fm7146 The HUNTER's HEART 3.sp16 .z27
jivadas
DAILY READINGS mn 17 September
fm3096 1.sp15..17 some Technical Terms .z73
fm6051 2.sp15..17 On BODIES and IGNORANCE .z71
fm7147 3.sp17 mahArambha, This Great Affair .z29
fm7146 The HUNTER's HEART 3.sp16 .z27
https://www.dropbox.com/s/3xyqyt02qr1rjha/fm7146%20The%20HUNTER%203.sp16%20.z27.docx?dl=0
Oॐm
The HUNTER'S QUARRY
The HUNTER asked–
01|Ø
anantaram muni-zreSTha tasmin_hRdi tad.ojasi |
sthitasya tava kim vRttam nAma.ta:_bhrAnti-rUpiNi ||7|146|1||
anantaram muni-zreSTha tasmin_hRdi tad.ojasi |
sthitasya tava kim vRttam nAma.ta:_bhrAnti-rUpiNi ||7|146|1||
.
anantaram – afterward, = muni-zreSTha - , Quietest of Munis, = tasmin_hRdi – in that Heart = tad.ojasi – in that ojas.vital.energy = sthitasya tava kim vRttam - of your condition what happened next = nAmata: - exactly = bhrAnti-rUpiNi - in your delusive.form?
~vlm.1 The Huntsman said:—Tell me, O great sage, what did you do and see afterwards, from your seat in the erroneous spirit of that person.
* anantaram – afterward, = muni-zreSTha - , Quietest of Munis, = tasmin_hRdi – in that Heart = tad.ojasi – in that ojas.vital.energy = sthitasya tava kim vRttam - of your condition what happened next = nAmata: - exactly = bhrAnti-rUpiNi - in your delusive.form?
The muni—
anantaram tadA tatra zRNu kimcittam aGga me |
teja:~dhAtu-niSaNNasya tat_jIva~avalita~AkRte: ||2||
anantaram tadA tatra zRNu kimcittam aGga me |
teja:~dhAtu-niSaNNasya tat_jIva~avalita~AkRte: ||2||
.
anantaram.afterward =
tadA tatra – then&there =
zRNu kimcittam aGga me - x =
teja:-dhAtu-niSaNNasya tat_jIva~avalita~AkRte: - x.
~vlm.2. The sage replied:—Hear me tell you next, what I did and saw afterwards, by my union with and my situation in the spirit of that infatuated person.
z03|o/
tasmin*_tadA vartamAne ghore kalpAnta-saMbhrame |
tRNavat prauDha-zaila~indram vahati pralaya~anile ||3||
tasmin*_tadA vartamAne ghore kalpAnta-saMbhrame |
tRNavat prauDha-zaila~indram vahati pralaya~anile ||3||
.
tasmin_tadA x
vartamAne ghore x
kalpAnta-saMbhrame - x =
tRNavat prauDha-zaila~indram x
vahati pralaya~anile – x.
~vlm.3. As I resided in the dark cave of his heart, in the confusion of the last doomsday; there arose methought a hurricane, which blew away the mountains as straws, on the day of the final desolation of the world.
~sv.3 While I was within the 'ojas' of that other person, there arose symptoms of the cosmic dissolution.
x04|o/
giri-vRSTi:_jhaT.iti_eva kuta:_api sam.upAyayau |
uhyamAnavan Abhoga-zikhara-grAma-pattanA ||4||
giri-vRSTi:_jhaT.iti_eva kuta:_api sam.upAyayau |
uhyamAnavan Abhoga-zikhara-grAma-pattanA ||4||
.
giri-vRSTi:_jhaT.iti_eva - x =
kuta:_api samupAyayau - x =
uhyamAnavan_Abhoga-zikhara-grAma-pattanA - x.
~sv.4 Mountains began to rain from the sky.
