fm7189 3.nv23 The AtivAhika TRAVELER .z21
jivadas
DAILY READINGS st 24 November, 2018
fm4021 1.nv23-24 UNANSWERED QUESTION .z64
fm6087 2.nv23-24 FIRECREST & The BOY .z46
fm7190 3.nv24..26 rAma's Repose .z89
fm7189 3.nv23 The AtivAhika TRAVELER .z21
About the Subtle Âtivâhika Traveler:
Vasishtha said—
x01
आतिवाहिक-देहः_असौ तस्य_आद्यस्य प्रजापतेः ।
काकतालीय.वत् चित्त्वात् यत् यथा इति.आदि चेतति ॥७।१८९।०१॥
AtivAhika-deha:_asau tasya_Adyasya prajApate: |
kAkatAlIya.vat cittvAt yat yathA iti.Adi cetati ||7|189|01||
.
AtivAhika-deha: asau
This Traveler Body
tasya Adyasya prajApate:
of that primal Grandfather
kAkatAlIyavat
is like the Coconut Crow.
From the state of Consciousness
yat yathA ity.Adi cetati
what and how it conceives ...
~sv.1 The cosmic subtle (ativahika) body that arose as the creator brahma by sheer coincidence (just as a ripe cocoanut falls when a crow alights on it) continues to exist on account of the inherent nature of consciousness.
~vlm.1 Vasishtha continued:—This spiritual body (or the personal spirit), as that of brahma-the primeval creator of all; being possessed of its volition, comes as by an act of chance and of its own notion, to think and brood on its thoughts; (which it had derived from the eternal spirit of brahma).
y02
तत् तथा स्थितिम् आयाति चिरम् संवित्-स्वभावतः ।
बत विश्वम् इदम् भातम् अत्र_अ-सत्ये कुतः स्मयः ॥०२॥
tat tathA sthitim AyAti ciram saMvit-svabhAvata: |
bata vizvam idam bhAtam atra_a-satye kuta: smaya: ||02||
.
tat tathA sthitim AyAti
That thus comes to a State,
ciram saMvit-svabhAvata:
after long Awareness-own.feeling - conditioning
bata vizvam idam bhAtam atra_asatye
kuta: smaya:
~sv.2 It itself is the universe. The seer, the seen and the act of seeing are all unreal.
~vlm.2. It continues to remain in the same state, as it is ever conscious of in itself; and sees of its own nature, this universe exposed before it as it had in his mind, nor is there any wonder in this.
x
z03
द्रष्टा_अ.सत्यम् असत्यम् दृक् असत्यम् दर्शनम् ततम् ।
सत्यम् एव_अथवा सर्वम् ब्रह्मैव_आत्मतया तया ॥०३॥
draSTA_a.satyam asatyam dRk asatyam darzanam tatam |
satyam eva_athavA sarvam brahmaiva_AtmatayA tayA ||03||
.
the Seer is not So;
not So is the Seen;
and not So is the Seeing too;
or else everything is So,
only the brahman.Immensity
with the nature of a soul
.
~vlm.3. Now this viewer-brahma, and his viewing and the view of the world, must either all be false (as there is no duality in nature); or they must all be true, having the spirit of brahma_at the bottom.
Râma said–
x04
इति_आतिवाहिक~आलोकः स* तस्य_आद्य-प्रजापतेः ।
कठिनत्वम् कथम् यातः कथम् स्वप्नस्य सत्यता ॥०४॥
iti_AtivAhika~Aloka: sa* tasya_Adya-prajApate: |
kaThinatvam katham yAta: katham svapnasya satyatA ||04||
.
iti_AtivAhika_Aloka:
such a Traveler vision
sa* tasya AdyaprajApate:
is his, the Grandfather's.
kaThinatvam katham
how does it get (material) hardness?
yAta:
from where?
katham svapnasya satyatA
how-come a dream seems real? - has the generic quality of beingSo.
~vlm.4. Ráma rejoined:—Now sir, please to tell me, how this spiritual and shadowy sight of the primeval Lord of creation, could be realized in its solidified state, and reality can there be in the vision of a dream.
~sv.3-4 Or if they are all considered real, even then they are all brahman, and brahman alone is real.
Vasishtha said—
05|Ø
आतिवाहिक* आलोकः स्वत* एव_अनुभूयते ।
सदा_अनवरतम् तेन स* एव_आभाति पुष्टवत् ॥०५॥
AtivAhika* Aloka: svata* eva_anubhUyate |
sadA_anavaratam tena sa* eva_AbhAti puSTavat ||05||
.
AtivAhika Aloka: - x =
svata eva_anubhUyate - x =
sadA anavaratam
ever incessantly
tena sa* eva AbhAti puSTavat - x.
~vlm.5. Vasishtha replied:—The spiritual view is ever apparent by itself within ourselves; and our continuous and ceaseless sight of it, gives it the appearance of a solid reality.
~sv.5-6 The cosmic subtle body arises of its own accord and that itself becomes a solid substance by being constantly thought of as such, even as a dream may appear to be real when it is prolonged.
x
z06
यथा स्वप्नस्य पुष्टत्वम् चिर~अनुभवन~उचितम् ।
अति.सत्यम् इव_आभाति स्व.आतिवाहिकता तथा ॥०६॥
yathA svapnasya puSTatvam cira~anubhavana~ucitam |
ati.satyam iva_AbhAti sva.AtivAhikatA tathA ||06||
.
yathA svapnasya puSTatvam
as the development of dreaming
cira~anubhavana_ucitam
is customary long experience
atisatyam iva
as.if very real
AbhAti sva.AtivAhikatA tathA
the state of your own Traveler projects thus.
~vlm.6. As the visionary sights of our dreams, come to be realized in times, by our continuous pouring upon them; so doth the spiritual appear as real, by our constant habit of thinking them as such. (So it is recorded in the case of King Harischandra of old).
~sv.5-6 The cosmic subtle body arises of its own accord and that itself becomes a solid substance by being constantly thought of as such, even as a dream may appear to be real when it is prolonged.
#puS – to nourish. --> puSTa --> puSTatva-m - n. the being well-fed , a prosperous or thriving condition MW.
x07
आतिवाहिक-देहस्य चिर-स्व.अनुभव~उदये ।
AtivAhika-dehasya cira-sva.anubhava~udaye |
आधिभौतिकता-बुद्धिः उदेति मृग-वारिवत् ॥०७॥
AdhibhautikatA-buddhi: udeti mRga-vArivat ||07||
.
for the subtle Traveler Body = cira-svAnubhava~udaye - when it has arisen thru long self.experience = AdhibhautikatA-buddhi: - the intellect in gross material state = udeti mRga-vArivat – arises like mirage-water.
~vlm.7. The constant thought of the reality of our spiritual body, makes appear as a real object to our sight; as the constant craving of deer after water, makes it appear in the mirage of the parched desert before them.
*sv. Thus, even materiality or substantiality arises of its own accord from the subtle (ativahika) body.
* AtivAhika-dehasya – for the subtle Traveler Body = cira-svAnubhava~udaye - when it has arisen thru long self.experience = AdhibhautikatA-buddhi: - the intellect in gross material state = udeti mRga-vArivat – arises like mirage-water.
8
जगत्-स्वप्न-भ्रम~आभासम् मृगतृष्ण~अम्बुवत् स्थितम् ।
jagat-svapna-bhrama~AbhAsam mRgatRSNa~ambuvat sthitam |
असत् एव_इदम् आभाति सत्य-प्रत्यय-कारि_अपि ॥०८॥
asat eva_idam AbhAti satya-pratyaya-kAri_api ||08||
.
the world's a dream-delusion that appears
like water that appears in a mirage
:
altho unreal it makes you think that it's real
.
* jagat-svapna-bhrama~AbhAsam - world.dream-delusion=projection - mRgatRSNa~ambuvat sthitam - exists like mirage-water = asat eva_idam AbhAti - tho unreal it projects = satya-pratyaya-kAri_api – real-conviction-maker also
09
आतिवाहिक-रूपाणाम् आधिभौतिकता स्वयम् ।
असती सत्यवत् दूरम् अर्वाक्-दर्शिभिः अर्थिता ॥०९॥
AtivAhika-rUpANAm AdhibhautikatA svayam |
asatI satyavat dUram arvAk-darzibhi: arthitA ||09||
.
AtivAhika-rUpANAm
of the Traveler-forms
AdhibhautikatA svayam
physicality itself
asatI satyavat dUram arvAg-darzibhi:_arthitA
x
~vlm.9. Many spiritual and intellectual objects, like a great many unreal things, are taken for the material and real, by the avidity of their desires and ignorant admirers.
~sv.7-8-9 Thus, even materiality or substantiality arises of its own accord from the subtle (ativahika) body.
#arvAk arvAg - ind. (g. %{svar-Adi} q.v.) hither , (opposite to yon parAk, paras, parastAt) RV. AV. S3Br. ; (with abl. S3Br. &c. ; with instr. RV. x , 129 , 6 AV.) on this side , from a certain point , before , after ; on the lower side ChUp. ; (with loc.) within , near Sa1h. (v.l.)
x10
अयम् सः_अहम् इदम् तत् म* इमा* गिरि-नभः दिशः ।
इति मिथ्या-भ्रमः भाति भास्वर-स्वप्न-शैलवत् ॥१०॥
ayam sa:_aham idam tat ma* imA* giri-nabha: diza: |
iti mithyA-bhrama: bhAti bhAsvara-svapna-zailavat ||10||
.
ayam sa: aham
"This He, I,
idam tan
This, That,
ma imA: giri-nabho-diza:
Mine are these mountains, sky, directions,"
iti mithyA-bhrama: bhAti
such delusive error appears-as
bhAsvara-svapna-zailavat
x
~sv.10 'I am this', 'I am that' — thus the notions that arise in that body appear as mountains and the various directions, but all this is mere delusion, appearance or optical illusion.
~vlm.10. The impression that I am this, and that one is another, and that this is mine and that is his; and that these are the hills and skies about us; are all as erroneous as the conception of reality in our dreams and false phantoms of the brain.
y11
आतिवाहिक-देहः असौ स्रष्टुः आद्यस्य भावितः ।
आधिभौतिकताम् च_एतत् पिण्ड~आकारम् प्रपश्यति ॥११॥
AtivAhika-deha: asau sraSTu: Adyasya bhAvita: |
AdhibhautikatAm ca_etat piNDa~AkAram prapazyati ||11||
.
AtivAhika-deha: asau
This Traveler Body
sraSTu:_Adyasya bhAvita: x
AdhibhautikatAm ca etat x
piNDa_AkAram prapazyati - x
.
~sv.11 When the ativahika body is thought of as material or physical substance by the creator brahma, such materiality arises.
~vlm.11. The spiritual body which was at first conceived, by the prime creator of all-brahma, assumed a material form as that of a globe under his sight. (Meaning the Mundane egg).
x
z12
चित्.नभः चेतनम् त्यक्त्वा "ब्रह्माहम्" इति पश्यति ।
अयम् देहः_अयम् आधार* इति बध्नाति भावनाम् ॥१२॥
cit.nabha: cetanam tyaktvA "brahmAham" iti pazyati |
ayam deha:_ayam AdhAra* iti badhnAti bhAvanAm ||12||
.
cit.nabhas_cetanam tyaktvA
The consciousness-sky having forsaken Chetana Sentience,
"brahmAham"_iti pazyati
"I am brahmic" it see/knows
ayam deha:_ayam AdhAra
as "this body, this support/location"
iti badhnAti bhAvanAm
so it conditions/binds its imagining.
~sv.12 Consciousness considers itself as brahma the creator; it considers, 'This is body' and 'This is the support for the body' and thus creates a relationship between the body and the support which thereafter becomes a bondage.
