
imagine it];
both are lost [which two - practice and yoga from shloka 15? Which
yoga is meant? practice and understanding?].
One obtains (the goal) by taking recourse to both [practice and yoga].
AS:
First, न-अप्यं should be broken as न-आप्यं (not obtainable).
The meaning should be combined with the next line.
This object in front, as formulated by my mind (तथा संकल्पितं मया) cannot be realized
(obtained) (नाप्यं), since someone who is
relying on both (competing) themes obtains loss in both (यतोभयभ्रंशं प्राप्नोति)।
(Only the one) with a single minded concentration achieves everything
desired
न_आप्यम् यतोभय-भ्रंशम् स प्राप्नोत्य् उभयाश्रयात् ।
सर्वम् ह्य्_अभिमतम् कार्यम् एक-निष्ट्ःअस्य सिद्ध्यति ॥६।६४।१७॥
na_Apyam yatobhaya-bhraMzam sa prApnoti_ ubhayAzrayAt |
sarvam hi_ abhimatam kAryam eka-niSTHasya siddhyati ||
6|64|17||
na Apyam yata-ubhaya-bhraMzam - x =
sa prApnoty ubhaya-AzrayAt - x =
sarvam hy abhimatam kAryam - x =
eka-niSTHasya siddhyati – x.
#yata- restrained , held in , held forth , kept down or limited , subdued , governed , controlled &c RV. &c
~vlm.17. I was unsuccessful in want of my fixed resolveness, but failed in both for my attending to both sides. It is only the firm resolution of one in one point, that gives him success in any undertaking.
~sv.17-18 That which is in front of you and at the same time apprehended by your mind, is not realised if there is misapprehension in such perception or in such existence. Only when such misapprehension does not exist can that object be known and realised.
दक्षिणाम् ककुभम् गच्छन् क: प्राप्नोत्य् उत्तराम् दिशम् ।
संकल्प-अर्थ-परैर् एव संकल्प-अर्थो_अवगम्यते ॥६।६४।१८॥
dakSiNAm kakubham gacchan_ka: prApnoti_ uttarAm dizam |
saMkalpa-artha-parai:_ eva saMkalpa-artho_avagamyate ||
6|64|18
||
you wont get to the North Pole
by following a southbound road
.
whatever goal you may pursue
will be the goal that comes to you
.
~vlm. ... so it is the case with the pursuers after their aims; which they well know to be unattainable without their firm determination in it.
*jd.18 - dakSiNAm kakubham gacchan - going in a southerly direction = ka: prApnoti uttarAm dizam - who can end up north? = saMkalpa-artha-parai: eva - according to the conceived purpose = saMkalpa-artha: avagamyate - comes the purpose that is conceived.
~AB. kakubham dizam ||
अग्र.स्थ-अर्थ-परैर् अग्रे संस्थितो_अर्थो_अवगम्यते ।
अग्र.स्थे बुद्धि-संस्थे य: संकल्पम् प्राप्तुम् इच्छति ॥६।६४।१९॥
agra.stha-artha-parai:_ agre saMsthito_artho_avagamyate |
agra.sthe buddhi-saMsthe ya: saMkalpam prAptum icchati ||
6|64|19||
*jd.19 -
agrastha-artha-parai: agre -
according to the final goal, finally =
saMsthita: artha: avagamyate -
is reached the appropriate goal =
agrasthe buddhi-saMsthe ya: -
what the buddhi.Intellect is finally set upon =
saMkalpam prAptum icchati -
is the Samkalpa Concept to be gained.
~vlm.19. Whoever is resolved to gain his desired objects, must fix his view on the object before him; the mind being fixed on the object in view, brings the desire into effect. (So says hafiz. If thou want the presence of the object, never be absent from it).
~sv.19-22 Whatever one wishes is obtained only when one's inner being is wholly and solely devoted to it. He who is thus totally devoted to what is in front of him knows it perfectly; he who is totally devoted to an imaginary object knows it perfectly. If such one-pointed devotion is not there, then he destroys that object (is not aware of it). It was thus (by such one-pointed devotion) that the mendicant became rudra and all the rest of it. Each of them had his own world: hence, until the rudra-consciousness was awakened in them, they were unaware of one another. It was in fact by the will of rudra that they were thus veiled, that they became of different forms and nature.
According to the goal, such is the prize that is attained; and so
whatever Intellect chooses is the conception to be known.
तदासाव्_एक-निष्ठत्वाभावात्_तन् नाशयेद् द्वयम् ।
तस्माद् एक-अर्थ-निष्ठत्वाद् भिक्षु-जीवेन रुद्रताम् ॥६।६४।२०॥
tadAsAv_eka-niSThatvAbhAvAt_tan_nAzayed_dvayam |
tasmAd_eka-artha-niSThatvAd_bhikSu-jIvena rudratAm ||
6|64|20||
tadA asau - thus he =
eka-niSThatva-abhAvAt - in the absence of a fixed purpose =
tan nAzayed dvayam - x =
tasmAd - thus =
eka-artha-niSThatvAd - from being fixed on one purpose =
bhikSu-jIvena rudratAm – x.
~vlm.20. So the mendicant having the demi God rudra, for the sole object in his view, became assimilated to the very form of his wish; because whoso is intent on one object, must remove all duality from before him. (So says the mystic sadi: I drove the duality from my door, in order to have the unity alone before my view).
~sv.19-22 Whatever one wishes is obtained only when one's inner being is wholly and solely devoted to it. He who is thus totally devoted to what is in front of him knows it perfectly; he who is totally devoted to an imaginary object knows it perfectly. If such one-pointed devotion is not there, then he destroys that object (is not aware of it). It was thus (by such one-pointed devotion) that the mendicant became rudra and all the rest of it. Each of them had his own world: hence, until the rudra-consciousness was awakened in them, they were unaware of one another. It was in fact by the will of rudra that they were thus veiled, that they became of different forms and nature.
प्राप्य सर्व.आत्मना लब्धम् तथा सर्वम् तथास्थिते ।
भिक्षु-संकल्प=जीवास् ते प्रत्येकम् तज्-जगत्-पृथक् ॥६।६४।२१॥
prApya sarva.AtmanA labdham tathA sarvam tathAsthite |
bhikSu-saMkalpa=jIvA:_ te pratyekam taj-jagat-pRthak ||
6|64|21||
prApya sarva.AtmanA labdham - x =
tathA sarvam tathA Asthite - x =
bhikSu-saMkalpa=jIvAs te - x =
pratyekam taj-jagat-pRthak – x.
~vlm.21. The other imaginary forms of the mendicant, were all different persons in their different spheres; and had obtained their several forms, according to their respective desires from one state to another (as said before).
~sv.19-22 Whatever one wishes is obtained only when one's inner being is wholly and solely devoted to it. He who is thus totally devoted to what is in front of him knows it perfectly; he who is totally devoted to an imaginary object knows it perfectly. If such one-pointed devotion is not there, then he destroys that object (is not aware of it). It was thus (by such one-pointed devotion) that the mendicant became rudra and all the rest of it. Each of them had his own world: hence, until the rudra-consciousness was awakened in them, they were unaware of one another. It was in fact by the will of rudra that they were thus veiled, that they became of different forms and nature.
पश्यन्ति च_एतेन_अन्योन्यम् रुद्र-ज्ञानाद् ऋते तत: ।
अ-प्रबुद्धा: प्रजायन्ते जीवा जीवान्त-बोधिन: ॥६।६४।२२॥
pazyanti ca_etena_anyonyam rudra-jJAnAd_Rte tata: |
a-prabuddhA: prajAyante jIvA jIvAnta-bodhina: ||
6|64|22||
pazyanti ca etena anyonyam - x =
rudra-jJAnAd Rte - x =
tata: - x =
a-prabuddhA: prajAyante - x =
jIvA: jIva-anta-bodhina: - x.
~vlm.22. They did not know or look on one another, but had all their thoughts and sights fixed on rudra alone; because those that are awakened to their spiritual knowledge, have their sight fixed on their final liberation, while the unenlightened mortals are subjected to repeated births, by the repetition of their wishes (to be born in some form or other).
~sv.19-22 Whatever one wishes is obtained only when one's inner being is wholly and solely devoted to it. He who is thus totally devoted to what is in front of him knows it perfectly; he who is totally devoted to an imaginary object knows it perfectly. If such one-pointed devotion is not there, then he destroys that object (is not aware of it). It was thus (by such one-pointed devotion) that the mendicant became rudra and all the rest of it. Each of them had his own world: hence, until the rudra-consciousness was awakened in them, they were unaware of one another. It was in fact by the will of rudra that they were thus veiled, that they became of different forms and nature.
23|Ø
तद्.इच्छया_आशु तद्.रूपा बहु-रूपाश् च ते इह ।
tad.icchayA_Azu tad.rUpA:_ bahu-rUpA:_ ca te iha |
इह विद्याधरो ऽहम् स्याम् अहम् स्याम् इह पण्डित: ॥६।६४।२३॥
iha vidyAdharo_aham syAm aham syAm iha paNDita: ||6|64|23||
.
*jd.23 – tad.icchayA Azu – by that desire soon =
tad.rUpA – that form =
bahu-rUpAz ca te iha – and many forms are they here =
iha vidyAdhara: aham syAm – here a Sorcerer am I =
aham syAm iha paNDita: - I am here a paNDita =
~vlm.23. It was accordingly to the will of rudra, that he took this one form and many others upon him, such as he wills to become a Vidyadhara in one place and a pandit in another.
~sv.23-24 It is by one-pointed contemplation of 'May I become a celestial' or 'May I become a learned man' and as the fruit of such contemplation that one is enabled to become one or many or an ignoramus or a man of knowledge.
24|o/
इत्य् एक-ध्यान-साफल्यम् दृष्टान्तो_अस्याम् क्रियास्थितौ ।
एकत्वम् च बहुत्वम् च मौर्ख्यम् पाण्डित्यम् एव वा ॥६।६४।२४॥
iti_ eka-dhyAna-sAphalyam dRSTAnto_asyAm kriyAsthitau |
ekatvam ca bahutvam ca maurkhyam pANDityam eva vA ||6|64|24||
.
this is an illustration of the fruits of a one-pointed mind
becoming many, or just one (a dumb Magician, or Professor):--
*iti eka-dhyAna-sAphalyam -
this one||pointed||-meditation-producing
dRSTAnta:
example, illustration
asyAm kriyA-sthitau
of the process of kriyA.Action
ekatvam ca bahutvam ca
both unity and multiplicity
maurkhyam pANDityam eva vA
stupidity indeed or scholarship
~sv.23-24 It is by one-pointed contemplation of 'May I become a celestial' or 'May I become a learned man' and as the fruit of such contemplation that one is enabled to become one or many or an ignoramus or a man of knowledge.