~vlm.4. It was soon followed by outpourings of rain water from the mountain tops; which bore away the woods and hills in the torrent.
y05|o/
tasya_anta:_tatra samprAptam tadA pariNatam yadA |
tadA tat_eva sUkSma:_aham apazyam zaila-varSaNam ||5||
tasya_anta:_tatra samprAptam tadA pariNatam yadA |
tadA tat_eva sUkSma:_aham apazyam zaila-varSaNam ||5||
.
tasya anta:_tatra samprAptam tadA –
then having got there within him -
pariNatam yadA –
when transformed -
tadA tat_eva sUkSma: -
aham apazyam zaila-varSaNam -
~sv.5 I saw it while I was sitting within the 'ojas' of the other person: ...
~vlm.5. As I dwelt in that cavity and in union with the vitality of the individual, I perceived even in that state of my spiritual minuteness, the falling rains and hailstones from the mountain tops.
x
z06|o/
tena_anna-lava-zaila~uccha-pUreNa prati.piNDita: |
suSuptam andhatA-mizram aham anv.abhavam ghanam ||6||
tena_anna-lava-zaila~uccha-pUreNa prati.piNDita: |
suSuptam andhatA-mizram aham anv.abhavam ghanam ||6||
.
tena x
anna.lava-zaila~uccha-pUreNa - x =
pratipiNDita: - in each piNDa.Lump =
suSuptam andhatA-mizram - asleep in a state full of blindness =
aham anvabhavam ghanam – I experienced thickening reality.
~vlm.6. I was then folded in the chyle of that person, and fell into a state of sound sleep, and felt a deep darkness enveloping me all over.
~sv.6 ... in fact, it was particles of food that were coursing in the channels of his body that created this illusion of mountains being showered from the dark sky, and this darkness was the darkness of his own deep sleep. I also entered into deep sleep.
x07|o/
atha kamcit tadA kAlam anubhUya suSuptatAm |
tadA padmAkAra* iva zanai:_bodha~unmukha:_abhavam ||7||
atha kamcit tadA kAlam anubhUya suSuptatAm |
tadA padmAkAra* iva zanai:_bodha~unmukha:_abhavam ||7||
.
atha kaMcit tadA kAlam - andSo at some Then.time =
anubhUya suSuptatAm - hvg experienced the state of Sleep +
tadA padmAkAra iva - then like a lotus-form =
zanai:_- gradually = bodha~unmukho - awakening-unfolding = abhavam.I.was.
~vlm.7. Having laid down in my sleep for some time, I was gradually raised from my sleepy state; as the closed lotus of the night, unfolds its petals in the morning.
~sv.7 After some time, I experienced the dawn of awakening consciousness.
y08|o/
yathA dRSTi:_carAt_dhvAnte bhAti cakraka-rUpiNI |
suSuptam eva tatra AsIt tathA svapnatvam Agatam ||8||
yathA dRSTi:_carAt_dhvAnte bhAti cakraka-rUpiNI |
suSuptam eva tatra AsIt tathA svapnatvam Agatam ||8||
.
yathA dRSTi:_carAt –
like the vision when wandering
dhvAnte –
in veiling dark
bhAti cakraka-rUpiNI –
something shone in the form of a Chakrette; - in the form of a little Chakra Circle*, f.
suSuptam eva tatra AsIt –
then deep-sleep was there
tathA svapnatvam Agatam –
thus the dream-state came.
~jd. *Like a tube-style television screen: when you turn it off, the screen shrinks to a dot, and then goes black.
~ This is the Waking-Dream state of Aware Dreaming.
One yoga method is to fix the Mind in the throat chakra when going to Sleep.
In Sleep, the waking You will be present at your Dream.
If one of the figures (not the observer) in your dream is You,
you will be able to open doors.
In one such dream I ran down a hall with open doors,
each inviting me to a different adventure.
The doors were shut, and unmarked,
but I got a mental impression of what might be behind each;
and this last door had the aura of a temple.
So I went in,
and here I was in a sort of large cave, fire-lighted,
where there was a circle of monks chanting Om maNi padme hUm
and other Tibetan things,
and I realized that they were karma-pA, my Order,
where I once took the Bodhisattva Vows as
karma=shesrab-uzer, Karma=Wisdom-Light.
And there was an empty seat in their circle,
but I could only vocalise the song without saying the words,
as I tried (not unsuccessfully) to copy their triadic throatsong.