~vlm.12. The living soul of brahma, being born of the mundane egg in a corporeal body; forgot or rather forsook to think of its incorporeal intellectuality, and thought himself as composed of his present material body only. He looked into it and thought, that this was his body and the recipient of his soul: (instead of the souls being the fountain of the body).
x13
असत्ये सत्य-बुद्ध्या_एव बद्धः भवति भावनात् ।
बहुशः भावयति_अन्तर् नानात्वम् अनुधावति ॥१३॥
asatye satya-buddhyA_eva baddha: bhavati bhAvanAt |
bahuza: bhAvayati_antar nAnAtvam anudhAvati ||13||
.
a.satye
in the unreal
satya-buddhyA eva
while considered to be real
baddho bhavati
it becomes bound by bhAvanA.Feeling
bhAvanAt
it is made to become mant within
bahuzas bhAvayati_antar
nAnAtvam anudhAvati
proceeding to a state of variety.
~sv.13 When there is the notion of reality in unreal phenomena, there is bondage. When many such notions arise, then diversity is brought into being.
~vlm.13. Then it becomes confined in that body, by its belief of the unreality as a sober reality; and then it thinks of many things within itself, and goes on seeking and running after them all. (But the steady soul is sedate, and has all within itself, without seeking them elsewhere without).
y14
शब्दान् करोति संकेतम् संज्ञाः च स्पन्दनानि च ।
ॐ-इति_उक्ते ततः वेदात्_शब्द-राशीन् प्रगायति ॥१४॥
zabdAn karoti saMketam saMjJA: ca spandanAni ca |
OM-iti_ukte tata: vedAt_zabda-rAzIn pragAyati ||14||
.
zabdAn_karoti saMketam
He assigns/makes words as a sign
saMjJA: ca spandanAni ca
both meanings and motions (of the lips)
om-iti_ukte
having uttered Om
tato vedAt_zabda-rAzIn pragAyati
then from the Veda he chants word-chains.
~sv.14 That person then utters sounds, makes gestures and indicates whatever he wishes to convey. He sings the mantras of the Veda_after uttering OM.
~vlm.14. This God then makes many symbolical sounds and forms (invents) words for names and actions; and at last upon his utterance of the mystic syllable Om or (on) the Vedas rang out and sang in currents of verbiage.
#saMketa - संकेतः An intimation; sign, mark, token. • Agreement, convention; संकेतो गृह्यते जातौ गुणद्रव्यक्रियासु च S.D.12. • Engagement, appointment; नामसमेतं कृतसंकेतं वादयते मृदु वेणुम् Gīt.5; A place of meeting (lovers' tryst), rendezvous; सा स्वैरिण्येकदा कान्तं संकेतं उपनेष्यति Bhāg.11. 8.23; कान्तार्थिनी तु या याति संकेतं साभिसारिका Ak. •-• -गृहम्, -निकेतनम्, -स्थानम् a place of appointment or assignation, rendezvous. •-• saMketavAkya-m -वाक्यम् watchword. • appointment (acc.) with >kR, or>gra or>dA or Caus. of >klRp, 'to make an agreement or appointment' or 'appoint a place of meeting with any person' (gen. or inst. or inst. with saha, samam, mithaH) • beg.-comp 'according to agreement', 'by appointment') • convention, consent • a short explanation of a grammatical rule (= 2. zailI, q.v.) y1027.025; zabdAn_karoti saMketam He assigns/makes words as a sign, y7189.014.
x
15|Ø
तैः एव कल्पयन्ति_आशु व्यवहारम् इतः ततः ।
मनः हि_असौ कल्पयति यत् चेतति तत् एव हि ॥१५॥
tai: eva kalpayanti_Azu vyavahAram ita: tata: |
mana: hi_asau kalpayati yat cetati tat eva hi ||15||
.
tai:_eva kalpayanti_Azu vyavahAram x
itas_tata: x
manas hi_asau kalpayati
This-here Manas Mind thinks
yac_cetati
what conceives
tat eva hi
is only That-there.
~vlm.15. Then through the medium of those sacred words, the god ordained the ordinances for the conduct of all mankind; and everyt ing turned to be, as he wished and thought it to be in his own mind. (Hence brahma is said the creative mind of god). * Note. The sacred Sanskrit was at once a perfect language, without any knowledge of us regarding its formative stage, though a balabhásá or infant-language is said to have existed before, of which we have no relic nor know anything.
~sv. Soon he engages himself in diverse activities with the help of all these. He is of the nature of the mind and whatever he thinks, that he experiences. It cannot be difficult for one to see his own nature and that which has arisen in him on account of his own nature.
x16
यः हि यत्.मय* एव_असौ स* न पश्यति तत् कथम् ।
असत्या_एव जगत्-भ्रान्तिः एवम् प्रौढिम् उपागता ॥१६॥
ya: hi yat.maya* eva_asau sa* na pazyati tat katham |
asatyA_eva jagat-bhrAnti: evam prauDhim upAgatA ||16||
.
ya: hi yan.maya eva_asau
but one who is made in such a way is This
sa* na pazyati tat katham
how does he not see/know That?
asatyA eva jagad-bhrAnti:
the world-delusion is quite unreal
evam prauDhim upAgatA
and so comes to its growth.
#prauDhi –f.- full growth , increase _kathAs.; self-confidence , boldness , assurance, _kAv. _kathAs.
~vlm.16. Whatever exists in any manner, the same is the self same brahmá itself; and yet no body perceives it as such, owing to the predominant error of all, of believing the unreal world as a real existence.
~sv. Soon he engages himself in diverse activities with the help of all these. He is of the nature of the mind and whatever he thinks, that he experiences. It cannot be difficult for one to see his own nature and that which has arisen in him on account of his own nature.
y17
आ-ब्रह्मणः मुधा भाति चिर-स्वप्न~इन्द्र-जालवत् ।
इति_आतिवाहिकस्य_इयम् आधिभौतिकता_उचिता ॥१७॥
A-brahmaNa: mudhA bhAti cira-svapna~indra-jAlavat |
iti_AtivAhikasya_iyam AdhibhautikatA_ucitA ||17||
.
A-brahmaNa: mudhA bhAti - x =
cira-svapna_indra-jAlavat - x =
iti_AtivAhikasya iyam - x =
AdhibhautikatA ucitA - x.
~vlm.17. All the things from the great brahmá down to all, are but false appearances as those of dreams and magical show; and yet the spiritual reality is utterly lost to sight, under the garb of material unreality (i. e. The unreal matter is taken for real spirit).
~sv. Soon he engages himself in diverse activities with the help of all these. He is of the nature of the mind and whatever he thinks, that he experiences. It cannot be difficult for one to see his own nature and that which has arisen in him on account of his own nature.
#uc – to be pleased, to enjoy; ucita उचित -p.p. Fit, proper, suitable; ucitas tad upAlambha: उचितस्तदुपालम्भः U.3; Accustomed.to or used.to, in comp.; • candanocita: चन्दनोचितः Ki.1.34. • Delightful, agreeable, pleasurable. • Correct (time).• Acceptable (_grAhya ग्राह्य) • Natural (स्वभावसिद्ध); उचितं च महाबाहुर्न जहौ हर्षमात्मवान् Rām.2.19.37 •-• ucitajJa -ज्ञ - Knowing what is proper, not contrary to etiquette.
x
z18
आधिभौतिकता न_अस्ति काचित् किंचित् अपि क्वचित् ।
AdhibhautikatA na_asti kAcit kimcit api kvacit |
आतिवाहिकता_एव_एनाम् अभ्यासात् याति भावनाम् ॥१८॥
AtivAhikatA_eva_enAm abhyAsAt yAti bhAvanAm ||18||
.
AdhibhautikatA na_asti kAcit kimcit api kvacit - there is no such thing as a material state anyhow anywhere = AtivAhikatA eva enAm it is only this subtle Traveler.state : abhyAsAt yAti bhAvanAm - thru conditioning it becomes feeling.
~vlm. There is nothing as materiality any where and at any time; it is the spiritual only which by our habitual mode of thinking and naming, is said to be substantial, elemental and material.
~sv. Soon he engages himself in diverse activities with the help of all these. He is of the nature of the mind and whatever he thinks, that he experiences. It cannot be difficult for one to see his own nature and that which has arisen in him on account of his own nature.
* AdhibhautikatA na_asti kAcit kimcit api kvacit - there is no such thing as a material state anyhow anywhere = AtivAhikatA eva enAm it is only this subtle Traveler.state : abhyAsAt yAti bhAvanAm - thru conditioning it becomes feeling.
x19
मूलात् एव_एवम् आयातः मिथ्या_अनुभाव~अनात्मकः ।
मोहः ब्रह्मण* एव_अयम् इति_अस्ति_एष* महात्मनाम् ॥१९॥
mUlAt eva_evam AyAta: mithyA_anubhAva~anAtmaka: |
moha: brahmaNa* eva_ayam iti_asti_eSa* mahAtmanAm ||19||
.
mUlAt eva evam AyAta:
from the very root thus has come
mithyA-anubhAva~anAtmaka:
false unÂtmic experience.
moha: brahmaNa: eva_ayam
"This is only brahmic delusion"
iti_asti_eSa* mahAtmanAm
so it is for the mahAtma.s.
~vlm.19. This our fallacy of materiality, has come to us from our very source in brahmá-the creator; who entertained the false idea of the material world, and transmitted this error even into the minds of the wise and very great souls.
~sv.19 ever, when he thus perceived the notion of the world within himself, soon it became a solid reality.
y20
एवम् इत्थम् दशा राम पिण्ड-बन्धः क्व विद्यते ।
भ्रान्तिः एव_इदम् अखिलम् ब्रह्मैव आभातम् एव वा ॥२०॥
evam ittham dazA rAma piNDa-bandha: kva vidyate |
bhrAnti: eva_idam akhilam brahmaiva AbhAtam eva vA ||20||
.
evam ittham dazA rAma
so such a state, rAma,
piNDa-bandha: kva vidyate
lump-bound, where is it see/known?
bhrAnti:_eva idam akhilam
all this is delusion
brahmaiva AbhAtam eva vA
or else this projection is only brahmic.
~sv.20 Though this physical and material universe is but a long dream or magic product, it shines as if it is true in the subtle body or brahma the creator.
~vlm.20. How is it possible, O Ráma, for the intelligent soul, to be thus confined in a clod of earth, all this must either be an illusory prescence, or a representation of brahma himself.
x
z21
न शाश्वतात् अन्यत् इह_अस्ति कारणात्
न कारणम् तत् खलु कार्यताम् विना ।
न कार्यता कारणता.आदि-सम्भवः
अस्ति_अनामये तत् किम् अपि_इदम् आततम् ॥२१॥
na zAzvatAt anyat iha_asti kAraNAt
na kAraNam tat khalu kAryatAm vinA |
na kAryatA kAraNatA.Adi-sambhava:
asti_anAmaye tat kim api_idam Atatam ||21||
.
na zAzvatAt anyad
not different from eternity
iha_asti kAraNAt
here is from a cause
na kAraNam tat khalu kAryatAm vinA
no cause, that clearly is without the state of effect,
na kAryatA kAraNatA.Adi-sambhava:
the state of effect does not arise from the state of causality
asti_anAmaye tat
when That is formless
kim api idam Atatam
x
~sv.21 Hence, it is clear that the physical or material universe does not exist at any time anywhere. The subtle body itself appears to be the solid body on account of the notion of such solidity arising in it repeatedly. Its very source is unreal. The sole reality in all this is brahman. There is naught here but brahman.
~vlm.21. There can be no other cause of this world, except the eternal causality of brahma; who is self-existent, only without any action or causation of himself; thus the Supreme soul being wholly devoid of the attributes of cause and effect, what can this world be, but an extension.
#kR ->_kArya -> kAryatA - f. the being an effect , the relation or state of an effect, KapS.