~vlm.24. This instance of rudra serves for an example, of the
efficacy of intense thought and practice of all men; who may
become one or another or many more, as also learned or ignorant,
agreeably to their thought and conduct. (One to be many, means
the versatility of parts, to act as many).
25|o/
देवत्वम् मानुषत्वम् च देश.काल-क्रियाक्रमै: ।
तुल्य.कालम् अलंकर्तुम् धारणा-ध्यान=यत्नत: ॥६।६४।२५॥
devatvam mAnuSatvam ca deza.kAla-kriyAkramai: |
tulya.kAlam alaMkartum dhAraNA-dhyAna=yatnata: ||6|64|25||
.
*jd.25 - devatvam mAnuSatvam ca - divinity and humanity =
deza.kAla-kriyA=kramai: - are according.with time, place, and action =
tulyakAlam - in keeping with the time =
alaMkartum - to manifest (be fulfilled, made.enough) =
dhAraNA-dhyAna=yatna.tas - by work in dhAraNA.Recollection and dhyAna.Meditation.
#tulyakAla –kAla tulyakAlIya - a. contemporary with (instr.) • -tva n. contemporariness
~vlm.25. So one has his manhood and Godhead also; (i. e. acts as a man and a God likewise), by his manly and Godlike actions at different times and places; and to be both at the one and same time, requires much greater ability and energy both of the mind and body: (as it is seen in the persons of deified heroes).
~sv.25 It is possible by concentration and meditation to become a divinity or a human being and function accordingly.
26|o/
सर्व.शक्त्य: स्व.रूपत्वाज्_जीवस्य_अस्त्य्_एक.शक्तिता ।
अनन्तश् च_अन्तपृक्तश् च स्वभावो_अस्य स्वभावत: ॥६।६४।२६॥
sarva.zaktya: sva.rUpatvAj_jIvasya_asti_ eka.zaktitA |
ananta:_ ca_antapRkta:_ ca svabhAvo_asya svabhAvata: ||6|64|26||
.
of all the powers of the Living.jIva, one-pointedness has no
bounds. Out of its experience comes its present identity.
*jd.26 -
sarva.zaktya: - from the all-power -
sva-rUpatvAt - because of the self-form/identity =
jIvasya - of the Living.jIva =
asti eka-zaktitA - is one-powerness =
ananta: ca - both without-an-end =
anta-pRkta: ca - and end-containing =
sva-bhAva: asya sva-bhAva-tas - his self-nature is from its self-nature.
~vlm.26. The living soul being one with the Divine, has all the
powers of the same implanted in it; the infinite being ingrafted
in the finite, It is of the same nature by innate nature.
~sv.26 The infinite consciousness which is the true self of all is endowed with omnipotence, but the jiva (which is essentially non-different from the self) is endowed with one faculty (appropriate to its notion). Hence, depending upon the nature of the jiva it enjoys endless powers or limited powers.
27|o/
स-विकाम: स-संकोचो ऽहिंस्रस् तेन चिद्.आत्मन: ।
यद् इच्छति तद् अस्य.अङ्ग जन्तु: संपद्यते स्वयम् ॥६।६४।२७॥
sa-vikAma: sa-saMkoco_ahiMsra:_ tena cid.Atmana: |
yad_icchati tad_asya_aGga jantu: sampadyate svayam ||6|64|27||
.
*jd.27 – sa-vikAma: - w waning Desire =
sa-saMkoca: - w restraint =
ahiMsra: tena – harmless
w.that =
cid-Atmana: - of Conscious-Self =
yad icchati - what wishes =
tad asya aGga – that of this aGga =
jantu: - a person = sampadyate svayam – attains hirself.
*~vlm.27. is not a translation but a travesty. - The living soul has its expansion and contraction in its life and death, as the Divine soul has its evolution and involution; in the acts of creation and dissolution; but the Divine soul destroys no soul, because it is the soul of souls and the aggregate of all souls; therefore any one that would be godly, must refrain from slaughter.
~sv.27 The infinite consciousness is free from expansion and contraction: it is the jiva that gets what it seeks.
#vikAma – waning Desire =
#saMkoca -
#ahiMsra – harmless
28|Ø
स्वयम् सम्पादितैर् एभिर् देश-काल-क्रियाक्रमै: ।
svayam sampAditai:_ ebhi:_ deza-kAla-kriyA-kramai: |
योगिन्यो योगिनश् च.इह तिष्ठन्त्य् अन्यत्र यत्र च ॥६।६४।२८॥
yoginyo_ yogina:_ ca_iha tiSThanti_ anyatra yatra ca ||6|64|28||
.
*jd.28 – svayam sampAditai: ebhi: - hirself with these attained =
deza-kAla-kriyA-kramai: - thru the process of Place.Time-Activity =
yoginya: yogina: ca iha – and yoginIs & yogins here =
tiSThanti anyatra yatra ca – rest otherwherever.
~vlm.28. So the yogis and yoginis continue in the discharge of their sacred rites, as enjoin by law and usage, and either remain in this or rove about in other worlds at large at the free will and liberty.
~sv.28-29 The yogis who have acquired various faculties exist and manifest such faculties here and also elsewhere. However, since they are enjoyed here and there and in different places, such experiences appear to be many and varied — even as the famous Kartavirya generated fear in the hearts of many, though he remained at home! (A modern example is the radio: without leaving the studio, the speaker or singer enters countless drawing rooms. S. V.)
29|o/
इह वा अमुत्र भोगेन दृष्टम् एतद् अन्.एकश: ।
कार्त-वीर्यो गृहे तिष्ठन् सर्वेषाम् भयदो_अभवत् ॥६।६४।२९॥
iha vA amutra bhogena dRSTam etad_an.ekaza: |
kArta-vIryo gRhe tiSThan_sarveSAm bhayado_abhavat ||6|64|29||
.
iha vA amutra bhogena - x
dRSTam etad anekazas - x
kArtavIrya: gRhe tiSThan - x
sarveSAm bhayada: abhavat - was the terror of everyone. -29-
~vlm.29. A yogi is seen in several forms at once, both in this world and in the next, according to his desert and the merit of his actions; as the great yogi and warriors Karta Viryarjuna, became the terror of the world as if he were ubiquitous, while he remained quite at home. (i. e. though confined in one place, yet he seemed to be present every where).
~sv.28-29 The yogis who have acquired various faculties exist and manifest such faculties here and also elsewhere. However, since they are enjoyed here and there and in different places, such experiences appear to be many and varied — even as the famous Kartavirya generated fear in the hearts of many, though he remained at home! (A modern example is the radio: without leaving the studio, the speaker or singer enters countless drawing rooms. S. V.)
30|o/
विष्णु: क्षीर-उदधौ तिष्ठन् जायते पुरुषो भुवि ।
पश्व्-अर्थम् यान्ति तिष्ठन्त्यो योगिन्यो योगिनीगणे ॥६।६४।३०॥
viSNu: kSIra-udadhau tiSThan_jAyate puruSo bhuvi |
pazv-artham yAnti tiSThantyo yoginyo yoginIgaNe ||6|64|30||
.
*jd.30 - viSNu: kSIra-udadhau tiSThan – viSNu resting in the Sea of Milk =
jAyate puruSa: bhuvi – appears as a person on earth =
.
pazu-artham x
yAnti x
tiSThantya: yoginya: yoginI-gaNe – come the resting yoginIs in a yoginI Group.
~vlm.30. So also doth the god Vishnu appear in human forms on earth, while he sleeps at ease in the milky ocean; and the yoginis of heaven hover over animal sacrifices on earth, while they reside in their groups in the etherial sphere.
~sv.30-31 Similarly, lord Visnu, without leaving his abode, incarnates as a human being on earth. Similarly, Indra (who presides over sacred rites), without leaving his heavenly abode, is present in a thousand places where such rites are performed.
31|o/
शक्त: स्वर्गासने तिष्ठन् याति यज्ञ-अर्थम् उर्विकाम् ।
सहस्रम् एकम् भवति तथा च_अस्मिञ्_जनार्दन: ॥६।६४।३१॥
zakta: svargAsane tiSThan_yAti yajJa-artham urvikAm |
sahasram ekam bhavati tathA ca_asmiJ_janArdana: ||6|64|31||
.
zakta: svarga-Asane tiSThan - x =
yAti yajJa-artham urvikAm - x =
sahasram ekam bhavati - x =
tathA ca asmin janArdana: - x.
~sv.30-31 Similarly, lord Visnu, without leaving his abode, incarnates as a human being on earth. Similarly, Indra (who presides over sacred rites), without leaving his heavenly abode, is present in a thousand places where such rites are performed.
~vlm.31. Indra also appears on earth, to receive the oblations of men, when he is sitting in his heavenly seat on high, and Náráyana takes the forms of a thousand Rámás upon him, in his conflict with the myriads of Rakhasa legions.
n|o/
नृणाम् शतानि भक्तानाम् मानुष्यम् याति तन्नतै: ।
एक: सहस्रम् भवति तथा च_एष जनार्दन: ॥६।६४।३२॥
nRNAm zatAni bhaktAnAm mAnuSyam yAti tannatai: |
eka: sahasram bhavati tathA ca_eSa janArdana: ||6|64|32||
.
nRNAm zatAni bhaktAnAm - x
mAnuSyam yAti tan.natai: - x
eka: sahasram bhavati - One becomes a thousand,
tathA ca eSa janArdana: - and thus this *kRShNa janArdana.
~vlm.32. So did one Krishna become a hundred, to receive the obeisance of his reverential princes; and he appears as a thousand in the company of many thousand monarchs in the Kuru assembly.
~sv.32 In response to the call of the devotees, lord Visnu who is one becomes thousands and appears before the devotees.
n|o/
अंश-अवतार-लीलाभि: कुरुते जागतीम् स्थितम् ।
एक: कान्तासहस्राणि तुल्य-कालम् निमेषवत् ॥६।६४।३३॥
aMza-avatAra-lIlAbhi: kurute jAgatIm sthitam |
eka: kAntAsahasrANi tulya-kAlam nimeSavat ||6|64|33||
.
aMza-avatAra-lIlAbhi: kurute - playing in many incarnations he made
jAgatIm sthitam - x =
eka: kAntA-sahasrANi - x =
tulya-kAlam - x =
nimeSavat – x.
He incarnated manywise, and in this world took his place alongside thousands of young girls. Hours were seconds to him!
~vlm.33. So the god become incarnate in many forms, with parts and particles of his own spirit for the preservation of the world; and the one lord became many in the company of his mistresses in a moment. (This was the company of milk maids in the
rásalila sport of Krishna).