At one point a fat fellow next to me, who was (then) much my elder,
whispered in my ear, "Why are you not saying the words?"
And I said, "I have no guru!"
(I had not yet reached *arunAcala)
.
And the fat old monk echoed me, laughingly: "He has no guru!".
And he put his arm about my shoulders, and drew me close,
and I and everything dissolved and fell into Sleep State.
For me, it was a Waking-Sleep state, emerging from the Waking-Dream. das.jiva¤gmail.com, ¤ = @ .
~vlm.8. Then as a man lying in darkness, comes to see some circular disks appearing to his sight; so I saw some flimsy dreams flying about and hovering upon me.
~sv.8 As I was waking up from sleep, I experienced the dream state.
* Like a mid.XXth-century tube-style television screen: when you turn it off, the screen shrinks to a dot, and then goes black.
#dhvan —>#dhvAnta -mfn.- (>dhvan, cf. *pAN.vii,2,18), covered, veiled, dark; -n.- darkness, night *RV. &c.
x
z09|o/
tathA suSupta-vizrAnte: svapne nidrAm aham vizam |
apazyam dRzyam oja:_anta: svam Urmitvam iva_arNava: ||9||
tathA suSupta-vizrAnte: svapne nidrAm aham vizam |
apazyam dRzyam oja:_anta: svam Urmitvam iva_arNava: ||9||
.
tathA suSupta-vizrAnte: - thus in the repose of sleep =
svapne - in dream =
nidrAm aham vizam - I entered deep sleep +
apazyam dRzyam - I saw a thing =
oja:_anta: svam - in my own ojas.Vitality =
Urmitvam iva_arNava: - like the ocean's waviness .
~sv.9 Within the same 'ojas' I saw a mighty ocean which appeared to be like me.
~vlm.9. Being released from the chain of sleep, I fell to a chain of dreams; and saw a hundred shapes of things, arising in my spirit, as the shapes of unnumbered waves and billows, rise in the bosom of the sea.
x10|o/
saMvit-koza~Atmakam dRzyam tat tathA mAm upAgatam | aspandasya_anilasya_anta:_ananyat-spandanam yathA ||10||
saMvit-koza~Atmakam dRzyam tat tathA mAm upAgatam | aspandasya_anilasya_anta:_ananyat-spandanam yathA ||10||
.
saMvit-koza~Atmakam - a Selfling sheathed in Awareness =
dRzyam – a Percept =
tat tathA mAm upAgatam - That thus having come to me =
aspandasya anilasya antar - within the nonVibrant air =
an.anyat-spandanam yathA - as non-other-Vibration.
~sv.10 Whatever appeared in that 'ojas', which was the field of experience, I saw without any distortion or perversion because my consciousness was non-moving and steady.
~vlm.10. Very many forms of visible things, appeared in the cell of my consciousness; as a great many flying things are seen to be volitant in the still and motionless air.
y11|o/
agni~Adau ca yathA_uSNatvam jala~Adau dravatA yathA |
marIca~Adau yathA taikSNyam cit.vyomna:_ca jagat tathA ||11||
agni~Adau ca yathA_uSNatvam jala~Adau dravatA yathA |
marIca~Adau yathA taikSNyam cit.vyomna:_ca jagat tathA ||11||
.
fire has its heat,
water its flow,
pepper its pungency;
and the spacious sky of Consciousness has the world
.
~vlm.11. As heat is inherent in fire, and coldness is innate in water, and as fluidity is characteristic of liquids, and pungency is immanent in pepper &c.; so is the world inborn in Brahma.
~sv.11 Consciousness is spread all round and in it this world-appearance arises;...
x
z12|o/
cit-svabhAva~eka-rUpatvAt_jagat~dRzyam tadAtatam |
tat-suSupta~Atmana:_dRzyAt prasUtam bAla-putravat ||12||
cit-svabhAva~eka-rUpatvAt_jagat~dRzyam tadAtatam |
tat-suSupta~Atmana:_dRzyAt prasUtam bAla-putravat ||12||
.
cit-svabhAva=eka-rUpatvAt - x =
jagad-dRzyam tad-Atatam - x =
tat-suSupta~Atmana: dRzyAt prasUtam bAla-putravat - x.