#anAmaya . an-Amaya – free from disease. •• This term appears in YV with great frequency, and often the above reading seems trivial in its context. Max Müller suggests the derivation an=A-maya, not=about-formation, not something made. In many contexts YV implies both senses of the word at.once. das.jiva at gmail.com
~AB. ... anAmaye kUTastha-cidAnanda~advaye brahmani ... ||
oॐm
DAILY READINGS st 24 November, 2018
fm4021 1.nv23-24 UNANSWERED QUESTION .z64
fm6087 2.nv23-24 FIRECREST & The BOY .z46
fm7190 3.nv24..26 rAma's Repose .z89
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https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
चित् संवित्त्या.उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात्स मनो_भवेत् ।
saMkalpAt sa:_mana: bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
Oॐm
+++
सर्ग ७.१८९
वसिष्ठ* उवाच ।
आतिवाहिक-देहः_असौ तस्य_आद्यस्य प्रजापतेः ।
काकतालीय.वत् चित्त्वात् यत् यथा इति.आदि चेतति ॥७।१८९।०१॥
तत् तथा स्थितिम् आयाति चिरम् संवित्-स्वभावतः ।
बत विश्वम् इदम् भातम् अत्र_अ-सत्ये कुतः स्मयः ॥०२॥
द्रष्टा_अ.सत्यम् असत्यम् दृक् असत्यम् दर्शनम् ततम् ।
सत्यम् एव_अथवा सर्वम् ब्रह्मैव_आत्मतया तया ॥०३॥
राम* उवाच ।
इति_आतिवाहिक~आलोकः स* तस्य_आद्य-प्रजापतेः ।
कठिनत्वम् कथम् यातः कथम् स्वप्नस्य सत्यता ॥०४॥
वसिष्ठ* उवाच ।
आतिवाहिक* आलोकः स्वत* एव_अनुभूयते ।
सदा_अनवरतम् तेन स* एव_आभाति पुष्टवत् ॥०५॥
यथा स्वप्नस्य पुष्टत्वम् चिर~अनुभवन~उचितम् ।
अति.सत्यम् इव_आभाति स्व.आतिवाहिकता तथा ॥०६॥
आतिवाहिक-देहस्य चिर-स्व.अनुभव~उदये ।
आधिभौतिकता-बुद्धिः उदेति मृग-वारिवत् ॥०७॥
जगत्-स्वप्न-भ्रम~आभासम् मृगतृष्ण~अम्बुवत् स्थितम् ।
असत् एव_इदम् आभाति सत्य-प्रत्यय-कारि_अपि ॥०८॥
आतिवाहिक-रूपाणाम् आधिभौतिकता स्वयम् ।
असती सत्यवत् दूरम् अर्वाक्-दर्शिभिः अर्थिता ॥०९॥
अयम् सः_अहम् इदम् तत् म* इमा* गिरि-नभः दिशः ।
इति मिथ्या-भ्रमः भाति भास्वर-स्वप्न-शैलवत् ॥१०॥
आतिवाहिक-देहः असौ स्रष्टुः आद्यस्य भावितः ।
आधिभौतिकताम् च_एतत् पिण्ड~आकारम् प्रपश्यति ॥११॥
चित्.नभः चेतनम् त्यक्त्वा "ब्रह्माहम्" इति पश्यति ।
अयम् देहः_अयम् आधार* इति बध्नाति भावनाम् ॥१२॥
असत्ये सत्य-बुद्ध्या_एव बद्धः भवति भावनात् ।
बहुशः भावयति_अन्तर् नानात्वम् अनुधावति ॥१३॥
शब्दान् करोति संकेतम् संज्ञाः च स्पन्दनानि च ।
ॐ-इति_उक्ते ततः वेदात्_शब्द-राशीन् प्रगायति ॥१४॥
तैः एव कल्पयन्ति_आशु व्यवहारम् इतः ततः ।
मनः हि_असौ कल्पयति यत् चेतति तत् एव हि ॥१५॥
यः हि यत्.मय* एव_असौ स* न पश्यति तत् कथम् ।
असत्या_एव जगत्-भ्रान्तिः एवम् प्रौढिम् उपागता ॥१६॥
आ-ब्रह्मणः मुधा भाति चिर-स्वप्न~इन्द्र-जालवत् ।
इति_आतिवाहिकस्य_इयम् आधिभौतिकता_उचिता ॥१७॥
आधिभौतिकता न_अस्ति काचित् किंचित् अपि क्वचित् ।
आतिवाहिकता_एव_एनाम् अभ्यासात् याति भावनाम् ॥१८॥
मूलात् एव_एवम् आयातः मिथ्या_अनुभाव~अनात्मकः ।
मोहः ब्रह्मण* एव_अयम् इति_अस्ति_एष* महात्मनाम् ॥१९॥
एवम् इत्थम् दशा राम पिण्ड-बन्धः क्व विद्यते ।
भ्रान्तिः एव_इदम् अखिलम् ब्रह्मैव आभातम् एव वा ॥२०॥
न शाश्वतात् अन्यत् इह_अस्ति कारणात्
न कारणम् तत् खलु कार्यताम् विना ।
न कार्यता कारणता.आदि-सम्भवः
अस्ति_अनामये तत् किम् अपि_इदम् आततम् ॥२१॥
॥
७१९०
fm7190 3.nv24..26 rAma's Repose .z89
+++
FM.7.189
Vasishtha said—
01 02 03 04 05 06 07
8
the world's a dream-delusion that appears
like water that appears in a mirage
:
altho unreal it makes you think it's real
.
09 10 11 12 13 14 15 16 17 18 19 20 21
||
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.z21
18|07|10|11|21|12|12|13|14|13|17|*19|20|05|21|17|*01|02|03|04|10|05|06|16|07|07|12|21|09|21|16|11|13|16|15|05|18|*14|09|15|*17|18|19|20|16|01|02|03|07|09|10|04|06|21|16|15|11|18|
Jiva Das
FM7189 THE ÂTIVÂHIKA TRAVELER 3.NV23 .z21
FM.7.150-FM.7.199
https://www.dropbox.com/s/f96jxsmgm56ly5y/FM.7.150-FM.7.199.docx?dl=0
FM.7.189 THE ÂTIVÂHIKA TRAVELER 3.NV23
सर्ग ७.१८९
sarga 7.189
वसिष्ठ उवाच ।
vasiSTha uvAca |
आतिवाहिक.देहो ऽसौ तस्य_आद्यस्य प्रजापतेः ।
AtivAhika-deha:_asau tasya_Adyasya prajApate: |
काकतालीय.वत्_चित्त्वात्_यत्_यथा इति.आदि चेतति ॥७।१८९।१॥
kAkatAlIya.vat_cittvAt_yat_yathA_iti.Adi cetati ||7|189|1||
तत् तथा स्थितिम् आयाति चिरम् संवित्.स्वभावतः ।
tat tathA sthitim AyAti ciram saMvit-svabhAvata: |
बत विश्वम् इदम् भातम् अत्र_अ.सत्ये कुतः स्मयः ॥७।१८९।२॥
bata vizvam idam bhAtam atra_a-satye kuta: smaya: ||7|189|2||
द्रष्टा_अ.सत्यम् असत्यम् दृक्_असत्यम् दर्शनम् ततम् ।
draSTA_a.satyam asatyam dRk_asatyam darzanam tatam |
सत्यम् एव_अथवा सर्वम् ब्रह्मैव_आत्मतया तया ॥७।१८९।३॥
satyam eva_athavA sarvam brahmaiva_AtmatayA tayA ||7|189|3||
राम उवाच ।
rAma* uvAca |
इty आतिवाहिक.आलोकः स तस्य_आद्य.प्रजापतेः ।
iti_AtivAhika.Aloka: sa* tasya_Adya-prajApate: |
कठिनत्वम् कथम् यातः कथम् स्वप्नस्य सत्यता ॥७।१८९।४॥
kaThinatvam katham yAta: katham svapnasya satyatA ||7|189|4||
वसिष्ठ उवाच ।
vasiSTha uvAca |
आतिवाहिक आलोकः स्वत एव_अनुभूयते ।
AtivAhika* Aloka: svata* eva_anubhUyate |
सदा_अनवरतम् तेन स एव_आभाति पुष्टवत् ॥७।१८९।५॥
sadA_anavaratam tena sa* eva_AbhAti puSTavat ||7|189|5||
यथा स्वप्नस्य पुष्टत्वम् चिर.अनुभवन.उचितम् ।
yathA svapnasya puSTatvam cira.anubhavana.ucitam |
अति.सत्यम् इव_आभाति स्व.आतिवाहिकता तथा ॥७।१८९।६॥
ati.satyam iva_AbhAti sva.AtivAhikatA tathA ||7|189|6||
आतिवाहिक.देहस्य चिर.स्व.अनुभव.उदये ।
AtivAhika-dehasya cira-sva.anubhava.udaye |
आधिभौतिकता.बुद्धिः_उदेति मृग.वारिवत् ॥७।१८९।७॥
AdhibhautikatA-buddhi: udeti mRga-vArivat ||7|189|7||
जगत्.स्वप्न.भ्रम.आभासं मृगतृष्ण.अम्बुवत् स्थितम् ।
jagat-svapna-bhrama.AbhAsam mRgatRSNa.ambuvat sthitam |
असद् एव इदम् आभाति सत्य.प्रत्यय.कार्य् अपि ॥७।१८९।८॥
asat_eva_idam AbhAti satya-pratyaya-kAri_api ||7|189|8||
आतिवाहिक.रूपाणाम् आधिभौतिकता स्वयम् ।
AtivAhika-rUpANAm AdhibhautikatA svayam |
असती सत्यवत्_दूरम् अर्वाg.दर्शिभिः_अर्थिता ॥७।१८९।९॥
asatI satyavat_dUram arvAk-darzibhi:_arthitA ||7|189|9||
अयम् so 'हम् इदम् तत्_म इमा गिरि.नभः_दिशः ।
ayam sa:_aham idam tat_ma* imA* giri-nabha: diza: |
इति मिथ्या.भ्रमः_भाति भास्वर.स्वप्न.शैलवत् ॥७।१८९।१०॥
iti mithyA-bhrama:_bhAti bhAsvara-svapna-zailavat ||7|189|10||
आतिवाहिक.देहः_असौ स्रष्टुः_आद्यस्य भावितः ।
AtivAhika-deha:_asau sraSTu:_Adyasya bhAvita: |
आधिभौतिकताम् च_एतत् पिण्ड.आकारम् प्रपश्यति ॥७।१८९।११॥
AdhibhautikatAm ca_etat piNDa.AkAram prapazyati ||7|189|11||
चिn.नभः_चेतनम् त्यक्त्वा "ब्रह्माहम्" इति पश्यति ।
cit.nabha:_cetanam tyaktvA "brahmAham" iti pazyati |
अयम् देहो ऽयम् आधार इति बध्नाति भावनाम् ॥७।१८९।१२॥
ayam deha:_ayam AdhAra* iti badhnAti bhAvanAm ||7|189|12||
असत्ये सत्य.बुद्ध्या_एव बद्धः_भवति भावनात् ।
asatye satya-buddhyA_eva baddha:_bhavati bhAvanAt |
बहुशः_भावयty अन्तर् नानात्वम् अनुधावति ॥७।१८९।१३॥
bahuza:_bhAvayati_antar nAnAtvam anudhAvati ||7|189|13||
शब्दान् करोति संकेतम् संज्ञाः_च स्पन्दनानि च ।
zabdAn karoti saMketam saMjJA:_ca spandanAni ca |
ॐ-इty उक्ते ततः_वेदात्_शब्द.राशीन् प्रगायति ॥७।१८९।१४॥
OM-iti_ukte tata:_vedAt_zabda-rAzIn pragAyati ||7|189|14||
तैः_एव कल्पयnty आशु व्यवहारम् इतः_ततः ।
tai:_eva kalpayanti_Azu vyavahAram ita:_tata: |
मno ह्य् असौ कल्पयति यत्_चेतति तत्_एव हि ॥७।१८९।१५॥
mana:_hi_asau kalpayati yat_cetati tat_eva hi ||7|189|15||
यः_हि यn.मय एव_असौ स न पश्यति तत् कथम् ।
ya:_hi yat.maya* eva_asau sa* na pazyati tat katham |
असत्या_एव जगd.भ्राnty एवम् प्रौढिम् उपागता ॥७।१८९।१६॥
asatyA_eva jagat-bhrAnti:_evam prauDhim upAgatA ||7|189|16||
आ-ब्रह्मणः_मुधा भाति चिर.स्वप्न.इन्द्र.जालवत् ।
A-brahmaNa: mudhA bhAti cira-svapna.indra-jAlavat |
इty आतिवाहिकस्य_इयम् आधिभौतिकता_उचिता ॥७।१८९।१७॥
iti_AtivAhikasya_iyam AdhibhautikatA_ucitA ||7|189|17||
आधिभौतिकता न_अस्ति काचित् किंचिद् अपि क्वचित् ।
AdhibhautikatA na_asti kAcit kimcit api kvacit |
आतिवाहिकता_एव_एनाम् अभ्यासात् याति भावनाम् ॥७।१८९।१८॥
AtivAhikatA_eva_enAm abhyAsAt_yAti bhAvanAm ||7|189|18||
मूलात्_एव_एवम् आयातः मिथ्या_अनुभाव.अनात्मकः ।
mUlAt_eva_evam AyAta: mithyA_anubhAva.anAtmaka: |
मोहः ब्रह्मण एव_अयम् इty अस्ति_एष महात्मनाम् ॥७।१८९।१९॥
moha:_brahmaNa* eva_ayam iti_asti_eSa* mahAtmanAm ||7|189|19||
एवम् इत्थम् दशा राम पिण्ड.बन्धः क्व विद्यते ।
evam ittham dazA rAma piNDa-bandha: kva vidyate |
भ्राnty एव_इदम् अखिलम् ब्रह्मैव आभातम् एव वा ॥७।१८९।२०॥
bhrAnti:_eva_idam akhilam brahmaiva AbhAtam eva vA ||7|189|20||
न शाश्वताद् अन्यद् इह_अस्ति कारणात्
na zAzvatAt anyat iha_asti kAraNAt
न कारणम् तत् खलु कार्यताम् विना ।
na kAraNam tat khalu kAryatAm vinA |
न कार्यता कारणता.आदि.सम्भवः
na kAryatA kAraNatA.Adi-sambhava:
अस्त्य् अनामये तत् किम् अपि_इदम् आततम् ॥७।१८९।२१॥
asti_anAmaye tat kim api_idam Atatam ||7|189|21||
||
oॐm
FM.7.189
about
THE SUBTLE ÂTIVÂHIKA TRAVELER
VASISHTHA said—
आतिवाहिक.देहो ऽसौ तस्य_आद्यस्य प्रजापतेः ।
AtivAhika-deha:_asau tasya_Adyasya prajApate: |
काकतालीय.वत्_चित्त्वात्_यत्_यथा इति.आदि चेतति ॥७।१८९।१॥
kAkatAlIya.vat_cittvAt_yat_yathA_iti.Adi cetati ||7|189|1||
.