~sv.33-36 Even so, jIvaTa and the others who were but the creatures of the mendicant's imagination or wish and who were animated by rudra-consciousness went to their various abodes and functioned as if independently. They played their different roles for some time and then returned to the abode of rudra.
ab. aMza-avatAra-lIlAbhi: kurute jAgatIm sthitam | eka: kAntA-sahasrANi tulya-kAlam nimeSavat >kAntAnAm sahasrANi SoDaza-sahasram tulya-kAlam upabhuGkte iti zeSa: | tatra dRSTAnta nimeSavad iti | yathA nimI rAjarSir videhatAm Apanna: sarva.prANinAm tatreSu vasan yugapat nimeSaNAni karoti tadvat
He incarnated manywise, and in this world took his place alongside thousands of young girls. Hours were seconds to him!
n|o/
एवम् ते भिक्षु-संकल्पा जीवट-ब्राह्मण-आदय: ।
रुद्र-विज्ञान-वशत: स्व.संकल्प-पुरीम् गता: ॥६।६४।३४॥
evam te bhikSu-saMkalpA_ jIvaTa-brAhmaNa-Adaya: |
rudra-vijJAna-vazata: sva.saMkalpa-purIm gatA: ||6|64|34||
.
evam te bhikSu-saMkalpA: so those conceptions of the Monk,
jIvaTa the Liver & the rest
rudra-vijJAna-vazata: - x =
sva.saMkalpa-purIm gatA: - x.
~vlm.34. In this manner did the forms of jIvaTa and others, which were the creatures of the mendicant's imagination, retire at the behest of rudra, to the particular abodes of their own and respective desires.
~sv.33-36 Even so, jIvaTa and the others who were but the creatures of the mendicant's imagination or wish and who were animated by rudra-consciousness went to their various abodes and functioned as if independently. They played their different roles for some time and then returned to the abode of rudra.
n|o/
तत्र भुक्त्वा चिरम् भोगान् प्राप्य रुद्र-पुरम् तत: ।
गणतामावसन्तस्ते स्थास्यन्ति स-परिच्छदा: ॥६।६४।३५॥
tatra bhuktvA ciram bhogAn_prApya rudra-puram tata: |
gaNatAmAvasantaste sthAsyanti sa-paricchadA: ||6|64|35||
.
tatra bhuktvA ciram bhogAn - x =
prApya rudra-puram tata: - x =
gaNatAmAvasantaste
sthAsyanti sa-paricchadA: - x.
~vlm.35. Their they enjoyed all their delights for a long time, until they entered the abode of rudra; where they became the attendants of the demigod, and remained in his train for a great length of time.
~sv.33-36 Even so, jIvaTa and the others who were but the creatures of the mendicant's imagination or wish and who were animated by rudra-consciousness went to their various abodes and functioned as if independently. They played their different roles for some time and then returned to the abode of rudra.
n|o/
नित्यम् प्रफुल्ल-नव-कल्प-लता-आलयेषु
रुद्रेण साकमुरु-रत्न-गुलुच्छकेषु ।
नाना-जगत्सु च तदा शिव-पत्तनेषु
विद्याधरीष्व्_अमर-मौलि.धराश् च रेजु: ॥६।६४।३६॥
nityam praphulla-nava-kalpa-latA-AlayeSu
rudreNa sAkamuru-ratna-gulucchakeSu |
nAnA-jagatsu ca tadA ziva-pattaneSu
vidyAdharISv_amara-mauli.dharA:_ ca reju: ||6|64|36||
.
*jd.36 - nityam praphulla-nava-kalpa-latA-AlayeSu - x =
rudreNa sAkamuru-ratna-gulucchakeSu - x =
nAnA-jagatsu ca tadA ziva-pattaneSu - x =
vidyAdharISv_amara-mauli.dharA:_ ca reju: - x.
~vlm.36. They remained in the company of rudra, dwelling in the groves of the evergreen and ever blossoming Kalpa creepers of paradise, blooming with clusters of their gemming florets; and roving at pleasure to different worlds, and to the celestial city of Siva on the Kailasa mountain, and sporting in the company of heavenly nymphs, and bearing the crowns of immortality on their heads. (This is the description of the heaven of Hindus).
~sv.33-36 Even so, jIvaTa and the others who were but the creatures of the mendicant's imagination or wish and who were animated by rudra-consciousness went to their various abodes and functioned as if independently. They played their different roles for some time and then returned to the abode of rudra.
oॐm
DAILY READINGS st 07October
fm6065 2.oc07 About the Story of the Monk .z20
fm7161 3.oc07 about nirvANa .z46
https://www.dropbox.com/s/61xqz2tynrijmup/fm7161%203.oc07%20about%20nirvANa%20.z46.docx?dl=0
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चित् संवित्त्या.उच्यते जीव:
cit saMvittyA _ucyate jIva:
संकल्पात्स मनो_ भवेत् ।
saMkalpAt sa:_ mana:_ bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
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Jiva Das
FM6064 JIVATA—THE STORY'S END 2.OC06 .z36
FM.6.50.FM.6.99
https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
Oॐm
FM.6.64
JIVATA —THE STORY'S END
RAAMA said–
जीवट.ब्राह्मण.आदीनाम् हंस.आदिनाम् मुनीश्वर ।
jIvaTa.brAhmaNa.AdInAm haMsa.AdinAm munIzvara |
भिक्षु=स्वप्न.शरीराणाम् सम्पन्नम् किम् अत: परम् ॥\६।६४।\१॥
bhikSu=svapna.zarIrANAm sampannam kim ata: param ||6|64|1||
.
jIvatA.Living.state/Liferness.Braahmana.Adi.&c.InAm hamsa.swan.Adi.&c.nAm munIzvara.MuniLord, bhikSu.mendicant/beggar.monk=svapna.Dream.zarIra.body.ANAm sampanna.produced/accomplished/endowed.with.m kim.??/what/why atas.from.this/hence param.next
.
Jiivata.the.Livery, the Braahmana, the swan and the rest of them
produced in the Monk's dream…
Lord of munis, what happened to them next
?
*vlm.1. RÁMA said:—Tell me sir, what became of the many forms, which the mendicant saw in his dream; and whether the several forms of jIvaTa, the Brahman, the gander and others return to themselves, or remained as rudras for ever more.
* jIvatA.Living.state/Liferness.Braahmana.Adi.&c.InAm hamsa.swan.Adi.&c.nAm munIzvara.MuniLord, bhikSu.mendicant/beggar.monk=svapna.Dream.zarIra.body.ANAm sampanna.produced/accomplished/endowed.with.m kim.??/what/why atas.from.this/hence param.next
VASISHTHA said—
रुद्रेण सह सम्भूय प्रबुद्धा: सर्व* एव ते ।
rudreNa saha sambhUya prabuddhA: sarva* eva te |
मिथ: च दृष्ट.संसारा* रुद्र.आंशा: सुखिन: स्थिता: ॥\६।६४।२॥
mitha: ca dRSTa.saMsArA* rudra.AMzA: sukhina: sthitA: ||6|64|2||
.
rudreNa saha sambhUya /
prabuddha.A: sarva eva =
mithaz ca dRSTa.saMsAra.A: \
rudra.aMzA: sukhina: sthitA:
.
*vlm.2. Vashishtha replied:—They all remained with rudra, as parts and compositions of himself; and being enlightened by him, they wandered all about the world, and rested contented with themselves.
*sv.1.2 VASISTHA continued: All of them attained awakening of their spiritual consciousness along with lord rudra. Realising that they were part of rudra, they were happy.
तेन रुद्रेण ताम् मायाम् अवलोक्य यथा.उदिताम् ।
tena rudreNa tAm mAyAm avalokya yathA.uditAm |
स्वांश*अस्तम् एव संसार.स्थितिम् ते प्रेषीता: पुन: ॥\६।६४।३॥
svAMza*astam eva saMsAra.sthitim te preSItA: puna: ||6|64|3||
.
tena rudreNa
with that rudra
tAm mAyA.Illusion.m / that
mAyA*Illusion /
avalokya yathodita.Am =
having seen as.it.happened
sva*aMza*asta.m eva saMsAra.\sthitim te preSItA: puna:
.
*sv.3.5 rudra saw the play of MAyA as it arose and he inspired the others to play their roles in it once again, commanding them to return to him after such seemingly independent existence and assuring them that at the end of the world.cycle they would reach the supreme state.
*vlm.3. They all beheld with rudra, the magic scenes which were displayed before them; till at last they were dismissed from his company, to return to their own states and places.
गच्छत आशु निजम् स्थानम् तत्र भुक्त्वा कलत्रकै: ।
gacchata Azu nijam sthAnam tatra bhuktvA kalatrakai: |
कम्चित्.कालम् समम् भोगान् मत्.सकाशम् उपैष्यथ ॥\६।६४।४॥
kamcit.kAlam samam bhogAn mat.sakAzam upaiSyatha ||6|64|4||
.
gacchata*
kalatraka*.i:
sakAza
upaiSyatha*
.
gacchata* Azu.quickly\swift/a.horse nija.inborn/native/innate/natural.m sthAnaka.focus/locus.m /
go now to your native place
tatra.there/then bhuktvA.having.eaten kalatraka.i: =
there taking pleasure with your family.members
kAMcit.thm.whatever.kAla.Time.m samam.equally bhoga.enjoyment/pleasure.An \ mat.my.sakAza*.m upaiSyatha*
.
*vlm.4. rudra Said:—Go you now to your own places, and there enjoy your fill with your family; and return to me after some time, having compleated the course of your enjoyments and sufferings in the world.
*sv.3.5 rudra saw the play of MAyA as it arose and he inspired the others to play their roles in it once again, commanding them to return to him after such seemingly independent existence and assuring them that at the end of the world.cycle they would reach the supreme state.
भविष्यथ मत्.अंशा* ये गणा* मत्.पुर=भूषणा: ।
bhaviSyatha mat.aMzA* ye gaNA* mat.pura=bhUSaNA: |
तत: महाप्रलयत: यास्याम: तत्.परम् पदम् ॥\६।६४।\०५॥
tata: mahApralayata: yAsyAma: tat.param padam ||6|64|5||
.
bhaviSyatha mad.aMzA: you will become bits.of.me =
ye gaNA: who are my gaNa Followers =
mat.pura=bhUSaNA: adornments of my city =
tata: mahApralaya.tas then, after the Great Doomsday =
yAsyAmas tat param padam we will attain That Supreme State
.
*sv.3.5 rudra saw the play of MAyA as it arose and he inspired the others to play their roles in it once again, commanding them to return to him after such seemingly independent existence and assuring them that at the end of the world.cycle they would reach the supreme state.
*vlm.5. You will then become as parts of myself, and remain as my attendants to grace my residence; till at last we return to the supreme at the end of time, and be absorbed in last Omega of all.