~vlm.12. The nature of the Intellect being uniform and selfsame in itself; the phenomenal world is engrained in it, as the dream of a new born child, presents itself to the sight of a sleeping man. (Sight is here applied to the mind's eye).
~sv.12 ...this world-appearance issues from the deep sleep state even as a baby is born of the mother.
The HUNTER—
x13|Ø
tat suSupta~Atmana:_dRzyAt_iti tat_vyapadezata: |
suSupta-dRzyam kim vakSi vada me vadatAm vara ||13||
tat suSupta~Atmana:_dRzyAt_iti tat_vyapadezata: |
suSupta-dRzyam kim vakSi vada me vadatAm vara ||13||
.
tat suSupta~Atmana: dRzyAt_iti tat_vyapadezata: - x =
suSupta-dRzyam kim vakSi vada me vadatAm vara - x.
~vlm.13. The Huntsman rejoined:—Tell me sir, how is it possible for the Intellect to have the sight of anything in its state of sound sleep, since dreams never occur in the mind except in the state of slight and light sleep.
~sv.13-14 THE HUNTER asked: You say that the world-appearance issues from the deep sleep: pray tell me what one experiences in deep sleep.
y14|o/
tat suSupta~Atmana:_dRzyAt tvat.suSupta~Atmana:_api ca |
kim anyat_jAyate janyam athavA_anya-suSuptatA ||14||
tat suSupta~Atmana:_dRzyAt tvat.suSupta~Atmana:_api ca |
kim anyat_jAyate janyam athavA_anya-suSuptatA ||14||
.
tat.suSupta~Atmana: dRzyAt - x =
tvat.suSuptAtmana:_api ca - x =
kim anyat_jAyate - is another born? =
janyam - x =
athavA anya-suSuptatA - x.
~vlm.14. Again in the state of sound sleep both of yourself, as also of the person in whose heart you dwelt; how could the sight of the creation appear to you, (or has the term sound sleep any other sense than the state of utter nescience?) (Sound sleep is the state of utter insensibility or anaesthesia—gloss).
~sv.13-14 THE HUNTER asked: You say that the world-appearance issues from the deep sleep: pray tell me what one experiences in deep sleep.
z15|o/
jAyate bhAti kacati ghaTa~Adi jagad.Adi ca |
iti dvaita~upataptAnAm pralApa: kalpanA~Atmaka: ||15||
jAyate bhAti kacati ghaTa~Adi jagad.Adi ca |
iti dvaita~upataptAnAm pralApa: kalpanA~Atmaka: ||15||
.
jAyate – it is born =
bhAti – it appears =
kacati - it projects =
ghaTa~Adi jagad.Adi ca – as a pot or a world =
iti dvaita~upataptAnAm pralApa: - x =
kalpanA~Atmaka: - x.
~sv.15 THE SAGE continued: 'Is born', 'appears', 'arises as the world', and such other dualistic expressions are but mere words, utterly meaningless.
~vlm.15. The sage replied:—Know that creation is expressed by the words, viz. jáyati is born, bháti appeareth, and kachati shineth; and are applied indiscriminately to all material things, as pots and pictures ([Sanskrit: ghata pata) as well as to the world also; all these words are used to express a duality (or something different as proceeding from Unity), by men whose brains are heated with dualism, or the notion of a duality: (as different from the nature of the Unity or the only One).
x16|o/
jAta-zabda:_hi san.mAtra-paryAya: zrUyatAm katham |
prAdur.bhAve jani:_tu_ukta: prAdur.bhAvasya bhU:_vapu: ||16||
jAta-zabda:_hi san.mAtra-paryAya: zrUyatAm katham |
prAdur.bhAve jani:_tu_ukta: prAdur.bhAvasya bhU:_vapu: ||16||
.
jAta-zabda:_hi x
san mAtra-paryAya: x
zrUyatAm katham - x =
prAdu:bhAve x
jani:_tu_ukta: prAdur.bhAvasya x
bhU:_vapu: - x =
~vwv.1552-53/16-17. Let it be learnt how the word "Born" (_jAta) is the synonym of only "Reality". "Birth", on its part, is uttered *or uset_in *the sense of_"coming into existence". "Existence" is the essence of the words "coming into existence". "Existence" is uttered *or uset_only in the sense of "Reality". Therefore, "Reality" is declared as "Born". When declared as "Born" from Creation, it is Reality that is designated as Creation. [The etymology of words is used here to equate "Reality" with "Creation.]