AtivAhika-deha:_asau This Traveler Body
tasya Adyasya prajApate: of that primal Grandfather
kAkatAlIyavat is like the Coconut Crow.
cittvAt From the state of Consciousness
yat_yathA_ity.Adi cetati what and how it_conceives
...
*sv.1 The cosmic subtle (ativahika) body that arose as the creator brahma by sheer coincidence (just as a ripe cocoanut falls when a crow alights on it) continues to exist on account of the inherent nature of consciousness.
*vlm.1 Vasishtha continued:—This spiritual body (or the personal spirit), as that of brahma-the primeval creator of all; being possessed of its volition, comes as by an act of chance and of its own notion, to think_and brood on its thoughts; (which it had derived from the eternal spirit of brahma).
तत् तथा स्थितिम् आयाति चिरम् संवित्.स्वभावतः ।
tat tathA sthitim AyAti ciram saMvit-svabhAvata: |
बत विश्वम् इदम् भातम् अत्र_अ.सत्ये कुतः स्मयः ॥७।१८९।२॥
bata vizvam idam bhAtam atra_a-satye kuta: smaya: ||7|189|2||
.
tat tathA sthitim AyAti That thus comes to a State,
ciram saMvit-svabhAvata:_after long Awareness-own.feeling - conditioning
bata vizvam idam bhAtam atra_asatye kuta: smaya:
.
*sv.2 It itself is the universe. The seer, the seen and the act of seeing are all unreal.
*vlm.2. It_continues to remain in the same state, as it is ever conscious of in itself; and sees of its own nature, this universe exposed before it as it had in his mind, nor is there any wonder in this.
द्रष्टा_अ.सत्यम् असत्यम् दृक्_असत्यम् दर्शनम् ततम् ।
draSTA_a.satyam asatyam dRk_asatyam darzanam tatam |
सत्यम् एव_अथवा सर्वम् ब्रह्मैव_आत्मतया तया ॥७।१८९।३॥
satyam eva_athavA sarvam brahmaiva_AtmatayA tayA ||7|189|3||
.
the Seer is not So;
not So is the Seen;
and not So is the Seeing too;
or else everything is So,
only the brahman.Immensity
with the nature of a soul
.
draSTA_a.satyam asatyam dRk_asatyam darzanam tatam | satyam eva_athavA sarvam brahmaiva_AtmatayA tayA
.
*vlm.3. Now this viewer-brahma, and his viewing and the view of the world, must_either all be false (as there is no duality in nature); or they must all be true, having the spirit of brahma_at the bottom.
RÂMA said–
इty आतिवाहिक.आलोकः स तस्य_आद्य.प्रजापतेः ।
iti_AtivAhika.Aloka: sa* tasya_Adya-prajApate: |
कठिनत्वम् कथम् यातः कथम् स्वप्नस्य सत्यता ॥७।१८९।४॥
kaThinatvam katham yAta: katham svapnasya satyatA ||7|189|4||
.
iti_AtivAhika_Aloka: such a Traveler vision
sa* tasya AdyaprajApate: is his, the Grandfather's.
kaThinatvam katham how does it get (material) hardness?
yAta: from where?
katham svapnasya satyatA
how-come a dream seems real? - has the generic quality of beingSo.
*vlm.4. Ráma rejoined:—Now sir, please to tell me, how this spiritual and shadowy sight of the primeval Lord of creation, could be realized in its solidified state, and reality can there be in the vision of a dream.
*sv.3-4 Or if they are all considered real, even then they are all brahman, and brahman alone is real.
VASISHTHA said—
आतिवाहिक आलोकः स्वत एव_अनुभूयते ।
AtivAhika* Aloka: svata* eva_anubhUyate |
सदा_अनवरतम् तेन स एव_आभाति पुष्टवत् ॥७।१८९।५॥
sadA_anavaratam tena sa* eva_AbhAti puSTavat ||7|189|5||
.
AtivAhika Aloka: svata eva_anubhUyate
sadA anavaratam ever incessantly
tena sa* eva AbhAti puSTavat
.
*vlm.5. Vasishtha replied:—The spiritual view is ever apparent by itself within ourselves; and our continuous and ceaseless sight of it, gives it the appearance of a solid reality.
*sv.5-6 The cosmic subtle body arises of its own accord and that itself becomes a solid substance by being constantly thought of as such, even as a dream may appear to be real when it is prolonged.
यथा स्वप्नस्य पुष्टत्वम् चिर.अनुभवन.उचितम् ।
yathA svapnasya puSTatvam cira.anubhavana.ucitam |
अति.सत्यम् इव_आभाति स्व.आतिवाहिकता तथा ॥७।१८९।६॥
ati.satyam iva_AbhAti sva.AtivAhikatA tathA ||7|189|6||
.
yathA svapnasya puSTatvam as the development of dreaming
cira.anubhavana_ucitam is customary long experience
atisatyam iva as.if very real
AbhAti sva.AtivAhikatA tathA the state of your own Traveler projects thus
.
*vlm.6. As the visionary sights of our dreams, come to be realized in times, by our continuous pouring upon them; so doth the spiritual appear as real, by our constant habit of thinking them as such. (So it is recorded in the case of King Harischandra of old).
*sv.5-6 The cosmic subtle body arises of its own accord and that itself becomes a solid substance by being constantly thought of as such, even as a dream may appear to be real when it is prolonged.
#puS – to nourish. --> puSTa --> puSTatva-m - n. the being well-fed , a prosperous or thriving condition MW.
आतिवाहिक.देहस्य चिर.स्व.अनुभव.उदये ।
AtivAhika-dehasya cira-sva.anubhava.udaye |
आधिभौतिकता.बुद्धिः_उदेति मृग.वारिवत् ॥७।१८९।७॥
AdhibhautikatA-buddhi: udeti mRga-vArivat ||7|189|7||
.
for the subtle Traveler Body = cira-svAnubhava.udaye - when it has arisen thru long self.experience = AdhibhautikatA-buddhi: - the intellect in gross material state = udeti mRga-vArivat – arises like mirage-water
.
*vlm.7. The constant thought of the reality of our spiritual body, makes appear as a real object to our sight; as the constant_craving of deer after water, makes it appear in the mirage of the parched desert before them.
*sv. Thus, even materiality or substantiality arises of its own accord from the subtle (ativahika) body.
* AtivAhika-dehasya – for the subtle Traveler Body = cira-svAnubhava.udaye - when it has arisen thru long self.experience = AdhibhautikatA-buddhi: - the intellect in gross material state = udeti mRga-vArivat – arises like mirage-water.
जगत्.स्वप्न.भ्रम.आभासं मृगतृष्ण.अम्बुवत् स्थितम् ।
jagat-svapna-bhrama.AbhAsam mRgatRSNa.ambuvat sthitam |
असद् एव इदम् आभाति सत्य.प्रत्यय.कार्य् अपि ॥७।१८९।८॥
asat_eva_idam AbhAti satya-pratyaya-kAri_api ||7|189|8||
.
the world's a dream-delusion that appears
like water that appears in a mirage
:
altho unreal it_makes you think that it's real
.
* jagat-svapna-bhrama.AbhAsam - world.dream-delusion=projection - mRgatRSNa.ambuvat sthitam - exists like mirage-water = asat_eva_idam AbhAti - tho unreal it projects = satya-pratyaya-kAri_api – real-conviction-maker also
*vlm. The sight of this world, like every other fallacy, has misled us, like the poor thirsting deer, to the misconception of water in the mirage. This and all other unrealities appear as real ones in our ignorance.
आतिवाहिक.रूपाणाम् आधिभौतिकता स्वयम् ।
AtivAhika-rUpANAm AdhibhautikatA svayam |
असती सत्यवत्_दूरम् अर्वाg.दर्शिभिः_अर्थिता ॥७।१८९।९॥
asatI satyavat_dUram arvAk-darzibhi:_arthitA ||7|189|9||
.
AtivAhika-rUpANAm of the Traveler-forms
AdhibhautikatA svayam physicality itself
asatI satyavat_dUram arvAg-darzibhi:_arthitA
.
*vlm.9. Many spiritual and intellectual objects, like a great_many unreal things, are taken for the material and real, by the avidity of their desires and ignorant admirers.
*sv.7-8-9 Thus, even materiality or substantiality arises of its own accord from the subtle (ativahika) body.
#arvAk_arvAg - ind. (g. %{svar-Adi} q.v.) hither , (opposite to yon parAk, paras, parastAt) RV. AV. S3Br. ; (with abl. S3Br. &c. ; with instr. RV. , 129 , 6 AV.) on this side , from a certain point , before , after ; on the lower side ChUp. ; (with loc.) within , near Sa1h. (v.l.)
अयम् so 'हम् इदम् तत्_म इमा गिरि.नभः_दिशः ।
ayam sa:_aham idam tat_ma* imA* giri-nabha: diza: |
इति मिथ्या.भ्रमः_भाति भास्वर.स्वप्न.शैलवत् ॥७।१८९।१०॥
iti mithyA-bhrama:_bhAti bhAsvara-svapna-zailavat ||7|189|10||
.
ayam sa:_aham "This He, I,
idam tan This, That,
ma imA: giri-nabho-diza: Mine are these mountains, sky, directions,"
iti mithyA-bhrama:_bhAti such delusive error appears-as
bhAsvara-svapna-zailavat
.
*sv.10 'I am this', 'I am that' — thus the notions that arise in that body appear as mountains and the various directions, but all this is mere delusion, appearance or optical illusion.