VASISHTHA said—
इति उक्त्वा भगवान् रुद्र: तेषाम् स: अन्तर् अधीयत ।
iti uktvA bhagavAn rudra: teSAm sa: antar adhIyata |
अन्त्य.संसार.संख्यानम् रुद्राणाम् मध्यम् आययौ ॥\६।६४।६॥
antya.saMsAra.saMkhyAnam rudrANAm madhyam Ayayau ||6|64|6||
.
iti uktvA bhagavAn rudra: so said Lord rudra the Terrible =
teSAm sa: antar adhIyata he entered into them =
antya.saMsAra.saMkhyAnam of the antya.saMsAra.saMkhyas=
rudrANAm madhyam Ayayau –rudras to the middle he came
.
*vlm.6. Vashishtha said:—So saying, the Lord rudra vanished from their sight, and mixed in the midst of the rudras, who viewed all the worlds in their enlightened intellects. (These are celestial and angelic beings).
*sv.6.8 rudra then vanished from sight, and jIvaTa and the others returned to their own respective abodes.
*AB. teSAm sarveSAm rudrANAm tadAnIm antya.rudra.saMsArasya yat saMkhyAnAm darzanam ... ||6|64|
प्रययु: स्व.आस्पदम् ते अपि जीवट.ब्राह्मणादय: ।
prayayu: sva.Aspadam te api jIvaTa.brAhmaNAdi*a: |
स्व.कलत्रै: समम् देह क्षपयित्वा अथ कालत: ॥\६।६४।७॥
sva.kalatrai: samam deha kSapayitvA atha kAlata: ||6|64|7||
.
prayayus*
svakalatra*.i:
kSapayitvA*
.
prayayus* svAspada.home
.m te.they/you api.even/tho /
jIvatA.Living.state/Liferness.Braahmana*Adi.&c.a: =
svakalatra*.i: samam.equally deha.body.m \
kSapayitvA* atha.next/then/&.so kAla.Time.tas.from/thru
.
*vlm.7. Then did jIvata and others return to their respective residences, where they have to share their shares of domestic felicity in the company of their families, during their alloted times.
*sv.6.8 rudra then vanished from sight, and jIvaTa and the others returned to their own respective abodes.
रुद्र.लोकम् समासाद्य भविष्यन्ति रण*उत्तमा: ।
rudra.lokam samAsAdya bhaviSyanti raNa*uttamA: |
कदा.चित् व्योम्नि दृश्यन्ते तारक*आकार.कारिण: ॥\६।६४।८॥
kadA.cit vyomni dRzyante tAraka*AkAra.kAriNa: ||6|64|8||
.
rudra.loka.m the World of rudra the Terrible =
samAsAdya / hvg attained /
bhaviSyanti they will become
raNa*uttamA: an utter delight =
kadA.cid vyomni dRzyante \ whenever they are seen in the spacious sky =
tAraka*AkAra.kAriNa: forming a constellation
.
*vlm.8. Having then wasted and shuffled off their mortal coil, at the end of their limited periods, they will be promoted to the rank of rudras in heaven, and will appear as luminous stars in the firmament.
*sv.6.8 rudra then vanished from sight, and jIvaTa and the others returned to their own respective abodes.
RAAMA said–
भिक्षु=संकल्प.रूपा: ते जीवट.ब्राह्मण.आदय: ।
bhikSu=saMkalpa.rUpA: te jIvaTa.brAhmaNa.Adi*a: |
कथम् सत्यत्वम् आयाता: संकल्प*अर्थे क्व सत्यता ॥\६।६४।९॥
katham satyatva.m AyAtA: saMkalpa*arthe kva satyatA ||6|64|9||
.
bhikSu=saMkalpa.rUpAs te /
Those conceptual forms of the Monk,
jIvaTa.brAhmaNa.Adi*a: =
jIvaTa, the BrAhmana, &c.
katham.how? satyatva.reality.m AyAta.come.to.A: \
how were they come to seeming reality?
saMkalpa.motive/concept.artha.purpose/meaning/thing.stuff.e kva.where/when ~satyatA.Realness
Where is the reality in a conceptual thing?
.
*sv.9 RAMA asked: Were jIvaTa and the others not mere dream.objects (imaginary entities) of the mendicant? How could they become real entities?
*vlm.9. Ráma rejoined:—All those forms of Jivátá and others, being but creations of the empty imagination of the mendicant; I cannot understand, how they could be beings, as there is no substantiality in imaginary things.
VASISHTHA said—
संकल्प.सत्यता तु अंशे त्यज संकल्प.सत्यताम् ।
saMkalpa.satyatA tu aMze tyaja saMkalpa.satyatAm |
तत्र यत्र अस्ति तत्र अस्ति यत: सर्व.आत्म तत्.पदम् ॥\६।६४।१०॥
tatra yatra asti tatra asti yata: sarva.Atma tat.padam ||6|64|10||
.
saMkalpa.motive/concept.satyatA.Realness tu.but/yet/altho
whin.the aMza*.e /
tyaja.let.go/abandon saMkalpa.motive/concept.satyatA.Realness.m =
tatra.there/then yatra.where asti.existing/being tatra.there/then asti.existing/being \
yata: - whence = : sarva.all/every.Atma.Self tat.that.one.pada.condition/stage.m
.
*vlm.10. Vasishtha replied:—The truth of the imagination lies partly in our consciousness, and partly in our representation of the image; though the imagery or giving a false shape to anything, is as untrue as any nihility in nature. But what we are conscious of must be true, because our consciousness comprehends everything in it.
*sv.10.11 VASISTHA replied: Abandon the notion that imagination is something real! When thus the illusoriness of illusion is abandoned, what exists exists in the infinite consciousness.
यत् स्वप्ने दृश्यते यत् च संकल्पैर् अवलोक्यते ।
yat svapne dRzyate yat ca saMkalpai: avalokyate |
तत् तथा विद्यते तत्र सर्वकालम् तद्.आत्मकम् ॥\६।६४।११॥
tat tathA vidyate tatra sarva.kAlam tat.Atmakam ||6|64|11||
.
avalokyat*.e =
.
yat.which/what whin.the svapna.Dream.e dRzyat.seeing/knowing.e yat.which/what ca.and/also /
saMkalpa.motive/concept.i: avalokyat*.e =
tat.that.one tathA.thus vidyat.knowing.to.be.e tatra.there/then \
sarva.all/every.kAla.Time.m tat.that.one.Atmaka.nature.of/consisting.of/-like.m
.
whatever is seen in dream or observed conceptually
that thus is known.to.be there at all times with that nature
.
*vlm.11. Thus what is seen in the dream, and represented to us by imagination, are all impressed in our consciousness at all times and for ever.
तत् देश.काल*आत्मतया गत्वा देश*अन्तरम् यथा ।
tat deza.kAla*AtmatayA gatvA deza*antaram yathA |
देशात् देश*अन्तरम् यत्.वत् न गति*आत्म*आदिकम् विना ॥\६।६४।१२॥
dezAt deza*antaram yat.vat na gati*Atma*Adikam vinA ||6|64|12||
.
*AtmatA.selfness
dezAntara*
yadvan*
.
tat.that.one deza.place/country.kAla.Time.*AtmatA.selfness.ayA /
gatvA.having.gone.to dezAntara*.m yathA.as/how =
deza.place/country.Ad dezAntara*.m yadvan* \
na.no/t gati.path.Atma.Self.Adika.and.so.on.m vinA.without
.
*vlm.12. As a man when going or carried from one country to another, and there again to some other place, has no knowledge of the distance of his journey, unless he is conscious of its length and duration in space and time; so we are ignorant of the duration of our dream, and our passing from one dream to another, without our consciousness of it in our sleeping state.
*sv.12.14 What is seen in dream and what is imagined to be real, they appear as such at all times, even as to a traveller the temporal and spatial experiences are real relative to the different places. In the heart of that infinite consciousness everything exists and one experiences what one sees in it.
तद्देशकालात्मतया गत्वा देशान्तरं यथा ।
देशाद्देशान्तरं यद्वन्न गत्यात्मादिकं विना ।। १२
VA It is like the factors of place and time are real because of the
Atman which exists in them.
As travelling from one place to another is not possible without Atman
and supportive causes,
so also dream is not possible without the Atman.
AS:
Whatever change is obtained by space and time, it cannot be obtained without
the
transportation of Atma and other sense organs.
Likewise, even a dream experience cannot be had with such a transportation.
This reminds me of a saying in Marathi स्वतः मेल्याशिवाय स्वर्ग दिसत नाही!
(No heaven is visible, without dying yourself!):.)
न लभ्यते तथा स्वप्न: विना तत्र न लभ्यते ।
na labhyate tathA svapna: vinA tatra na labhyate |
सर्वम् अस्ति चित: कोशे यत् यथा आलोकयति असौ ॥\६।६४।१३॥
sarvam asti cita: koze yat yathA Alokayati asau ||6|64|13||
.
labhyate*
labhyat*
lokayati*
lokayat*
lokayat*
Alokayan*
Alokayan*
Alokayati*
.
na.no/t labhyate* tathA.thus svapna.Dream: /
vinA.without tatra.there/then na.no/t labhyate* =
sarvam.everything/wholly asti.existing/being cit.Consciousness/Everity.a: koza.vessel/container/sheath\treasury.e \
yat.which/what yathA.as/how Alokayati* asau.this.yonder
.
*vlm.13. Therefore it is our consciousness that contains all things, that are represented to it by the intellect; and it is from our intellection that we have the knowledge of everything, because the intellect is full of knowledge and pervades everywhere.
*sv.12.14 What is seen in dream and what is imagined to be real, they appear as such at all times, even as to a traveller the temporal and spatial experiences are real relative to the different places. In the heart of that infinite consciousness everything exists and one experiences what one sees in it.
चित् तथा तत् अवाप्नोति सर्व.आत्मत्वात् अविक्षतम् ।
cit tathA tat avApnoti sarva.AtmatvAt avikSatam |
संकल्प: स्वप्नक: तु अङ्ग यया च दशया आप्यते ॥\६।६४।१४॥
saMkalpa: svapnaka: tu aGga yayA ca dazayA Apyate ||6|64|14||
.
cit tathA tad avApnoti Consciousness thus attains that =
sarva.AtmatvAt avikSatam =
saMkalpa: svapnakas tv aGga \
yayA ca dazayA Apyate
.
*AB.
*vlm.14. Imagination, desire and dream, are the one and same thing, the one producing the other and all lodged in the cell of the intellect. Their objects are obtained by our intense application to them. Desire produces imagination which is the cause of dream; they are the phenomena of mind, and their objects are the results of deep meditation.
*sv.12.14 What is seen in dream and what is imagined to be real, they appear as such at all times, even as to a traveller the temporal and spatial experiences are real relative to the different places. In the heart of that infinite consciousness everything exists and one experiences what one sees in it.