~sv.16 I shall tell you what 'is born' (jata) means. The essence of that expression is 'to come into being' and that 'being' alludes to the eternally existent reality.
~vlm.16. Know that the word játa or born means only being (sattwa), and its synonyms are prádurbháva—manifestation, which is derived from the root bhu to be.
#dur - prA-dur ind. (prob. fr. प्रा = प्र दुर्, " out of doors " . °दुष् before क् and प् Pa1n2. 8-3, 41 ; °दुः ष्यात्,षन्ति for स्यात्,सन्ति, 87) forth, to view or light, in sight AV. &c &c (with √ अस्, or भू, to become manifest, be visible or audible, appear, arise, exist ; with √ कृ, to make visible or manifest, cause to appear, reveal, disclose).
y17|o/
sattA~artha* eva bhU: prokta:_tasmAt_saMjAtam ucyate |
na ca nazyati vA kimcit sarvam zAntam ajam ca sat ||17||
sattA~artha* eva bhU: prokta:_tasmAt_saMjAtam ucyate |
na ca nazyati vA kimcit sarvam zAntam ajam ca sat ||17||
.
sattA~artha* eva bhU: prokta:_x
tasmAt_saMjAtam ucyate |
na ca nazyati vA kimcit x
sarvam zAntam ajam ca sat - x
.
the meaning of sattA, the state of being.So,
is "bhU", the world of Becoming
:
it is said to be born from That, nor is it destroyed at.all
:
everything is the peaceful unborn sat
.
~sv.17 {2005 ed. I shall tell you what "is born" (jAta) means. The essence of that expression is "to come into being" and that "being" alludes to the eternally existent reality.} Even so the word 'creation' (sarga) also has the same connotation and it refers to 'existence'. (N. B. The structure of the words 'jayate' and 'sarga' are examined here in accordance with Sanskrit grammar. 'Jani' is equated to 'pradurbhava' and the vital part of the latter is 'bhuh' which refers to 'being'. )
~vlm.17. Now the meaning of Bhu is being, which expresses the sense of being born also, and the sarga meaning production or creation, it is same with being also.
x
z18|o/
budhAnAm asmat_AdInAm na kimcit_nAma jAyate |
na ca nazyati vA kimcit sarvam zAntam ajam ca sat ||18||
budhAnAm asmat_AdInAm na kimcit_nAma jAyate |
na ca nazyati vA kimcit sarvam zAntam ajam ca sat ||18||
.
budhAnAm asmad.AdInAm – for the awakened like us =
na kim.cin_nAma jAyate – nothing whatever has come to be =
na ca nazyati vA kimcit – nor does anything whatever cease =
sarvam zAntam ajam ca sat – everything is quiet & unborn being.So.
~vwv.1482. For the enlightened ones like us nothing indeed is born and nothing whatever perishes. Everything is the tranquil and unborn Reality.
~vlm.18. With us learned men, there is nothing as jáyáti or what is made or may be said to be born or destroyed; but all is one calm and quiet unborn being only. (An eternal ideal entity).
~sv.18 To us who are enlightened there is no creation, no death or cessation; all is for ever unborn and peaceful. Brahman is pure existence.
* budhAnAm asmad.AdInAm – of the awakened like us = na kim.cin_nAma jAyate – nothing whatever has come to be = na ca nazyati vA kimcit – nor does anything whatever cease = sarvam zAntam ajam ca sat – everything is quiet & unborn being.So.
x19|o/
sarva-sattA~Atmakam brahma sarva.sattA~Atmakam jagat |
vidhaya: pratiSedhA:_ca vada tatra jaganti ke ||19||
sarva-sattA~Atmakam brahma sarva.sattA~Atmakam jagat |
vidhaya: pratiSedhA:_ca vada tatra jaganti ke ||19||
.
sarva-sattA~Atmakam brahma - everything with the quality of BeingSo is the brahman.Immensity =
sarvasattAtmakam jagat - everything with the quality of BeingSo is the World =
vidhaya: pratiSedhA:_ca - x =
vada tatra jaganti ke – x.