*vlm.10. The impression that I am this, and that one is another, and that this is mine and that is his; and that these are the hills and skies about us; are all as erroneous as the conception of reality in our dreams and false phantoms of the brain.
आतिवाहिक.देहः_असौ स्रष्टुः_आद्यस्य भावितः ।
AtivAhika-deha:_asau sraSTu:_Adyasya bhAvita: |
आधिभौतिकताम् च_एतत् पिण्ड.आकारम् प्रपश्यति ॥७।१८९।११॥
AdhibhautikatAm ca_etat piNDa.AkAram prapazyati ||7|189|11||
.
AtivAhika-deha:_asau This Traveler Body
sraSTu:_Adyasya bhAvita: AdhibhautikatAm ca etat piNDa_AkAram prapazyati
.
*sv.11 When the ativahika body is thought of as material or physical substance by the creator brahma, such materiality arises.
*vlm.11. The spiritual body which was at first_conceived, by the prime creator of all-brahma, assumed a material form as that of a globe under his sight. (Meaning the Mundane egg).
चिn.नभः_चेतनम् त्यक्त्वा "ब्रह्माहम्" इति पश्यति ।
cit.nabha:_cetanam tyaktvA "brahmAham" iti pazyati |
अयम् देहो ऽयम् आधार इति बध्नाति भावनाम् ॥७।१८९।१२॥
ayam deha:_ayam AdhAra* iti badhnAti bhAvanAm ||7|189|12||
.
cit.nabhas_cetanam tyaktvA
The consciousness-sky having forsaken Chetana Sentience,
"brahmAham"_iti pazyati
"I am brahmic" it see/knows
ayam deha:_ayam AdhAra
as "this body, this support/location"
iti badhnAti bhAvanAm
so it_conditions/binds its imagining
.
*sv.12 Consciousness considers itself as brahma the creator; it_considers, 'This is body' and 'This is the support for the body' and thus creates a relationship between the body and the support which thereafter becomes a bondage.
*vlm.12. The living soul of brahma, being born of the mundane egg in a corporeal body; forgot or rather forsook to think of its incorporeal intellectuality, and thought himself as composed of his present_material body only. He looked into it and thought, that this was his body and the recipient of his soul: (instead of the souls being the fountain of the body).
असत्ये सत्य.बुद्ध्या_एव बद्धः_भवति भावनात् ।
asatye satya-buddhyA_eva baddha:_bhavati bhAvanAt |
बहुशः_भावयty अन्तर् नानात्वम् अनुधावति ॥७।१८९।१३॥
bahuza:_bhAvayati_antar nAnAtvam anudhAvati ||7|189|13||
.
a.satye in the unreal
satya-buddhyA eva while considered to be real
baddho bhavati it becomes bound by bhAvanA.Feeling bhAvanAt it is made to become many within bahuzas bhAvayati_antar
nAnAtvam anudhAvati proceeding to a state of variety
.
*sv.13 When there is the notion of reality in unreal phenomena, there is bondage. When many such notions arise, then diversity is brought into being.
*vlm.13. Then it becomes confined in that body, by its belief of the unreality as a sober reality; and then it thinks of many things within itself, and goes on seeking and running after them all. (But the steady soul is sedate, and has all within itself, without seeking them elsewhere without).
शब्दान् करोति संकेतम् संज्ञाः_च स्पन्दनानि च ।
zabdAn karoti saMketam saMjJA:_ca spandanAni ca |
ॐ-इty उक्ते ततः_वेदात्_शब्द.राशीन् प्रगायति ॥७।१८९।१४॥
OM-iti_ukte tata:_vedAt_zabda-rAzIn pragAyati ||7|189|14||
.
zabdAn_karoti saMketam He assigns/makes words as a sign
saMjJA:_ca spandanAni ca both meanings and motions (of the lips)
om-iti_ukte having uttered Om
tato vedAt_zabda-rAzIn pragAyati then from the Veda he chants word-chains
.
*sv.14 That person then utters sounds, makes gestures and indicates whatever he wishes to convey. He sings the mantras of the Veda_after uttering OM.
*vlm.14. This God then makes many symbolical sounds and forms (invents) words for names and actions; and at last upon his utterance of the mystic syllable Om or (on) the Vedas rang out and sang in currents of verbiage.
##*saMketa - संकेतः An intimation; sign, mark, token. • Agreement, convention; संकेतो गृह्यते जातौ गुणद्रव्यक्रियासु च S.D.12. • Engagement, appointment; नामसमेतं कृतसंकेतं वादयते मृदु वेणुम् Gīt.5; A place of meeting (lovers' tryst), rendezvous; सा स्वैरिण्येकदा कान्तं संकेतं उपनेष्यति Bhāg.11. 8.23; कान्तार्थिनी तु या याति संकेतं साभिसारिका Ak. •-• -गृहम्, -निकेतनम्, -स्थानम् a place of appointment or assignation, rendezvous. •-• saMketavAkya-m -वाक्यम् watchword. • appointment (acc.) with >kR, or>gra or>dA or Caus. of >klRp, 'to make an agreement or appointment' or 'appoint a place of meeting with any person' (gen. or inst. or inst. with saha, samam, mithaH) • beg.-comp 'according to agreement', 'by appointment') • convention, consent • a short_explanation of a grammatical rule (= 2. zailI, q.v.) y1027.025; zabdAn_karoti saMketam He assigns/makes words as a sign, y7189.014.
तैः_एव कल्पयnty आशु व्यवहारम् इतः_ततः ।
tai:_eva kalpayanti_Azu vyavahAram ita:_tata: |
मno ह्य् असौ कल्पयति यत्_चेतति तत्_एव हि ॥७।१८९।१५॥
mana:_hi_asau kalpayati yat_cetati tat_eva hi ||7|189|15||
.
tai:_eva kalpayanti_Azu vyavahAram itas_tata:
manas hi_asau kalpayati This-here Manas Mind thinks
yac_cetati what_conceives tat_eva hi is only That-there
.
*vlm.15. Then through the medium of those sacred words, the god ordained the ordinances for the conduct of all mankind; and everyt ing turned to be, as he wished and thought it to be in his own mind. (Hence brahma is said the creative mind of god). * Note. The sacred Sanskrit was at once a perfect language, without any knowledge of us regarding its formative stage, though a balabhásá or infant-language is said to have existed before, of which we have no relic nor know anything.
*sv. Soon he engages himself in diverse activities with the help of all these. He is of the nature of the mind and whatever he thinks, that he experiences. It_cannot be difficult for one to see his own nature and that which has arisen in him on account of his own nature.
यः_हि यn.मय एव_असौ स न पश्यति तत् कथम् ।
ya:_hi yat.maya* eva_asau sa* na pazyati tat katham |
असत्या_एव जगd.भ्राnty एवम् प्रौढिम् उपागता ॥७।१८९।१६॥
asatyA_eva jagat-bhrAnti:_evam prauDhim upAgatA ||7|189|16||
.
ya:_hi yan.maya eva_asau but one who is made in such a way is This
*vlm.16. Whatever exists in any manner, the same is the self same brahmá itself; and yet no body perceives it as such, owing to the predominant_error of all, of believing the unreal world as a real existence.
*sv. Soon he engages himself in diverse activities with the help of all these. He is of the nature of the mind and whatever he thinks, that he experiences. It_cannot be difficult for one to see his own nature and that which has arisen in him on account of his own nature.
आ-ब्रह्मणः_मुधा भाति चिर.स्वप्न.इन्द्र.जालवत् ।
A-brahmaNa: mudhA bhAti cira-svapna.indra-jAlavat |
इty आतिवाहिकस्य_इयम् आधिभौतिकता_उचिता ॥७।१८९।१७॥
iti_AtivAhikasya_iyam AdhibhautikatA_ucitA ||7|189|17||
.
A-brahmaNa: mudhA bhAti cira-svapna_indra-jAlavat iti_AtivAhikasya iyam
AdhibhautikatA ucitA
.
*vlm.17. All the things from the great brahmá down to all, are but false appearances as those of dreams and magical show; and yet the spiritual reality is utterly lost to sight, under the garb of material unreality (i. e. The unreal matter is taken for real spirit).
*sv. Soon he engages himself in diverse activities with the help of all these. He is of the nature of the mind and whatever he thinks, that he experiences. It_cannot be difficult for one to see his own nature and that which has arisen in him on account of his own nature.
##uc – to be pleased, to enjoy; ucita उचित -p.p. Fit, proper, suitable; ucitas tad upAlambha: उचितस्तदुपालम्भः U.3; Accustomed.to or used.to, in comp.; • candanocita: चन्दनोचितः Ki.1.34. • Delightful, agreeable, pleasurable. • Correct (time).• Acceptable (_grAhya ग्राह्य) • Natural (स्वभावसिद्ध); उचितं च महाबाहुर्न जहौ हर्षमात्मवान् Rām.2.19.37 •-• ucitajJa -ज्ञ - Knowing what is proper, not_contrary to etiquette.
आधिभौतिकता न_अस्ति काचित् किंचिद् अपि क्वचित् ।
AdhibhautikatA na_asti kAcit kimcit api kvacit |
आतिवाहिकता_एव_एनाम् अभ्यासात् याति भावनाम् ॥७।१८९।१८॥
AtivAhikatA_eva_enAm abhyAsAt_yAti bhAvanAm ||7|189|18||
.
AdhibhautikatA na_asti kAcit kimcit api kvacit - there is no such thing as a material state anyhow anywhere = AtivAhikatA eva enAm it is only this subtle Traveler.state :_abhyAsAt_yAti bhAvanAm - thru conditioning it becomes feeling.
*vlm. There is nothing as materiality any where and at any time; it is the spiritual only which by our habitual mode of thinking and naming, is said to be substantial, elemental and material.
*sv. Soon he engages himself in diverse activities with the help of all these. He is of the nature of the mind and whatever he thinks, that he experiences. It_cannot be difficult for one to see his own nature and that which has arisen in him on account of his own nature.
* AdhibhautikatA na_asti kAcit kimcit api kvacit - there is no such thing as a material state anyhow anywhere = AtivAhikatA eva enAm it is only this subtle Traveler.state :_abhyAsAt_yAti bhAvanAm - thru conditioning it becomes feeling.
मूलात्_एव_एवम् आयातः मिथ्या_अनुभाव.अनात्मकः ।
mUlAt_eva_evam AyAta: mithyA_anubhAva.anAtmaka: |
मोहः ब्रह्मण एव_अयम् इty अस्ति_एष महात्मनाम् ॥७।१८९।१९॥
moha:_brahmaNa* eva_ayam iti_asti_eSa* mahAtmanAm ||7|189|19||
.
mUlAt_eva evam AyAta: from the very root thus has come
mithyA-anubhAva.anAtmaka: false unÂtmic experience.
moha:_brahmaNa:_eva_ayam "This is only brahmic delusion"
iti_asti_eSa* mahAtmanAm so it is for the mahAtma.s
.
*vlm.19. This our fallacy of materiality, has come to us from our very source in brahmá-the creator; who entertained the false idea of the material world, and transmitted this error even into the minds of the wise and very great souls.
*sv.19 ever, when he thus perceived the notion of the world within himself, soon it became a solid reality.
एवम् इत्थम् दशा राम पिण्ड.बन्धः क्व विद्यते ।
evam ittham dazA rAma piNDa-bandha: kva vidyate |
भ्राnty एव_इदम् अखिलम् ब्रह्मैव आभातम् एव वा ॥७।१८९।२०॥
bhrAnti:_eva_idam akhilam brahmaiva AbhAtam eva vA ||7|189|20||
.
evam ittham dazA rAma so such a state, rAma,
piNDa-bandha: kva vidyate lump-bound, where is it see/known?
bhrAnti:_eva idam akhilam all this is delusion
brahmaiva AbhAtam eva vA or else this projection is only brahmic
.
*sv.20 Though this physical and material universe is but a long dream or magic product, it shines as if it is true in the subtle body or brahma the creator.