परम् अभ्यास.योगाभ्याम् विना तु एतत् न लभ्यते ।
param abhyAsa.yogAbhyAm vinA tu etat na labhyate |
येषाम् तु योग.विज्ञान.दृष्टय: फलिता: स्थिता: ॥\६।६४।१५॥
yeSAm tu yoga.vijJAna.dRSTaya: phalitA: sthitA: ||6|64|15||
.
* param abhyAsa.yogAbhyAm vinA tu – but perfection without Practical yoga, =
etan na labhyate – this is not gotten =
yeSAm tu but for those who =
yoga.vijJAna.dRSTaya: phalitA: sthitA: exist as the fruit of yogic.understanding.sights.
*vlm.15. Nothing is to be had without its practice and meditation of it, and men of enlightened minds gain the objects by their Yoga or meditation of them alone. (These are the Yoga siddhas or adepts in Yoga as Siva &c).
*sv.15.16 The dream.like nature of thought.form is realised only by the intense practice of yoga, not otherwise. It is by such practice that lord Siva and others perceive everything everywhere.
सर्वम् सर्वत्र पश्यन्ति ते यत: शंकर*आदय: ।
sarvam sarvatra pazyanti te yata: zaMkara*Adi*a: |
इदम् अग्र.गतम् वस्तु तथा संकल्पितम् मया ॥\६।६४।१६॥
idam agra.gatam vastu tathA saMkalpitam mayA ||6|64|16||
.
sarvam sarvatra pazyanti
they see everything everywhere
te yata: zaMkara*Adi*a: /
idam agragatam vastu \
tathA saMkalpitam mayA thus it was conceived by me
.
*vlm.16. These adepts view the objects of their pursuit in all places, such as the god Siva and others of the Siddah Yogis, such was my aim and attempt also, but it was not attended with success.
*sv.15.16 The dream.like nature of thought.form is realised only by the intense practice of yoga, not otherwise. It is by such practice that lord Siva and others perceive everything everywhere.
इदमग्रगतं वस्तु तथा संकल्पितं मया ।। १६
न.अप्यं यत.उभय.भ्रंशं स प्राप्नोत्य्.उभय.आश्रयात्
VA pls explain
(even) an object right in front cannot be obtained by illusory
imagination alone [i.e. to make an object real, it is not enough to
imagine it];
both are lost [which two practice and yoga from shloka 15? Which
yoga is meant? practice and understanding?].
One obtains (the goal) by taking recourse to both [practice and yoga].
*AS: This object in front, as formulated by my mind (तथा संकल्पितं मया) cannot be realized (obtained) (नाप्यं), since someone who is relying on both (competing) themes obtains loss in both (यतोभयभ्रंशं प्राप्नोति)।
(Only the one) with a single minded concentration achieves everything desired
न आप्यम् यत्*उभय.भ्रंशम् स* प्राप्नोति उभय*आश्रयात् ।
na Apyam yat*ubhaya.bhraMzam sa* prApnoti ubhaya*AzrayAt |
सर्वम् हि अभिमतम् कार्यम् एक.निष्ट्ःअस्य सिद्ध्यति ॥\६।६४।१७॥
sarvam hi abhimatam kAryam eka.niSTHasya siddhyati ||6|64|17||
.
na Apyam yata*ubhaya.bhraMzam
sa prApnoty ubhaya*AzrayAt
sarvam hy abhimatam kAryam
eka.niSTHasya siddhyati – .
#yata. restrained , held in , held forth , kept down or limited , subdued , governed , controlled &c RV. &c
*vlm.17. I was unsuccessful in want of my fixed resolveness, but failed in both for my attending to both sides. It is only the firm resolution of one in one point, that gives him success in any undertaking.
*sv.17.18 That which is in front of you and at the same time apprehended by your mind, is not realised if there is misapprehension in such perception or in such existence. Only when such misapprehension does not exist can that object be known and realised.
दक्षिणाम् ककुभम् गच्छन् क: प्राप्नोति उत्तराम् दिशम् ।
dakSiNAm kakubham gacchan ka: prApnoti uttarAm dizam |
संकल्प*अर्थ.परै: एव संकल्प*अर्थ: अवगम्यते ॥\६।६४।१८॥
saMkalpa*artha.parai: eva saMkalpa*artha: avagamyate ||6|64|18||
.
dakSiNAm kakubham gacchan
ka: prApnoti uttarAm dizam
saMkalpa*artha.parai: eva
saMkalpa*artha: avagamyate
.
you wont get to the North Pole
by following a southbound road
.
whatever goal you may pursue
will be the goal that comes to you
.
*vlm. ... so it is the case with the pursuers after their aims; which they well know to be unattainable without their firm determination in it.
*jd.18 dakSiNAm kakubham gacchan going in a southerly direction = ka: prApnoti uttarAm dizam who can end up north? = saMkalpa*artha.parai: eva according to the conceived purpose = saMkalpa*artha: avagamyate comes the purpose that is conceived.
*AB. kakubham dizam ||6|64|
अग्र.स्थ*अर्थ.परै: अग्रे संस्थित: अर्थ: अवगम्यते ।
agra.stha*artha.parai: agre saMsthita: artha: avagamyate |
अग्र.स्थे बुद्धि.संस्थे य: संकल्पम् प्राप्तुम् इच्छति ॥\६।६४।१९॥
agra.sthe buddhi.saMsthe ya: saMkalpam prAptum icchati ||6|64|19||
.
agrastha*artha.parai: agre
according to the final goal, finally =
saMsthita: artha: avagamyate
is reached the appropriate goal =
agrasthe buddhi.saMsthe ya:
what the buddhi.Intellect is finally set upon =
saMkalpam prAptum icchati
is the Samkalpa Concept to be gained.
*vlm.19. Whoever is resolved to gain his desired objects, must fix his view on the object before him; the mind being fixed on the object in view, brings the desire into effect. (So says hafiz. If thou want the presence of the object, never be absent from it).
*sv.19.22 Whatever one wishes is obtained only when one's inner being is wholly and solely devoted to it. He who is thus totally devoted to what is in front of him knows it perfectly; he who is totally devoted to an imaginary object knows it perfectly. If such one.pointed devotion is not there, then he destroys that object (is not aware of it). It was thus (by such one.pointed devotion) that the mendicant became rudra and all the rest of it. Each of them had his own world: hence, until the rudra.consciousness was awakened in them, they were unaware of one another. It was in fact by the will of rudra that they were thus veiled, that they became of different forms and nature.
According to the goal, such is the prize that is attained; and so
whatever Intellect chooses is the conception to be known.
तदासौ एक.निष्ठत्व*अभावात् तत् नाशयेत् द्वयम् ।
tadAsau eka.niSThatva*abhAvAt tat nAzayet dvayam |
तस्मात् एक*अर्थ.निष्ठत्वात् भिक्षु.जीवेन रुद्रताम् ॥\६।६४।२०॥
tasmAt eka*artha.niSThatvAt bhikSu.jIvena rudratAm ||6|64|20||
.
tadA asau thus he =
eka.niSThatva*abhAvAt in the absence of a fixed purpose =
tan nAzayed dvayam
tasmAd thus =
eka*artha.niSThatvAd from being fixed on one purpose =
bhikSu.jIvena rudratAm – .
*vlm.20. So the mendicant having the demi God rudra, for the sole object in his view, became assimilated to the very form of his wish; because whoso is intent on one object, must remove all duality from before him. (So says the mystic sadi: I drove the duality from my door, in order to have the unity alone before my view).
*sv.19.22 Whatever one wishes is obtained only when one's inner being is wholly and solely devoted to it. He who is thus totally devoted to what is in front of him knows it perfectly; he who is totally devoted to an imaginary object knows it perfectly. If such one.pointed devotion is not there, then he destroys that object (is not aware of it). It was thus (by such one.pointed devotion) that the mendicant became rudra and all the rest of it. Each of them had his own world: hence, until the rudra.consciousness was awakened in them, they were unaware of one another. It was in fact by the will of rudra that they were thus veiled, that they became of different forms and nature.
प्राप्य सर्व.आत्मना लब्धम् तथा सर्वम् तथास्थिते ।
prApya sarva.AtmanA labdham tathA sarvam tathAsthite |
भिक्षु.संकल्प=जीवा: ते प्रत्येकम् तत्.जगत्.पृथक् ॥\६।६४।२१॥
bhikSu.saMkalpa=jIvA: te pratyekam tat.jagat.pRthak ||6|64|21||
.
prApya sarva.AtmanA labdham
tathA sarvam tathA Asthite
bhikSu.saMkalpa=jIvAs te
pratyekam taj.jagat.pRthak – .
*vlm.21. The other imaginary forms of the mendicant, were all different persons in their different spheres; and had obtained their several forms, according to their respective desires from one state to another (as said before).
*sv.19.22 Whatever one wishes is obtained only when one's inner being is wholly and solely devoted to it. He who is thus totally devoted to what is in front of him knows it perfectly; he who is totally devoted to an imaginary object knows it perfectly. If such one.pointed devotion is not there, then he destroys that object (is not aware of it). It was thus (by such one.pointed devotion) that the mendicant became rudra and all the rest of it. Each of them had his own world: hence, until the rudra.consciousness was awakened in them, they were unaware of one another. It was in fact by the will of rudra that they were thus veiled, that they became of different forms and nature.
पश्यन्ति च एतेन अन्योन्यम् रुद्र.ज्ञानात् ऋते तत: ।
pazyanti ca etena anyonyam rudra.jJAnAt Rte tata: |
अ.प्रबुद्धा: प्रजायन्ते जीवा* जीव.अन्त.बोधिन: ॥\६।६४।२२॥
a.prabuddhA: prajAyante jIvA* jIva.anta.bodhina: ||6|64|22||
.
pazyanti ca etena anyonyam
rudra.jJAnAd Rte
tata:
a.prabuddhA: prajAyante
jIvA: jIva*anta.bodhina: .
*vlm.22. They did not know or look on one another, but had all their thoughts and sights fixed on rudra alone; because those that are awakened to their spiritual knowledge, have their sight fixed on their final liberation, while the unenlightened mortals are subjected to repeated births, by the repetition of their wishes (to be born in some form or other).
*sv.19.22 Whatever one wishes is obtained only when one's inner being is wholly and solely devoted to it. He who is thus totally devoted to what is in front of him knows it perfectly; he who is totally devoted to an imaginary object knows it perfectly. If such one.pointed devotion is not there, then he destroys that object (is not aware of it). It was thus (by such one.pointed devotion) that the mendicant became rudra and all the rest of it. Each of them had his own world: hence, until the rudra.consciousness was awakened in them, they were unaware of one another. It was in fact by the will of rudra that they were thus veiled, that they became of different forms and nature.