#vidhi
~sv.19 The world is pure existence, too. Whom do injunctions and prohibitions affect?
~vlm.19. The whole and soul of this entity, is the one Brahma alone (the only Ens to On or the Om); and the totality of existence, is the Cosmos, macrocosm or the world. Say then what hypostasis or unsubstantially is there that can be positively affirmed or denied of it, which is of them alike.
#pratiSedha: - prevention, repulsion (of a disease) • prohibition, refusal, denial • contradiction, exception W. • (in gram.) negation, a negative particle • (in rhet.) enforcing or reminding of a prohibition • (in dram.) an obstacle to obtaining the desired object •• -n.- "words of denial", a negative answer • •-• Comp. pratiSedhAtmaka‑ - having a negative form or character • -dhApavAda: - annulment of a prohibition • -dhArthIya‑ - having the meaning of a negation • -dhokti ‑f.‑ expression of denial or refusal +
y20|o/
yA nAma zakti: kA.cit sA tatra_eva_asti ca na_asti ca |
yasmAt tad.Atma tad.brahma tathA_eva_Atma tad.Atmakam ||20||
yA nAma zakti: kA.cit sA tatra_eva_asti ca na_asti ca |
yasmAt tad.Atma tad.brahma tathA_eva_Atma tad.Atmakam ||20||
.
yA nAma zakti: - what is called shakti.Power - x =
kA.cit sA - whatever that may be - x =
tatra_eva_asti ca - is indeed there - x =
na_asti ca - and yet is not - x =
yasmAt - wherefore - x =
tad Atma - That is the Self - x =
tad brahma - That is the Brahman - x =
tathA_eva Atma - and accordingly the Self =
tad-Atmakam - is a That-particle.
~sv.20 The illusory power known as MAyA alone is the subject of discussion and argumentation — 'it is' and 'it is not'. ~sv.x Therefore, such disputation is extended by ignorant people to Brahman or the infinite consciousness.
~vlm.20. That which is called sakti or the active energy of god, resides literally in the Divine spirit, but not as a free or separate power of itself; because all power subsists in Omnipotence, which is self same with Brahma, and not as an attribute or part of him. (Vedanta ignores the predicates of potentiality as predicable of Brahma, who is the very essence of Omnipotence).
x
z21|o/
jAgrat.svapna.suSupta~Adi=paramArtha-vidAm vidAm |
na vidyate kimcit_api yathAsthitam avasthitam ||21||
jAgrat.svapna.suSupta~Adi=paramArtha-vidAm vidAm |
na vidyate kimcit_api yathAsthitam avasthitam ||21||
.
for the knowers of the higher sense of Waking, Dream, Sleep &c
nothing at-all is known
:
as.it.is, so it goes.on
.
~vwv.1549/21. For the wise men who are knowers of the highest spiritual Truth, nothing whatever such as the waking, dreaming or the sleeping states exist. *The Realiti_is remaining as it stands. ~1489. Nothing, such as waking, dreaming or sleeping, exists for wise men knowing the Truth. (Reality) remains as it stands.
~sv.21 To those who know the truth or the supreme state, the states of waking, dream and sleep do not exist at all. Whatever is is as it is.
x22|o/
svapna-saMkalpa-purayo:_na_asti_api_anubhava-sthayo: |
manAk_api yathA rUpam sarga~Adau jagata:_tathA ||22||
svapna-saMkalpa-purayo:_na_asti_api_anubhava-sthayo: |
manAk_api yathA rUpam sarga~Adau jagata:_tathA ||22||
.
svapna-saMkalpa-purayo: x
na_asti_api_anubhava-sthayo: - x =
manAg.api yathA rUpam x
sarga~Adau jagata:_tathA – x.