*vlm.20. How is it possible, O Ráma, for the intelligent soul, to be thus confined in a clod of earth, all this must_either be an illusory prescence, or a representation of brahma himself.
न शाश्वताद् अन्यद् इह_अस्ति कारणात्
na zAzvatAt anyat iha_asti kAraNAt
न कारणम् तत् खलु कार्यताम् विना ।
na kAraNam tat khalu kAryatAm vinA |
न कार्यता कारणता.आदि.सम्भवः
na kAryatA kAraNatA.Adi-sambhava:
अस्त्य् अनामये तत् किम् अपि_इदम् आततम् ॥७।१८९।२१॥
asti_anAmaye tat kim api_idam Atatam ||7|189|21||
.
na zAzvatAt anyad not_different from eternity iha_asti kAraNAt here is from a cause na kAraNam tat khalu kAryatAm vinA no cause, that_clearly is without the state of effect, na kAryatA kAraNatA.Adi-sambhava:_the state of effect_does not arise from the state of causality asti_anAmaye tat when That is formless
kim api idam Atatam
.
*sv.21 Hence, it is clear that the physical or material universe does not_exist at any time anywhere. The subtle body itself appears to be the solid body on account of the notion of such solidity arising in it repeatedly. Its very source is unreal. The sole reality in all this is brahman. There is naught here but brahman.
*vlm.21. There can be no other cause of this world, except the eternal causality of brahma; who is self-existent, only without any action or causation of himself; thus the Supreme soul being wholly devoid of the attributes of cause and effect, what_can this world be, but an extension.
#kR ->_kArya -> kAryatA - f. the being an effect , the relation or state of an effect, KapS.
#anAmaya . an-Amaya – free from disease. •• This term appears in YV with great frequency, and often the above reading seems trivial in its context. Max Müller suggests the derivation an=A-maya, not=about-formation, not something made. In many contexts YV implies both senses of the word at.once. das.jiva at gmail.com
*AB. ... anAmaye kUTastha-cidAnanda.advaye brahmani ... ||
.
oॐm
.
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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
next Canto:
FM7190 RAMA'S REPOSE 3.NV24-26 .z89
FM.7.150-FM.7.199
https://www.dropbox.com/s/f96jxsmgm56ly5y/FM.7.150-FM.7.199.docx?dl=0
+++
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
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Jiva Das
FM7189 THE AATIVAAHIKA TRAVELER 3.NV23 .z21
FM.7.150.FM.7.199
https://www.dropbox.com/s/f96jxsmgm56ly5y/FM.7.150.FM.7.199.docx?dl=0
oॐm
FM.7.189
about
THE SUBTLE AATIVAAHIKA TRAVELER
VASISHTHA said—
आतिवाहिक.देहो ऽसौ तस्य.आद्यस्य प्रजापतेः ।
AtivAhika.deha: asau tasya Adyasya prajApate: |
काकतालीयवच् चित्त्वात् यत् यथा.इत्यादि चेतति ॥७।१८९।१॥
kAkatAlIya.vat cittvAt yat yathA iti.Adi cetati ||7|189|1||
.
AtivAhika.deha: asau /
tasya Adyasya prajApate: |
kAkatAlIya.vat cittvAt \
yat yathA iti.Adi cetati
.
AtivAhika.deha: asau This Traveler Body
tasya Adyasya prajApate: of that primal Grandfather
kAkatAlIyavat is like the Coconut Crow.
cittvAt From the state of Consciousness
yat yathA ity.Adi cetati what and how it conceives
...
*sv.1 The cosmic subtle (ativahika) body that arose as the creator brahma by sheer coincidence (just as a ripe cocoanut falls when a crow alights on it) continues to exist on account of the inherent nature of consciousness.
*vlm.1 Vasishtha continued:—This spiritual body (or the personal spirit), as that of brahma.the primeval creator of all; being possessed of its volition, comes as by an act of chance and of its own notion, to think and brood on its thoughts; (which it had derived from the eternal spirit of brahma).
तत्तथा स्थितिमायाति चिरम् संवित्स्वभावतः ।
tat tathA sthitim AyAti ciram saMvit.svabhAvata: |
बत विश्वम् इदम् भातम् अत्र असत्ये कुतः स्मयः ॥७।१८९।२॥
bata vizvam idam bhAtam atra a.satye kuta: smaya: ||7|189|2||
.
tat tathA sthitim AyAti /
ciram saMvit.svabhAvata: |
bata vizvam idam bhAtam /
atra a.satye kuta: smaya:
.
tat tathA sthitim AyAti That thus comes to a State,
ciram saMvit.svabhAvata: after long Awareness.own.feeling . conditioning
bata vizvam idam bhAtam atra asatye kuta: smaya:
.
*sv.2 It itself is the universe. The seer, the seen and the act of seeing are all unreal.
*vlm.2. It continues to remain in the same state, as it is ever conscious of in itself; and sees of its own nature, this universe exposed before it as it had in his mind, nor is there any wonder in this.
द्रष्टा.असत्यम् असत्यम् दृग् असत्यम् दर्शनम् ततम् ।
draSTA a.satyam asatyam dRk asatyam darzanam tatam |
सत्यम् एव.अथवा सर्वम् ब्रह्मैव.आत्मतया तया ॥७।१८९।३॥
satyam eva athavA sarvam brahmaiva AtmatayA tayA ||7|189|3||
.
draSTA a.satyam asatyam dRk /
asatyam darzanam tatam |
satyam eva athavA sarvam \
brahmaiva AtmatayA tayA
.
the Seer is not So;
not So is the Seen;
and not So is the Seeing too;
or else everything is So,
only the brahman.Immensity
with the nature of a soul
.
*vlm.3. Now this viewer.brahma, and his viewing and the view of the world, must either all be false (as there is no duality in nature); or they must all be true, having the spirit of brahma at the bottom.
RAAMA said–
इत्य् आतिवाहिक.आलोकः स तस्य.आद्य.प्रजापतेः ।
iti AtivAhika.Aloka: sa* tasya Adya.prajApate: |
कठिनत्वम् कथम् यातः कथम् स्वप्नस्य सत्यता ॥७।१८९।४॥
kaThinatvam katham yAta: katham svapnasya satyatA ||7|189|4||
.
iti AtivAhika.Aloka: /
sa* tasya Adya.prajApate: |
kaThinatvam katham yAta: \
katham svapnasya satyatA
.
iti AtivAhika Aloka: such a Traveler vision
sa* tasya AdyaprajApate: is his, the Grandfather's.
kaThinatvam katham how does it get (material) hardness?
yAta: from where?
katham svapnasya satyatA
how.come a dream seems real? . has the generic quality of beingSo.
*vlm.4. Ráma rejoined:—Now sir, please to tell me, how this spiritual and shadowy sight of the primeval Lord of creation, could be realized in its solidified state, and reality can there be in the vision of a dream.
*sv.3.4 Or if they are all considered real, even then they are all brahman, and brahman alone is real.
VASISHTHA said—
आतिवाहिक आलोकः स्वत एव.अनुभूयते ।
AtivAhika* Aloka: svata* eva anubhUyate |
सदा.अनवरतम् तेन स एव.आभाति पुष्टवत् ॥७।१८९।५॥
sadA anavaratam tena sa* eva AbhAti puSTavat ||7|189|5||
.
AtivAhika* Aloka: /
svata* eva anubhUyate |
sadA anavaratam tena \
sa* eva AbhAti puSTavat
.
*vlm.5. Vasishtha replied:—The spiritual view is ever apparent by itself within ourselves; and our continuous and ceaseless sight of it, gives it the appearance of a solid reality.
*sv.5.6 The cosmic subtle body arises of its own accord and that itself becomes a solid substance by being constantly thought of as such, even as a dream may appear to be real when it is prolonged.
यथा स्वप्नस्य पुष्टत्वम् चिर.अनुभवन.उचितम् ।
yathA svapnasya puSTatvam cira.anubhavana.ucitam |
अतिसत्यम् इव.आभाति स्व.आतिवाहिकता तथा ॥७।१८९।६॥
ati.satyam iva AbhAti sva.AtivAhikatA tathA ||7|189|6||
.
yathA svapnasya puSTatvam /
cira.anubhavana.ucitam |
ati.satyam iva AbhAti \
sva.AtivAhikatA tathA
.
yathA svapnasya puSTatvam as the development of dreaming
cira.anubhavana ucitam is customary long experience
atisatyam iva as.if very real
AbhAti sva.AtivAhikatA tathA the state of your own Traveler projects thus
.
*vlm.6. As the visionary sights of our dreams, come to be realized in times, by our continuous pouring upon them; so doth the spiritual appear as real, by our constant habit of thinking them as such. (So it is recorded in the case of King Harischandra of old).
*sv.5.6 The cosmic subtle body arises of its own accord and that itself becomes a solid substance by being constantly thought of as such, even as a dream may appear to be real when it is prolonged.
#puS – to nourish. ..> puSTa ..> puSTatva.m . n. the being well.fed , a prosperous or thriving condition MW.
आतिवाहिक.देहस्य चिर.स्व.अनुभव.उदये ।
AtivAhika.dehasya cira.sva.anubhava.udaye |
आधिभौतिकता.बुद्धिर् उदेति मृग.वारिवत् ॥७।१८९।७॥
AdhibhautikatA.buddhi: udeti mRga.vArivat ||7|189|7||
.
AtivAhika.dehasya /
cira.sva.anubhava.udaye |
AdhibhautikatA.buddhi: \
udeti mRga.vArivat
.
for the subtle Traveler Body = cira.svAnubhava.udaye . when it has arisen thru long self.experience = AdhibhautikatA.buddhi: . the intellect in gross material state = udeti mRga.vArivat – arises like mirage.water
.
*vlm.7. The constant thought of the reality of our spiritual body, makes appear as a real object to our sight; as the constant craving of deer after water, makes it appear in the mirage of the parched desert before them.
*sv. Thus, even materiality or substantiality arises of its own accord from the subtle (ativahika) body.
* AtivAhika.dehasya – for the subtle Traveler Body = cira.svAnubhava.udaye . when it has arisen thru long self.experience = AdhibhautikatA.buddhi: . the intellect in gross material state = udeti mRga.vArivat – arises like mirage.water.
जगत्.स्वप्न.भ्रम.आभासं मृगतृष्ण.अम्बुवत् स्थितम् ।
jagat.svapna.bhrama.AbhAsam mRgatRSNa.ambuvat sthitam |
असद् एव.इदम् आभाति सत्य.प्रत्यय.कार्य् अपि ॥७।१८९।८॥
asat eva idam AbhAti satya.pratyaya.kAri api ||7|189|8||
.
jagat.svapna.bhrama.AbhAsam /
mRgatRSNa.ambuvat sthitam |
asat eva idam AbhAti \
satya.pratyaya.kAri api
.
the world's a dream.delusion that appears
like water that appears in a mirage
:
altho unreal it makes you think that it's real
.
* jagat.svapna.bhrama.AbhAsam . world.dream.delusion=projection . mRgatRSNa.ambuvat sthitam . exists like mirage.water = asat eva idam AbhAti . tho unreal it projects = satya.pratyaya.kAri api – real.conviction.maker also
*vlm. The sight of this world, like every other fallacy, has misled us, like the poor thirsting deer, to the misconception of water in the mirage. This and all other unrealities appear as real ones in our ignorance.
आतिवाहिक.रूपाणाम् आधिभौतिकता स्वयम् ।
AtivAhika.rUpANAm AdhibhautikatA svayam |
असती सत्यवद् दूरम् अर्वाग्.दर्शिभिर् अर्थिता ॥७।१८९।९॥
asatI satyavat dUram arvAk.darzibhi: arthitA ||7|189|9||
.
AtivAhika.rUpANAm /
AdhibhautikatA svayam |
asatI satyavat dUram \
arvAk.darzibhi: arthitA
.
*vlm.9. Many spiritual and intellectual objects, like a great many unreal things, are taken for the material and real, by the avidity of their desires and ignorant admirers.
*sv.7.8.9 Thus, even materiality or substantiality arises of its own accord from the subtle (ativahika) body.