तत्.इच्छया आशु तत्.रूपा* बहु.रूपा: च ते इह ।
tat.icchayA Azu tat.rUpA* bahu.rUpA: ca te iha |
इह विद्याधर: अहम् स्याम् अहम् स्याम् इह पण्डित: ॥\६।६४।२३॥
iha vidyAdhara: aham syAm aham syAm iha paNDita: ||6|64|23||
.
*jd.23 – tad.icchayA Azu – by that desire soon =
tad.rUpA – that form =
bahu.rUpAz ca te iha – and many forms are they here =
iha vidyAdhara: aham syAm – here a Sorcerer am I =
aham syAm iha paNDita: I am here a paNDita =
*vlm.23. It was accordingly to the will of rudra, that he took this one form and many others upon him, such as he wills to become a Vidyadhara in one place and a pandit in another.
*sv.23.24 It is by one.pointed contemplation of 'May I become a celestial' or 'May I become a learned man' and as the fruit of such contemplation that one is enabled to become one or many or an ignoramus or a man of knowledge.
इति एक.ध्यान.साफल्यम् दृष्टान्त: अस्याम् क्रियास्थितौ ।
iti eka.dhyAna.sAphalyam dRSTAnta: asyAm kriyAsthitau |
एकत्वम् च बहुत्वम् च मौर्ख्यम् पाण्डित्यम् एव वा ॥\६।६४।२४॥
ekatvam ca bahutvam ca maurkhyam pANDityam eva vA ||6|64|24||
.
this is an illustration of the fruits of a one.pointed mind
becoming many, or just one (a dumb Magician, or Professor):..
*iti eka.dhyAna.sAphalyam
this one||pointed||.meditation.producing
dRSTAnta:
example, illustration
asyAm kriyA.sthitau
of the process of kriyA.Action
ekatvam ca bahutvam ca
both unity and multiplicity
maurkhyam pANDityam eva vA
stupidity indeed or scholarship
*sv.23.24 It is by one.pointed contemplation of 'May I become a celestial' or 'May I become a learned man' and as the fruit of such contemplation that one is enabled to become one or many or an ignoramus or a man of knowledge.
*vlm.24. This instance of rudra serves for an example, of the
efficacy of intense thought and practice of all men; who may
become one or another or many more, as also learned or ignorant,
agreeably to their thought and conduct. (One to be many, means
the versatility of parts, to act as many).
देवत्वम् मानुषत्वम् च देश.काल.क्रियाक्रमै: ।
devatvam mAnuSatvam ca deza.kAla.kriyAkramai: |
तुल्य.कालम् अलंकर्तुम् धारणा.ध्यान=यत्नत: ॥\६।६४।२५॥
tulya.kAlam alaMkartum dhAraNA.dhyAna=yatnata: ||6|64|25||
.
devatvam mAnuSatvam ca divinity and humanity = deza.kAla.kriyA=kramai: are according.with time, place, and action = tulyakAlam in keeping with the time = alaMkartum to manifest (be fulfilled, made.enough) = dhAraNA.dhyAna=yatna.tas by work in dhAraNA.Recollection and dhyAna.Meditation.
#tulyakAla –kAla tulyakAlIya a. contemporary with (instr.) • .tva n. contemporariness
*vlm.25. So one has his manhood and Godhead also; (i. e. acts as a man and a God likewise), by his manly and Godlike actions at different times and places; and to be both at the one and same time, requires much greater ability and energy both of the mind and body: (as it is seen in the persons of deified heroes).
*sv.25 It is possible by concentration and meditation to become a divinity or a human being and function accordingly.
*jd.25 devatvam mAnuSatvam ca divinity and humanity = deza.kAla.kriyA=kramai: are according.with time, place, and action = tulyakAlam in keeping with the time = alaMkartum to manifest (be fulfilled, made.enough) = dhAraNA.dhyAna=yatna.tas by work in dhAraNA.Recollection and dhyAna.Meditation.
सर्व.शक्त्य: स्व.रूपत्वात् जीवस्य अस्ति एक.शक्तिता ।
sarva.zaktya: sva.rUpatvAt jIvasya asti eka.zaktitA |
अनन्त: च अन्तपृक्त: च स्वभाव: अस्य स्वभावत: ॥\६।६४।२६॥
ananta: ca antapRkta: ca svabhAva: asya svabhAvata: ||6|64|26||
.
of all the powers of the Living.jIva, one.pointedness has no
bounds. Out of its experience comes its present identity.
*jd.26
sarva.zaktya: from the all.power
sva.rUpatvAt because of the self.form/identity =
jIvasya of the Living.jIva =
asti eka.zaktitA is one.powerness =
ananta: ca both without.an.end =
anta.pRkta: ca and end.containing =
sva.bhAva: asya sva.bhAva.tas his self.nature is from its self.nature.
*vlm.26. The living soul being one with the Divine, has all the
powers of the same implanted in it; the infinite being ingrafted
in the finite, It is of the same nature by innate nature.
*sv.26 The infinite consciousness which is the true self of all is endowed with omnipotence, but the jiva (which is essentially non.different from the self) is endowed with one faculty (appropriate to its notion). Hence, depending upon the nature of the jiva it enjoys endless powers or limited powers.
स.विकाम: स.संकोच: अहिंस्र: तेन चित्.आत्मन: ।
sa.vikAma: sa.saMkoca: ahiMsra: tena cit.Atmana: |
यत् इच्छति तत् अस्य अङ्ग जन्तु: सम्पद्यते स्वयम् ॥\६।६४।२७॥
yat icchati tat asya aGga jantu: sampadyate svayam ||6|64|27||
.
*jd.27 – sa.vikAma: w waning Desire =
sa.saMkoca: w restraint =
ahiMsra: tena – harmless
w.that =
cid.Atmana: of Conscious.Self =
yad icchati what wishes =
tad asya aGga – that of this aGga =
jantu: a person = sampadyate svayam – attains hirself.
**vlm.27. is not a translation but a travesty. The living soul has its expansion and contraction in its life and death, as the Divine soul has its evolution and involution; in the acts of creation and dissolution; but the Divine soul destroys no soul, because it is the soul of souls and the aggregate of all souls; therefore any one that would be godly, must refrain from slaughter.
*sv.27 The infinite consciousness is free from expansion and contraction: it is the jiva that gets what it seeks.
#vikAma – waning Desire =
#saMkoca
#ahiMsra – harmless
स्वयम् सम्पादितै: एभि: देश.काल.क्रिया.क्रमै: ।
svayam sampAditai: ebhi: deza.kAla.kriyA.kramai: |
योगिन्य: योगिन: च इह तिष्ठन्ति अन्यत्र यत्र च ॥\६।६४।२८॥
yoginya: yogina: ca iha tiSThanti anyatra yatra ca ||6|64|28||
.
*jd.28 – svayam sampAditai: ebhi: hirself with these attained =
deza.kAla.kriyA.kramai: thru the process of Place.Time.Activity =
yoginya: yogina: ca iha – and yoginIs & yogins here =
tiSThanti anyatra yatra ca – rest otherwherever.
*vlm.28. So the yogis and yoginis continue in the discharge of their sacred rites, as enjoin by law and usage, and either remain in this or rove about in other worlds at large at the free will and liberty.
*sv.28.29 The yogis who have acquired various faculties exist and manifest such faculties here and also elsewhere. However, since they are enjoyed here and there and in different places, such experiences appear to be many and varied — even as the famous Kartavirya generated fear in the hearts of many, though he remained at home! (A modern example is the radio: without leaving the studio, the speaker or singer enters countless drawing rooms. S. V.)
इह वा अमुत्र भोगेन दृष्टम् एतत् अनेकश: ।
iha vA amutra bhogena dRSTam etat anekaza: |
कार्त.वीर्य: गृहे तिष्ठन् सर्वेषाम् भयद: अभवत् ॥\६।६४।२९॥
kArta.vIrya: gRhe tiSThan sarveSAm bhayada: abhavat ||6|64|29||
.
iha vA amutra bhogena
dRSTam etad anekazas
kArtavIrya: gRhe tiSThan
sarveSAm bhayada: abhavat was the terror of everyone. .29.
*vlm.29. A yogi is seen in several forms at once, both in this world and in the next, according to his desert and the merit of his actions; as the great yogi and warriors Karta Viryarjuna, became the terror of the world as if he were ubiquitous, while he remained quite at home. (i. e. though confined in one place, yet he seemed to be present every where).
*sv.28.29 The yogis who have acquired various faculties exist and manifest such faculties here and also elsewhere. However, since they are enjoyed here and there and in different places, such experiences appear to be many and varied — even as the famous Kartavirya generated fear in the hearts of many, though he remained at home! (A modern example is the radio: without leaving the studio, the speaker or singer enters countless drawing rooms. S. V.)
विष्णु: क्षीर*उदधौ तिष्ठन् जायते पुरुष: भुवि ।
viSNu: kSIra*udadhau tiSThan jAyate puruSa: bhuvi |
पशु*अर्थम् यान्ति तिष्ठन्त्य: योगिन्य: योगिनी.गणे ॥\६।६४।३०॥
pazu*artham yAnti tiSThantya: yoginya: yoginI.gaNe ||6|64|30||
.
*jd.30 viSNu: kSIra*udadhau tiSThan – viSNu resting in the Sea of Milk =
jAyate puruSa: bhuvi – appears as a person on earth =
pazu.artham
yAnti
tiSThantya: yoginya: yoginI.gaNe – come the resting yoginIs in a yoginI Group.
*vlm.30. So also doth the god Vishnu appear in human forms on earth, while he sleeps at ease in the milky ocean; and the yoginis of heaven hover over animal sacrifices on earth, while they reside in their groups in the etherial sphere.
*sv.30.31 Similarly, lord Visnu, without leaving his abode, incarnates as a human being on earth. Similarly, Indra (who presides over sacred rites), without leaving his heavenly abode, is present in a thousand places where such rites are performed.
शक्त: स्वर्ग.आसने तिष्ठन् याति यज्ञ*अर्थम् उर्विकाम् ।
zakta: svarga.Asane tiSThan yAti yajJa*artham urvikAm |
सहस्रम् एकम् भवति तथा च अस्मिन् जनार्दन: ॥\६।६४।३१॥
sahasram ekam bhavati tathA ca asmin janArdana: ||6|64|31||
.
zakta: svarga*Asane tiSThan
yAti yajJa*artham urvikAm
sahasram ekam bhavati
tathA ca asmin janArdana: .
*sv.30.31 Similarly, lord Visnu, without leaving his abode, incarnates as a human being on earth. Similarly, Indra (who presides over sacred rites), without leaving his heavenly abode, is present in a thousand places where such rites are performed.