~vwv.1550/22. As there is not at all any *real_form for the cities *seen_in a dream or fancy, though existing in one's experience, so also, *there is no real form for the world in the beginning of creation.
~sv.22 The dream-world as also the world which one sees in his own imagination is not real, even though they are experienced to be so for the time being.
~vlm.22. Neither sleep nor the airy visions of dreaming, nor also anything that we either know or have any notion of, can have any relation to the nature of the Inscrutable One; any more than the impossibility of our having any idea of the world before its creation. So the Persian mystic Berun Zátash, aztohmate chunan to chunin. His nature is beyond our comprehension and presumption of it as so and such).
y23|o/
draSTA_asyA: svapna-vRSTe:_tu jIva: sambhavati_iha hi |
cit_acetyA tu sarga~Adau bhAti_acchA gaganAt_api ||23||
draSTA_asyA: svapna-vRSTe:_tu jIva: sambhavati_iha hi |
cit_acetyA tu sarga~Adau bhAti_acchA gaganAt_api ||23||
.
draSTA_asyA: svapna-vRSTe:_tu x
jIva: sambhavati_iha hi |
cit_acetyA tu sarga~Adau x
bhAti_acchA gaganAt_api - x
.
~vlm.23. It is the living soul which sees the dream, and imagines the creation in itself; or else the pure intellect is quite unintelligible in its nature, and remains as clear as either in the beginning of creation.
~sv.23-24 Even so, in the beginning of this world-creation, it did not exist or come into being.
x
z24|o/
na_iha draSTA_asi no* bhoktA sarvam asti_iha tAdRzam |
yat_na kimcit_ca kimcit_ca maunam eva_ativAk_api ||24||
na_iha draSTA_asi no* bhoktA sarvam asti_iha tAdRzam |
yat_na kimcit_ca kimcit_ca maunam eva_ativAk_api ||24||
.
na_iha draSTA~asi no bhoktA - x =
sarvam asti_iha tAdRzam - x =
yan_na kim.cic_ca kim.cic_ca - x =
maunam eva_ativAg_api - x.
~vlm.24. The Intellect is neither the observer nor enjoyer (i. e. neither the active nor passive agent of creation); it is something as nothing, perfectly quiet and utterly unspeakable in its nature.
~sv.23-24 Even so, in the beginning of this world-creation, it did not exist or come into being.
y25|o/
sarga~Adau kAraNa~abhAvAt_yat_yathA kacitam citau |
tat tathA_Aste ciram rUpam svapna-saMkalpa=pU:_yathA ||25||
sarga~Adau kAraNa~abhAvAt_yat_yathA kacitam citau |
tat tathA_Aste ciram rUpam svapna-saMkalpa=pU:_yathA ||25||
.
sarga~Adau kAraNa~abhAvAt_yad –
what is without a cause in the beginning of Creation
yathA kacitam citau –
as projected in consciousness
tat tathA Aste ciram rUpam –
that thus is a long-lasting form
svapna-saMkalpa=pU:_yathA –
as a conceptual deam-city.
~vlm.25. In the beginning there was no cause of creation, or creative agent of the world; it is only an ideal of the Divine Mind, and exists for ever in the same state, as a vision in the dream or an airy castle of imagination.
~sv. When thus the world is realised as pure consciousness, then it is not an object of perception; therefore there is no subject or observer either, there is no experience or experiencer.
z26|o/
tathA~asmAt_cetanAt_dvaitAt_vibheti na vibheti vA |
aGga-saMsthAt_yathA citrAt_varUpAt puruSa: svayam ||26||
tathA~asmAt_cetanAt_dvaitAt_vibheti na vibheti vA |
aGga-saMsthAt_yathA citrAt_varUpAt puruSa: svayam ||26||
.
tathA - thus =
asmAt_cetanAt_dvaitAt – from this affectation of duality =
vibhA_iti na vibhA_iti vA – whether illumined or not =
aGga-saMsthAt_- thru establishment in a body =
yathA citrAt svarUpAt_as a particular nature =
puruSa: svayam - is the Person hirself.