#arvAk arvAg . ind. (g. %{svar.Adi} q.v.) hither , (opposite to yon parAk, paras, parastAt) RV. AV. S3Br. ; (with abl. S3Br. &c. ; with instr. RV. , 129 , 6 AV.) on this side , from a certain point , before , after ; on the lower side ChUp. ; (with loc.) within , near Sa1h. (v.l.)
अयम् सो ऽहम् इदम् तन् म इमा गिरि.नभो दिशः ।
ayam sa: aham idam tat ma* imA* giri.nabha: diza: |
इति मिथ्या.भ्रमो भाति भास्वर.स्वप्न.शैलवत् ॥७।१८९।१०॥
iti mithyA.bhrama: bhAti bhAsvara.svapna.zailavat ||7|189|10||
.
ayam sa: aham idam tat ma* /
imA* giri.nabha: diza: |
iti mithyA.bhrama: bhAti \
bhAsvara.svapna.zailavat
.
ayam sa: aham "This He, I,
idam tan This, That,
ma imA: giri.nabho.diza: Mine are these mountains, sky, directions,"
iti mithyA.bhrama: bhAti such delusive error appears.as
bhAsvara.svapna.zailavat
.
*sv.10 'I am this', 'I am that' — thus the notions that arise in that body appear as mountains and the various directions, but all this is mere delusion, appearance or optical illusion.
*vlm.10. The impression that I am this, and that one is another, and that this is mine and that is his; and that these are the hills and skies about us; are all as erroneous as the conception of reality in our dreams and false phantoms of the brain.
आतिवाहिक.देहो ऽसौ स्रष्ट्र् आद्यस्य भावितः ।
AtivAhika.deha: asau sraSTu: Adyasya bhAvita: |
आधिभौतिकताम् च.एतत् पिण्ड.आकारम् प्रपश्यति ॥७।१८९।११॥
AdhibhautikatAm ca etat piNDa.AkAram prapazyati ||7|189|11||
.
AtivAhika.deha: asau /
sraSTu: Adyasya bhAvita: |
AdhibhautikatAm ca etat \
piNDa.AkAram prapazyati
.
*sv.11 When the ativahika body is thought of as material or physical substance by the creator brahma, such materiality arises.
*vlm.11. The spiritual body which was at first conceived, by the prime creator of all.brahma, assumed a material form as that of a globe under his sight. (Meaning the Mundane egg).
चिन्नभश् चेतनम् त्यक्त्वा "ब्रह्माहम्" इति पश्यति ।
cit.nabha: cetanam tyaktvA "brahmAham" iti pazyati |
अयम् देहो ऽयम् आधार इति बध्नाति भावनाम् ॥७।१८९।१२॥
ayam deha: ayam AdhAra* iti badhnAti bhAvanAm ||7|189|12||
.
cit.nabha: cetanam tyaktvA /
"brahmAham" iti pazyati |
ayam deha: ayam AdhAra* \
iti badhnAti bhAvanAm
.
cit.nabhas cetanam tyaktvA
The consciousness.sky having forsaken Chetana Sentience,
"brahmAham" iti pazyati
"I am brahmic" it see/knows
ayam deha: ayam AdhAra
as "this body, this support/location"
iti badhnAti bhAvanAm
so it conditions/binds its imagining
.
*sv.12 Consciousness considers itself as brahma the creator; it considers, 'This is body' and 'This is the support for the body' and thus creates a relationship between the body and the support which thereafter becomes a bondage.
*vlm.12. The living soul of brahma, being born of the mundane egg in a corporeal body; forgot or rather forsook to think of its incorporeal intellectuality, and thought himself as composed of his present material body only. He looked into it and thought, that this was his body and the recipient of his soul: (instead of the souls being the fountain of the body).
असत्ये सत्य.बुद्ध्या.एव बद्धो भवति भावनात् ।
asatye satya.buddhyA eva baddha: bhavati bhAvanAt |
बहुशो भावयत्य् अन्तर् नानात्वम् अनुधावति ॥७।१८९।१३॥
bahuza: bhAvayati antar nAnAtvam anudhAvati ||7|189|13||
.
asatye satya.buddhyA eva /
baddha: bhavati bhAvanAt |
bahuza: bhAvayati antar \
nAnAtvam anudhAvati
.
a.satye in the unreal
satya.buddhyA eva while considered to be real
baddho bhavati it becomes bound by bhAvanA.Feeling bhAvanAt it is made to become many within bahuzas bhAvayati antar
nAnAtvam anudhAvati proceeding to a state of variety
.
*sv.13 When there is the notion of reality in unreal phenomena, there is bondage. When many such notions arise, then diversity is brought into being.
*vlm.13. Then it becomes confined in that body, by its belief of the unreality as a sober reality; and then it thinks of many things within itself, and goes on seeking and running after them all. (But the steady soul is sedate, and has all within itself, without seeking them elsewhere without).
शब्दान् करोति संकेतम् संज्ञाः च स्पन्दनानि च ।
zabdAn karoti saMketam saMjJA: ca spandanAni ca |
ॐ.इty उक्ते ततः वेदात् शब्द.राशीन् प्रगायति ॥७।१८९।१४॥
OM.iti ukte tata: vedAt zabda.rAzIn pragAyati ||7|189|14||
.
zabdAn karoti saMketam He assigns/makes words as a sign
saMjJA: ca spandanAni ca both meanings and motions (of the lips)
om.iti ukte having uttered Om
tato vedAt zabda.rAzIn pragAyati then from the Veda he chants word.chains
.
*sv.14 That person then utters sounds, makes gestures and indicates whatever he wishes to convey. He sings the mantras of the Veda after uttering OM.
*vlm.14. This God then makes many symbolical sounds and forms (invents) words for names and actions; and at last upon his utterance of the mystic syllable Om or (on) the Vedas rang out and sang in currents of verbiage.
##*saMketa . संकेतः An intimation; sign, mark, token. • Agreement, convention; संकेतो गृह्यते जातौ गुणद्रव्यक्रियासु च S.D.12. • Engagement, appointment; नामसमेतं कृतसंकेतं वादयते मृदु वेणुम् Gīt.5; A place of meeting (lovers' tryst), rendezvous; सा स्वैरिण्येकदा कान्तं संकेतं उपनेष्यति Bhāg.11. 8.23; कान्तार्थिनी तु या याति संकेतं साभिसारिका Ak. •.• .गृहम्, .निकेतनम्, .स्थानम् a place of appointment or assignation, rendezvous. •.• saMketavAkya.m .वाक्यम् watchword. • appointment (acc.) with >kR, or>gra or>dA or Caus. of >klRp, 'to make an agreement or appointment' or 'appoint a place of meeting with any person' (gen. or inst. or inst. with saha, samam, mithaH) • beg..comp 'according to agreement', 'by appointment') • convention, consent • a short explanation of a grammatical rule (= 2. zailI, q.v.) y1027.025; zabdAn karoti saMketam He assigns/makes words as a sign, y7189.014.
तैः एव कल्पयnty आशु व्यवहारम् इतः ततः ।
tai: eva kalpayanti Azu vyavahAram ita: tata: |
मno ह्य् असौ कल्पयति यत् चेतति तत् एव हि ॥७।१८९।१५॥
mana: hi asau kalpayati yat cetati tat eva hi ||7|189|15||
.
tai: eva kalpayanti Azu vyavahAram itas tata:
manas hi asau kalpayati This.here Manas Mind thinks
yac cetati what conceives tat eva hi is only That.there
.
*vlm.15. Then through the medium of those sacred words, the god ordained the ordinances for the conduct of all mankind; and everyt ing turned to be, as he wished and thought it to be in his own mind. (Hence brahma is said the creative mind of god). * Note. The sacred Sanskrit was at once a perfect language, without any knowledge of us regarding its formative stage, though a balabhásá or infant.language is said to have existed before, of which we have no relic nor know anything.
*sv. Soon he engages himself in diverse activities with the help of all these. He is of the nature of the mind and whatever he thinks, that he experiences. It cannot be difficult for one to see his own nature and that which has arisen in him on account of his own nature.
यः हि यn.मय एव असौ स न पश्यति तत् कथम् ।
ya: hi yat.maya* eva asau sa* na pazyati tat katham |
असत्या एव जगd.भ्राnty एवम् प्रौढिम् उपागता ॥७।१८९।१६॥
asatyA eva jagat.bhrAnti: evam prauDhim upAgatA ||7|189|16||
.
ya: hi yan.maya eva asau but one who is made in such a way is This
sa* na pazyati tat katham how does he not see/know That?
asatyA eva jagad.bhrAnti: the world.delusion is quite unreal
evam prauDhim upAgatA and so comes to its growth
.
#prauDhi –f.. full growth , increase kathAs.; self.confidence , boldness , assurance, kAv. kathAs.
*vlm.16. Whatever exists in any manner, the same is the self same brahmá itself; and yet no body perceives it as such, owing to the predominant error of all, of believing the unreal world as a real existence.
*sv. Soon he engages himself in diverse activities with the help of all these. He is of the nature of the mind and whatever he thinks, that he experiences. It cannot be difficult for one to see his own nature and that which has arisen in him on account of his own nature.
आ.ब्रह्मणः मुधा भाति चिर.स्वप्न.इन्द्र.जालवत् ।
A.brahmaNa: mudhA bhAti cira.svapna.indra.jAlavat |
इty आतिवाहिकस्य इयम् आधिभौतिकता उचिता ॥७।१८९।१७॥
iti AtivAhikasya iyam AdhibhautikatA ucitA ||7|189|17||
.
A.brahmaNa: mudhA bhAti cira.svapna indra.jAlavat iti AtivAhikasya iyam
AdhibhautikatA ucitA
.
*vlm.17. All the things from the great brahmá down to all, are but false appearances as those of dreams and magical show; and yet the spiritual reality is utterly lost to sight, under the garb of material unreality (i. e. The unreal matter is taken for real spirit).
*sv. Soon he engages himself in diverse activities with the help of all these. He is of the nature of the mind and whatever he thinks, that he experiences. It cannot be difficult for one to see his own nature and that which has arisen in him on account of his own nature.
##uc – to be pleased, to enjoy; ucita उचित .p.p. Fit, proper, suitable; ucitas tad upAlambha: उचितस्तदुपालम्भः U.3; Accustomed.to or used.to, in comp.; • candanocita: चन्दनोचितः Ki.1.34. • Delightful, agreeable, pleasurable. • Correct (time).• Acceptable ( grAhya ग्राह्य) • Natural (स्वभावसिद्ध); उचितं च महाबाहुर्न जहौ हर्षमात्मवान् Rām.2.19.37 •.• ucitajJa .ज्ञ . Knowing what is proper, not contrary to etiquette.
आधिभौतिकता न अस्ति काचित् किंचिद् अपि क्वचित् ।
AdhibhautikatA na asti kAcit kimcit api kvacit |
आतिवाहिकता एव एनाम् अभ्यासात् याति भावनाम् ॥७।१८९।१८॥
AtivAhikatA eva enAm abhyAsAt yAti bhAvanAm ||7|189|18||
.
AdhibhautikatA na asti kAcit kimcit api kvacit . there is no such thing as a material state anyhow anywhere = AtivAhikatA eva enAm it is only this subtle Traveler.state : abhyAsAt yAti bhAvanAm . thru conditioning it becomes feeling.
*vlm. There is nothing as materiality any where and at any time; it is the spiritual only which by our habitual mode of thinking and naming, is said to be substantial, elemental and material.
*sv. Soon he engages himself in diverse activities with the help of all these. He is of the nature of the mind and whatever he thinks, that he experiences. It cannot be difficult for one to see his own nature and that which has arisen in him on account of his own nature.
* AdhibhautikatA na asti kAcit kimcit api kvacit . there is no such thing as a material state anyhow anywhere = AtivAhikatA eva enAm it is only this subtle Traveler.state : abhyAsAt yAti bhAvanAm . thru conditioning it becomes feeling.