*vlm.31. Indra also appears on earth, to receive the oblations of men, when he is sitting in his heavenly seat on high, and Náráyana takes the forms of a thousand Rámás upon him, in his conflict with the myriads of Rakhasa legions.
नृणाम् शतानि भक्तानाम् मानुष्यम् याति तत्.नतै: ।
nRNAm zatAni bhaktAnAm mAnuSyam yAti tat.natai: |
एक: सहस्रम् भवति तथा च एष जनार्दन: ॥\६।६४।३२॥
eka: sahasram bhavati tathA ca eSa janArdana: ||6|64|32||
.
nRNAm zatAni bhaktAnAm
mAnuSyam yAti tan.natai:
eka: sahasram bhavati One becomes a thousand,
tathA ca eSa janArdana: and thus this *kRShNa janArdana.
*vlm.32. So did one Krishna become a hundred, to receive the obeisance of his reverential princes; and he appears as a thousand in the company of many thousand monarchs in the Kuru assembly.
*sv.32 In response to the call of the devotees, lord Visnu who is one becomes thousands and appears before the devotees.
अंश*अवतार.लीलाभि: कुरुते जागतीम् स्थितम् ।
aMza*avatAra.lIlAbhi: kurute jAgatIm sthitam |
एक: कान्ता.सहस्राणि तुल्य.कालम् निमेषवत् ॥\६।६४।३३॥
eka: kAntA.sahasrANi tulya.kAlam nimeSavat ||6|64|33||
.
aMza*avatAra.lIlAbhi: kurute playing in many incarnations he made
jAgatIm sthitam
eka: kAntA.sahasrANi
tulya.kAlam
nimeSavat – .
He incarnated manywise, and in this world took his place alongside thousands of young girls. Hours were seconds to him!
*vlm.33. So the god become incarnate in many forms, with parts and particles of his own spirit for the preservation of the world; and the one lord became many in the company of his mistresses in a moment. (This was the company of milk maids in the
rásalila sport of Krishna).
*sv.33.36 Even so, jIvaTa and the others who were but the creatures of the mendicant's imagination or wish and who were animated by rudra.consciousness went to their various abodes and functioned as if independently. They played their different roles for some time and then returned to the abode of rudra.
ab. aMza*avatAra.lIlAbhi: kurute jAgatIm sthitam | eka: kAntA.sahasrANi tulya.kAlam nimeSavat >kAntAnAm sahasrANi SoDaza.sahasram tulya.kAlam upabhuGkte iti zeSa: | tatra dRSTAnta nimeSavad iti | yathA nimI rAjarSir videhatAm Apanna: sarva.prANinAm tatreSu vasan yugapat nimeSaNAni karoti tadvat
He incarnated manywise, and in this world took his place alongside thousands of young girls. Hours were seconds to him!
एवम् ते भिक्षु.संकल्पा* जीवट.ब्राह्मण*आदय: ।
evam te bhikSu.saMkalpA* jIvaTa.brAhmaNa*Adi*a: |
रुद्र.विज्ञान.वशत: स्व.संकल्प.पुरीम् गता: ॥\६।६४।३४॥
rudra.vijJAna.vazata: sva.saMkalpa.purIm gatA: ||6|64|34||
.
evam te bhikSu.saMkalpA: so those conceptions of the Monk,
jIvaTa the Liver & the rest
rudra.vijJAna.vazata:
sva.saMkalpa.purIm gatA: .
*vlm.34. In this manner did the forms of jIvaTa and others, which were the creatures of the mendicant's imagination, retire at the behest of rudra, to the particular abodes of their own and respective desires.
*sv.33.36 Even so, jIvaTa and the others who were but the creatures of the mendicant's imagination or wish and who were animated by rudra.consciousness went to their various abodes and functioned as if independently. They played their different roles for some time and then returned to the abode of rudra.
तत्र भुक्त्वा चिरम् भोगान् प्राप्य रुद्र.पुरम् तत: ।
tatra bhuktvA ciram bhogAn prApya rudra.puram tata: |
गणताम् आ.वसन्त: ते स्थास्यन्ति स.परिच्छदा: ॥\६।६४।३५॥
gaNatAm A.vasanta: te sthAsyanti sa.paricchadA: ||6|64|35||
.
tatra bhuktvA ciram bhogAn
prApya rudra.puram tata:
gaNatAmAvasantaste
sthAsyanti sa.paricchadA: .
*vlm.35. Their they enjoyed all their delights for a long time, until they entered the abode of rudra; where they became the attendants of the demigod, and remained in his train for a great length of time.
*sv.33.36 Even so, jIvaTa and the others who were but the creatures of the mendicant's imagination or wish and who were animated by rudra.consciousness went to their various abodes and functioned as if independently. They played their different roles for some time and then returned to the abode of rudra.
नित्यम् प्रफुल्ल.नव.कल्प.लता*आलयेषु
nityam praphulla.nava.kalpa.latA*AlayeSu
रुद्रेण साकम् उरु.रत्न.गुलुच्छकेषु ।
rudreNa sAkam uru.ratna.gulucchakeSu |
नाना.जगत्सु च तदा शिव.पत्तनेषु
nAnA.jagatsu ca tadA ziva.pattaneSu
विद्याधरीषु अमर.मौलि.धरा: च रेजु: ॥\६।६४।३६॥
vidyAdharISu amara.mauli.dharA: ca reju: ||6|64|36||
.
*jd.36 nityam praphulla.nava.kalpa.latA.AlayeSu
rudreNa sAkamuru.ratna.gulucchakeSu
nAnA.jagatsu ca tadA ziva.pattaneSu
vidyAdharISv amara.mauli.dharA: ca reju: .
*vlm.36. They remained in the company of rudra, dwelling in the groves of the evergreen and ever blossoming Kalpa creepers of paradise, blooming with clusters of their gemming florets; and roving at pleasure to different worlds, and to the celestial city of Siva on the Kailasa mountain, and sporting in the company of heavenly nymphs, and bearing the crowns of immortality on their heads. (This is the description of the heaven of Hindus).
*sv.33.36 Even so, jIvaTa and the others who were but the creatures of the mendicant's imagination or wish and who were animated by rudra.consciousness went to their various abodes and functioned as if independently. They played their different roles for some time and then returned to the abode of rudra.
@@@
DN6064 JIVATA—THE STORY'S END 2.OC06
राम उवाच ।
rAma uvAca |
जीवट.ब्राह्मण.आदीनाम् हंस.आदिनाम् मुनीश्वर ।
jIvaTa.brAhmaNa.AdInAm haMsa.AdinAm munIzvara |
भिक्षु=स्वप्न.शरीराणाम् सम्पन्नम् किम् अत: परम् ॥\६।६४।\१॥
bhikSu=svapna.zarIrANAm sampannam kim ata: param ||6|64|1||
वसिष्ठ उवाच ।
vasiSTha uvAca |
रुद्रेण सह सम्भूय प्रबुद्धा: सर्व* एव ते ।
rudreNa saha sambhUya prabuddhA: sarva* eva te |
मिथ: च दृष्ट.संसारा* रुद्र.आंशा: सुखिन: स्थिता: ॥\६।६४।२॥
mitha: ca dRSTa.saMsArA* rudra.AMzA: sukhina: sthitA: ||6|64|2||
तेन रुद्रेण ताम् मायाम् अवलोक्य यथा.उदिताम् ।
tena rudreNa tAm mAyAm avalokya yathA.uditAm |
स्वांश*अस्तम् एव संसार.स्थितिम् ते प्रेषीता: पुन: ॥\६।६४।३॥
svAMza*astam eva saMsAra.sthitim te preSItA: puna: ||6|64|3||
गच्छत आशु निजम् स्थानम् तत्र भुक्त्वा कलत्रकै: ।
gacchata Azu nijam sthAnam tatra bhuktvA kalatrakai: |
कम्चित्.कालम् समम् भोगान् मत्.सकाशम् उपैष्यथ ॥\६।६४।४॥
kamcit.kAlam samam bhogAn mat.sakAzam upaiSyatha ||6|64|4||
भविष्यथ मत्.अंशा* ये गणा* मत्.पुर=भूषणा: ।
bhaviSyatha mat.aMzA* ye gaNA* mat.pura=bhUSaNA: |
तत: महाप्रलयत: यास्याम: तत्.परम् पदम् ॥\६।६४।\०५॥
tata: mahApralayata: yAsyAma: tat.param padam ||6|64|5||
वसिष्ठ उवाच ।
vasiSTha uvAca |
इति उक्त्वा भगवान् रुद्र: तेषाम् स: अन्तर् अधीयत ।
iti uktvA bhagavAn rudra: teSAm sa: antar adhIyata |
vअन्त्य.संसार.संख्यानम् रुद्राणाम् मध्यम् आययौ ॥\६।६४।६॥
antya.saMsAra.saMkhyAnam rudrANAm madhyam Ayayau ||6|64|6||
प्रययु: स्व.आस्पदम् ते अपि जीवट.ब्राह्मणादय: ।
prayayu: sva.Aspadam te api jIvaTa.brAhmaNAdi*a: |
स्व.कलत्रै: समम् देह क्षपयित्वा अथ कालत: ॥\६।६४।७॥
sva.kalatrai: samam deha kSapayitvA atha kAlata: ||6|64|7||
रुद्र.लोकम् समासाद्य भविष्यन्ति रण*उत्तमा: ।
rudra.lokam samAsAdya bhaviSyanti raNa*uttamA: |
कदा.चित् व्योम्नि दृश्यन्ते तारक*आकार.कारिण: ॥\६।६४।८॥
kadA.cit vyomni dRzyante tAraka*AkAra.kAriNa: ||6|64|8||
राम उवाच ।
rAma uvAca |
भिक्षु=संकल्प.रूपा: ते जीवट.ब्राह्मण.आदय: ।
bhikSu=saMkalpa.rUpA: te jIvaTa.brAhmaNa.Adi*a: |
कथम् सत्यत्वम् आयाता: संकल्प*अर्थे क्व सत्यता ॥\६।६४।९॥
katham satyatvam AyAtA: saMkalpa*arthe kva satyatA ||6|64|9||
वसिष्ठ उवाच ।
vasiSTha uvAca |
संकल्प.सत्यता तु अंशे त्यज संकल्प.सत्यताम् ।
saMkalpa.satyatA tu aMze tyaja saMkalpa.satyatAm |
तत्र यत्र अस्ति तत्र अस्ति यत: सर्व.आत्म तत्.पदम् ॥\६।६४।१०॥
tatra yatra asti tatra asti yata: sarva.Atma tat.padam ||6|64|10||
यत् स्वप्ने दृश्यते यत् च संकल्पै: अवलोक्यते ।
yat svapne dRzyate yat ca saMkalpai: avalokyate |
तत् तथा विद्यते तत्र सर्व.कालम् तत्.आत्मकम् ॥\६।६४।११॥
tat tathA vidyate tatra sarva.kAlam tat.Atmakam ||6|64|11||
तत् देश.काल*आत्मतया गत्वा देश*अन्तरम् यथा ।
tat deza.kAla*AtmatayA gatvA deza*antaram yathA |
देशात् देश*अन्तरम् यत्.वत् न गति*आत्म*आदिकम् विना ॥\६।६४।१२॥
dezAt deza*antaram yat.vat na gati*Atma*Adikam vinA ||6|64|12||
न लभ्यते तथा स्वप्न: विना तत्र न लभ्यते ।
na labhyate tathA svapna: vinA tatra na labhyate |
सर्वम् अस्ति चित: कोशे यत् यथा आलोकयति असौ ॥\६।६४।१३॥
sarvam asti cita: koze yat yathA Alokayati asau ||6|64|13||
चित् तथा तत् अवाप्नोति सर्व.आत्मत्वात् अविक्षतम् ।
cit tathA tat avApnoti sarva.AtmatvAt avikSatam |
संकल्प: स्वप्नक: तु अङ्ग यया च दशया आप्यते ॥\६।६४।१४॥
saMkalpa: svapnaka: tu aGga yayA ca dazayA Apyate ||6|64|14||
परम् अभ्यास.योगाभ्याम् विना तु एतत् न लभ्यते ।
param abhyAsa.yogAbhyAm vinA tu etat na labhyate |
येषाम् तु योग.विज्ञान.दृष्टय: फलिता: स्थिता: ॥\६।६४।१५॥
yeSAm tu yoga.vijJAna.dRSTaya: phalitA: sthitA: ||6|64|15||
सर्वम् सर्वत्र पश्यन्ति ते यत: शंकर*आदय: ।
sarvam sarvatra pazyanti te yata: zaMkara*Adi*a: |
इदम् अग्र.गतम् वस्तु तथा संकल्पितम् मया ॥\६।६४।१६॥
idam agra.gatam vastu tathA saMkalpitam mayA ||6|64|16||
न आप्यम् यत्*उभय.भ्रंशम् स* प्राप्नोति उभय*आश्रयात् ।
na Apyam yat*ubhaya.bhraMzam sa* prApnoti ubhaya*AzrayAt |
सर्वम् हि अभिमतम् कार्यम् एक.निष्ट्ःअस्य सिद्ध्यति ॥\६।६४।१७॥
sarvam hi abhimatam kAryam eka.niSTHasya siddhyati ||6|64|17||
दक्षिणाम् ककुभम् गच्छन् क: प्राप्नोति उत्तराम् दिशम् ।
dakSiNAm kakubham gacchan ka: prApnoti uttarAm dizam |
संकल्प*अर्थ.परै: एव संकल्प*अर्थ: अवगम्यते ॥\६।६४।१८॥
saMkalpa*artha.parai: eva saMkalpa*artha: avagamyate ||6|64|18||
अग्र.स्थ*अर्थ.परै: अग्रे संस्थित: अर्थ: अवगम्यते ।
agra.stha*artha.parai: agre saMsthita: artha: avagamyate |
अग्र.स्थे बुद्धि.संस्थे य: संकल्पम् प्राप्तुम् इच्छति ॥\६।६४।१९॥
agra.sthe buddhi.saMsthe ya: saMkalpam prAptum icchati ||6|64|19||
तदासौ एक.निष्ठत्व*अभावात् तत् नाशयेत् द्वयम् ।
tadAsau eka.niSThatva*abhAvAt tat nAzayet dvayam |
तस्मात् एक*अर्थ.निष्ठत्वात् भिक्षु.जीवेन रुद्रताम् ॥\६।६४।२०॥
tasmAt eka*artha.niSThatvAt bhikSu.jIvena rudratAm ||6|64|20||
प्राप्य सर्व.आत्मना लब्धम् तथा सर्वम् तथास्थिते ।
prApya sarva.AtmanA labdham tathA sarvam tathAsthite |
भिक्षु.संकल्प=जीवा: ते प्रत्येकम् तत्.जगत्.पृथक् ॥\६।६४।२१॥
bhikSu.saMkalpa=jIvA: te pratyekam tat.jagat.pRthak ||6|64|21||
पश्यन्ति च एतेन अन्योन्यम् रुद्र.ज्ञानात् ऋते तत: ।
pazyanti ca etena anyonyam rudra.jJAnAt Rte tata: |
अ.प्रबुद्धा: प्रजायन्ते जीवा* जीव.अन्त.बोधिन: ॥\६।६४।२२॥
a.prabuddhA: prajAyante jIvA* jIva.anta.bodhina: ||6|64|22||
तत्.इच्छया आशु तत्.रूपा* बहु.रूपा: च ते इह ।
tat.icchayA Azu tat.rUpA* bahu.rUpA: ca te iha |
इह विद्याधर: अहम् स्याम् अहम् स्याम् इह पण्डित: ॥\६।६४।२३॥
iha vidyAdhara: aham syAm aham syAm iha paNDita: ||6|64|23||
इति एक.ध्यान.साफल्यम् दृष्टान्त: अस्याम् क्रियास्थितौ ।
iti eka.dhyAna.sAphalyam dRSTAnta: asyAm kriyAsthitau |
एकत्वम् च बहुत्वम् च मौर्ख्यम् पाण्डित्यम् एव वा ॥\६।६४।२४॥
ekatvam ca bahutvam ca maurkhyam pANDityam eva vA ||6|64|24||
देवत्वम् मानुषत्वम् च देश.काल.क्रियाक्रमै: ।
devatvam mAnuSatvam ca deza.kAla.kriyAkramai: |
तुल्य.कालम् अलंकर्तुम् धारणा.ध्यान=यत्नत: ॥\६।६४।२५॥
tulya.kAlam alaMkartum dhAraNA.dhyAna=yatnata: ||6|64|25||
सर्व.शक्त्य: स्व.रूपत्वात् जीवस्य अस्ति एक.शक्तिता ।
sarva.zaktya: sva.rUpatvAt jIvasya asti eka.zaktitA |
अनन्त: च अन्तपृक्त: च स्वभाव: अस्य स्वभावत: ॥\६।६४।२६॥
ananta: ca antapRkta: ca svabhAva: asya svabhAvata: ||6|64|26||
स.विकाम: स.संकोच: अहिंस्र: तेन चित्.आत्मन: ।
sa.vikAma: sa.saMkoca: ahiMsra: tena cit.Atmana: |
यत् इच्छति तत् अस्य अङ्ग जन्तु: सम्पद्यते स्वयम् ॥\६।६४।२७॥
yat icchati tat asya aGga jantu: sampadyate svayam ||6|64|27||
स्वयम् सम्पादितै: एभि: देश.काल.क्रिया.क्रमै: ।
svayam sampAditai: ebhi: deza.kAla.kriyA.kramai: |
योगिन्य: योगिन: च इह तिष्ठन्ति अन्यत्र यत्र च ॥\६।६४।२८॥
yoginya: yogina: ca iha tiSThanti anyatra yatra ca ||6|64|28||
इह वा अमुत्र भोगेन दृष्टम् एतत् अनेकश: ।
iha vA amutra bhogena dRSTam etat anekaza: |
कार्त.वीर्य: गृहे तिष्ठन् सर्वेषाम् भयद: अभवत् ॥\६।६४।२९॥
kArta.vIrya: gRhe tiSThan sarveSAm bhayada: abhavat ||6|64|29||
विष्णु: क्षीर*उदधौ तिष्ठन् जायते पुरुष: भुवि ।
viSNu: kSIra*udadhau tiSThan jAyate puruSa: bhuvi |
पशु*अर्थम् यान्ति तिष्ठन्त्य: योगिन्य: योगिनी.गणे ॥\६।६४।३०॥
pazu*artham yAnti tiSThantya: yoginya: yoginI.gaNe ||6|64|30||
शक्त: स्वर्ग.आसने तिष्ठन् याति यज्ञ*अर्थम् उर्विकाम् ।
zakta: svarga.Asane tiSThan yAti yajJa*artham urvikAm |
सहस्रम् एकम् भवति तथा च अस्मिन् जनार्दन: ॥\६।६४।३१॥
sahasram ekam bhavati tathA ca asmin janArdana: ||6|64|31||
नृणाम् शतानि भक्तानाम् मानुष्यम् याति तत्.नतै: ।
nRNAm zatAni bhaktAnAm mAnuSyam yAti tat.natai: |
एक: सहस्रम् भवति तथा च एष जनार्दन: ॥\६।६४।३२॥
eka: sahasram bhavati tathA ca eSa janArdana: ||6|64|32||
अंश*अवतार.लीलाभि: कुरुते जागतीम् स्थितम् ।
aMza*avatAra.lIlAbhi: kurute jAgatIm sthitam |
एक: कान्ता.सहस्राणि तुल्य.कालम् निमेषवत् ॥\६।६४।३३॥
eka: kAntA.sahasrANi tulya.kAlam nimeSavat ||6|64|33||
एवम् ते भिक्षु.संकल्पा* जीवट.ब्राह्मण*आदय: ।
evam te bhikSu.saMkalpA* jIvaTa.brAhmaNa*Adi*a: |
रुद्र.विज्ञान.वशत: स्व.संकल्प.पुरीम् गता: ॥\६।६४।३४॥
rudra.vijJAna.vazata: sva.saMkalpa.purIm gatA: ||6|64|34||
तत्र भुक्त्वा चिरम् भोगान् प्राप्य रुद्र.पुरम् तत: ।
tatra bhuktvA ciram bhogAn prApya rudra.puram tata: |
गणताम् आ.वसन्त: ते स्थास्यन्ति स.परिच्छदा: ॥\६।६४।३५॥
gaNatAm A.vasanta: te sthAsyanti sa.paricchadA: ||6|64|35||
नित्यम् प्रफुल्ल.नव.कल्प.लता*आलयेषु
nityam praphulla.nava.kalpa.latA*AlayeSu
रुद्रेण साकम् उरु.रत्न.गुलुच्छकेषु ।
rudreNa sAkam uru.ratna.gulucchakeSu |
नाना.जगत्सु च तदा शिव.पत्तनेषु
nAnA.jagatsu ca tadA ziva.pattaneSu
विद्याधरीषु अमर.मौलि.धरा: च रेजु: ॥\६।६४।३६॥
vidyAdharISu amara.mauli.dharA: ca reju: ||6|64|36||
.
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:
६०६५
FM6065 ABOUT THE STORY OF THE MONK 2.OC07 .z20
FM.6.50.FM.6.99
https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
FM.6.65 ABOUT THE STORY OF THE MONK 2.OC07
+++
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
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