मूलात् एव एवम् आयातः मिथ्या अनुभाव.अनात्मकः ।
mUlAt eva evam AyAta: mithyA anubhAva.anAtmaka: |
मोहः ब्रह्मण एव अयम् इty अस्ति एष महात्मनाम् ॥७।१८९।१९॥
moha: brahmaNa* eva ayam iti asti eSa* mahAtmanAm ||7|189|19||
.
mUlAt eva evam AyAta: from the very root thus has come
mithyA.anubhAva.anAtmaka: false unAAtmic experience.
moha: brahmaNa: eva ayam "This is only brahmic delusion"
iti asti eSa* mahAtmanAm so it is for the mahAtma.s
.
*vlm.19. This our fallacy of materiality, has come to us from our very source in brahmá.the creator; who entertained the false idea of the material world, and transmitted this error even into the minds of the wise and very great souls.
*sv.19 ever, when he thus perceived the notion of the world within himself, soon it became a solid reality.
एवम् इत्थम् दशा राम पिण्ड.बन्धः क्व विद्यते ।
evam ittham dazA rAma piNDa.bandha: kva vidyate |
भ्राnty एव इदम् अखिलम् ब्रह्मैव आभातम् एव वा ॥७।१८९।२०॥
bhrAnti: eva idam akhilam brahmaiva AbhAtam eva vA ||7|189|20||
.
evam ittham dazA rAma so such a state, rAma,
piNDa.bandha: kva vidyate lump.bound, where is it see/known?
bhrAnti: eva idam akhilam all this is delusion
brahmaiva AbhAtam eva vA or else this projection is only brahmic
.
*sv.20 Though this physical and material universe is but a long dream or magic product, it shines as if it is true in the subtle body or brahma the creator.
*vlm.20. How is it possible, O Ráma, for the intelligent soul, to be thus confined in a clod of earth, all this must either be an illusory prescence, or a representation of brahma himself.
न शाश्वताद् अन्यद् इह अस्ति कारणात्
na zAzvatAt anyat iha asti kAraNAt
न कारणम् तत् खलु कार्यताम् विना ।
na kAraNam tat khalu kAryatAm vinA |
न कार्यता कारणता.आदि.सम्भवः
na kAryatA kAraNatA.Adi.sambhava:
अस्त्य् अनामये तत् किम् अपि इदम् आततम् ॥७।१८९।२१॥
asti anAmaye tat kim api idam Atatam ||7|189|21||
.
na zAzvatAt anyad not different from eternity iha asti kAraNAt here is from a cause na kAraNam tat khalu kAryatAm vinA no cause, that clearly is without the state of effect, na kAryatA kAraNatA.Adi.sambhava: the state of effect does not arise from the state of causality asti anAmaye tat when That is formless
kim api idam Atatam
.
*sv.21 Hence, it is clear that the physical or material universe does not exist at any time anywhere. The subtle body itself appears to be the solid body on account of the notion of such solidity arising in it repeatedly. Its very source is unreal. The sole reality in all this is brahman. There is naught here but brahman.
*vlm.21. There can be no other cause of this world, except the eternal causality of brahma; who is self.existent, only without any action or causation of himself; thus the Supreme soul being wholly devoid of the attributes of cause and effect, what can this world be, but an extension.
#kR .> kArya .> kAryatA . f. the being an effect , the relation or state of an effect, KapS.
#anAmaya . an.Amaya – free from disease. •• This term appears in YV with great frequency, and often the above reading seems trivial in its context. Max Müller suggests the derivation an=A.maya, not=about.formation, not something made. In many contexts YV implies both senses of the word at.once. das.jiva at gmail.com
*AB. ... anAmaye kUTastha.cidAnanda.advaye brahmani ... ||
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:
FM7190 RAMA'S REPOSE 3.NV24.26 .z89
FM.7.150.FM.7.199
https://www.dropbox.com/s/f96jxsmgm56ly5y/FM.7.150.FM.7.199.docx?dl=0
+++
DN7189 THE AATIVAAHIKA TRAVELER 3.NV23
सर्ग ७.१८९
sarga 7.189
वसिष्ठ उवाच ।
vasiSTha uvAca |
आतिवाहिक.देहो ऽसौ तस्य आद्यस्य प्रजापतेः ।
AtivAhika.deha: asau tasya Adyasya prajApate: |
काकतालीय.वत् चित्त्वात् यत् यथा इति.आदि चेतति ॥७।१८९।१॥
kAkatAlIya.vat cittvAt yat yathA iti.Adi cetati ||7|189|1||
तत् तथा स्थितिम् आयाति चिरम् संवित्.स्वभावतः ।
tat tathA sthitim AyAti ciram saMvit.svabhAvata: |
बत विश्वम् इदम् भातम् अत्र अ.सत्ये कुतः स्मयः ॥७।१८९।२॥
bata vizvam idam bhAtam atra a.satye kuta: smaya: ||7|189|2||
द्रष्टा अ.सत्यम् असत्यम् दृक् असत्यम् दर्शनम् ततम् ।
draSTA a.satyam asatyam dRk asatyam darzanam tatam |
सत्यम् एव अथवा सर्वम् ब्रह्मैव आत्मतया तया ॥७।१८९।३॥
satyam eva athavA sarvam brahmaiva AtmatayA tayA ||7|189|3||
राम उवाच ।
rAma* uvAca |
इty आतिवाहिक.आलोकः स तस्य आद्य.प्रजापतेः ।
iti AtivAhika.Aloka: sa* tasya Adya.prajApate: |
कठिनत्वम् कथम् यातः कथम् स्वप्नस्य सत्यता ॥७।१८९।४॥
kaThinatvam katham yAta: katham svapnasya satyatA ||7|189|4||
वसिष्ठ उवाच ।
vasiSTha uvAca |
आतिवाहिक आलोकः स्वत एव अनुभूयते ।
AtivAhika* Aloka: svata* eva anubhUyate |
सदा अनवरतम् तेन स एव आभाति पुष्टवत् ॥७।१८९।५॥
sadA anavaratam tena sa* eva AbhAti puSTavat ||7|189|5||
यथा स्वप्नस्य पुष्टत्वम् चिर.अनुभवन.उचितम् ।
yathA svapnasya puSTatvam cira.anubhavana.ucitam |
अति.सत्यम् इव आभाति स्व.आतिवाहिकता तथा ॥७।१८९।६॥
ati.satyam iva AbhAti sva.AtivAhikatA tathA ||7|189|6||
आतिवाहिक.देहस्य चिर.स्व.अनुभव.उदये ।
AtivAhika.dehasya cira.sva.anubhava.udaye |
आधिभौतिकता.बुद्धिः उदेति मृग.वारिवत् ॥७।१८९।७॥
AdhibhautikatA.buddhi: udeti mRga.vArivat ||7|189|7||
जगत्.स्वप्न.भ्रम.आभासं मृगतृष्ण.अम्बुवत् स्थितम् ।
jagat.svapna.bhrama.AbhAsam mRgatRSNa.ambuvat sthitam |
असद् एव इदम् आभाति सत्य.प्रत्यय.कार्य् अपि ॥७।१८९।८॥
asat eva idam AbhAti satya.pratyaya.kAri api ||7|189|8||
आतिवाहिक.रूपाणाम् आधिभौतिकता स्वयम् ।
AtivAhika.rUpANAm AdhibhautikatA svayam |
असती सत्यवत् दूरम् अर्वाg.दर्शिभिः अर्थिता ॥७।१८९।९॥
asatI satyavat dUram arvAk.darzibhi: arthitA ||7|189|9||
अयम् so 'हम् इदम् तत् म इमा गिरि.नभः दिशः ।
ayam sa: aham idam tat ma* imA* giri.nabha: diza: |
इति मिथ्या.भ्रमः भाति भास्वर.स्वप्न.शैलवत् ॥७।१८९।१०॥
iti mithyA.bhrama: bhAti bhAsvara.svapna.zailavat ||7|189|10||
आतिवाहिक.देहः असौ स्रष्टुः आद्यस्य भावितः ।
AtivAhika.deha: asau sraSTu: Adyasya bhAvita: |
आधिभौतिकताम् च एतत् पिण्ड.आकारम् प्रपश्यति ॥७।१८९।११॥
AdhibhautikatAm ca etat piNDa.AkAram prapazyati ||7|189|11||
चिn.नभः चेतनम् त्यक्त्वा "ब्रह्माहम्" इति पश्यति ।
cit.nabha: cetanam tyaktvA "brahmAham" iti pazyati |
अयम् देहो ऽयम् आधार इति बध्नाति भावनाम् ॥७।१८९।१२॥
ayam deha: ayam AdhAra* iti badhnAti bhAvanAm ||7|189|12||
असत्ये सत्य.बुद्ध्या एव बद्धः भवति भावनात् ।
asatye satya.buddhyA eva baddha: bhavati bhAvanAt |
बहुशः भावयty अन्तर् नानात्वम् अनुधावति ॥७।१८९।१३॥
bahuza: bhAvayati antar nAnAtvam anudhAvati ||7|189|13||
शब्दान् करोति संकेतम् संज्ञाः च स्पन्दनानि च ।
zabdAn karoti saMketam saMjJA: ca spandanAni ca |
ॐ.इty उक्ते ततः वेदात् शब्द.राशीन् प्रगायति ॥७।१८९।१४॥
OM.iti ukte tata: vedAt zabda.rAzIn pragAyati ||7|189|14||
तैः एव कल्पयnty आशु व्यवहारम् इतः ततः ।
tai: eva kalpayanti Azu vyavahAram ita: tata: |
मno ह्य् असौ कल्पयति यत् चेतति तत् एव हि ॥७।१८९।१५॥
mana: hi asau kalpayati yat cetati tat eva hi ||7|189|15||
यः हि यn.मय एव असौ स न पश्यति तत् कथम् ।
ya: hi yat.maya* eva asau sa* na pazyati tat katham |
असत्या एव जगd.भ्राnty एवम् प्रौढिम् उपागता ॥७।१८९।१६॥
asatyA eva jagat.bhrAnti: evam prauDhim upAgatA ||7|189|16||
आ.ब्रह्मणः मुधा भाति चिर.स्वप्न.इन्द्र.जालवत् ।
A.brahmaNa: mudhA bhAti cira.svapna.indra.jAlavat |
इty आतिवाहिकस्य इयम् आधिभौतिकता उचिता ॥७।१८९।१७॥
iti AtivAhikasya iyam AdhibhautikatA ucitA ||7|189|17||
आधिभौतिकता न अस्ति काचित् किंचिद् अपि क्वचित् ।
AdhibhautikatA na asti kAcit kimcit api kvacit |
आतिवाहिकता एव एनाम् अभ्यासात् याति भावनाम् ॥७।१८९।१८॥
AtivAhikatA eva enAm abhyAsAt yAti bhAvanAm ||7|189|18||
मूलात् एव एवम् आयातः मिथ्या अनुभाव.अनात्मकः ।
mUlAt eva evam AyAta: mithyA anubhAva.anAtmaka: |
मोहः ब्रह्मण एव अयम् इty अस्ति एष महात्मनाम् ॥७।१८९।१९॥
moha: brahmaNa* eva ayam iti asti eSa* mahAtmanAm ||7|189|19||
एवम् इत्थम् दशा राम पिण्ड.बन्धः क्व विद्यते ।
evam ittham dazA rAma piNDa.bandha: kva vidyate |
भ्राnty एव इदम् अखिलम् ब्रह्मैव आभातम् एव वा ॥७।१८९।२०॥
bhrAnti: eva idam akhilam brahmaiva AbhAtam eva vA ||7|189|20||
न शाश्वताद् अन्यद् इह अस्ति कारणात्
na zAzvatAt anyat iha asti kAraNAt
न कारणम् तत् खलु कार्यताम् विना ।
na kAraNam tat khalu kAryatAm vinA |
न कार्यता कारणता.आदि.सम्भवः
na kAryatA kAraNatA.Adi.sambhava:
अस्त्य् अनामये तत् किम् अपि इदम् आततम् ॥७।१८९।२१॥
asti anAmaye tat kim api idam Atatam ||7|189|21||
||
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