??~vlm.26. It is thus that the individual Intelligence, is apprehended as a duality by the unwise, but never by the intelligent; because ignorant men like silly infants are afraid of the tiger or snake that is painted upon their own person; but the intelligent knowing them too well to be marked upon their own bodies, never suspect them as anything otherwise than their own person.
z27|o/
an=Adi.madhya~antam anantam ekam
aty.accham eva_ati.vikAri nAnA |
yathAsthitam bhaskaram api_azAntam
idam samastam parizAntam eva ||27||
an=Adi.madhya~antam anantam ekam
aty.accham eva_ati.vikAri nAnA |
yathAsthitam bhaskaram api_azAntam
idam samastam parizAntam eva ||27||
.
an=Adi.madhya~antam - without beginning, midle, or end =
anantam ekam – boundlessly one =
aty.accham eva – and very clear =
ati.vikAri nAnA – transformed into variety =
yathAsthitam - as.it.is =
bhaskaram api_azAntam – tho the sun is not subdued =
idam samastam parizAntam eva – yet all this is thoroly subdued.
~vlm.27. The One invariable and translucent soul, which is without its beginning, middle and end, appears as varying and various to the unreflecting dualist and polytheist; but the whole appearing so changeful and conspicuous to sight, is all a perfect calm and quiet and serene prospect in itself.
~sv. When thus the world is realised as pure consciousness, then it is not an object of perception; therefore there is no subject or observer either, there is no experience or experiencer.
oॐm
DAILY READINGS mn 17 September
fm3096 1.sp15..17 some Technical Terms .z73
fm6051 2.sp15..17 On BODIES and IGNORANCE .z71
fm7147 3.sp17 mahArambha, This Great Affair .z29
Group Page
https://groups.google.com/forum/#!forum/yoga.vasishtha
Complete YVFiles
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
चित् संवित्त्या.उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात्स मनो_भवेत् ।
saMkalpAt sa:_mana:_bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि_अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
+++
सर्ग ७.१४६
व्याध* उवाच ।
अनन्तरम् मुनि-श्रेष्ठ तस्मिन्_हृदि तद्.ओजसि ।
स्थितस्य तव किम् वृत्तम् नाम.तः_भ्रान्ति-रूपिणि ॥७।१४६।१॥
मुनिः_उवाच ।
अनन्तरम् तदा तत्र शृणु किम्चित्तम् अङ्ग मे ।
तेजः~धातु-निषण्णस्य तत्_जीव~अवलित~आकृतेः ॥२॥
तस्मिन्*_तदा वर्तमाने घोरे कल्पान्त-संभ्रमे ।
तृणवत् प्रौढ-शैल~इन्द्रम् वहति प्रलय~अनिले ॥३॥
गिरि-वृष्टिः_झट्.इति_एव कुतः_अपि सम्.उपाययौ ।
उह्यमानवन् आभोग-शिखर-ग्राम-पत्तना ॥४॥
तस्य_अन्तः_तत्र सम्प्राप्तम् तदा परिणतम् यदा ।
तदा तत्_एव सूक्ष्मः_अहम् अपश्यम् शैल-वर्षणम् ॥५॥
तेन_अन्न-लव-शैल~उच्छ-पूरेण प्रति.पिण्डितः ।
सुषुप्तम् अन्धता-मिश्रम् अहम् अन्व्.अभवम् घनम् ॥६॥
अथ कम्चित् तदा कालम् अनुभूय सुषुप्तताम् ।
तदा पद्माकार* इव शनैः_बोध~उन्मुखः_अभवम् ॥७॥
यथा दृष्टिः_चरात्_ध्वान्ते भाति चक्रक-रूपिणी ।
सुषुप्तम् एव तत्र आसीत् तथा स्वप्नत्वम् आगतम् ॥८॥
तथा सुषुप्त-विश्रान्तेः स्वप्ने निद्राम् अहम् विशम् ।
अपश्यम् दृश्यम् ओजः_अन्तः स्वम् ऊर्मित्वम् इव_अर्णवः ॥९॥
संवित्-कोश~आत्मकम् दृश्यम् तत् तथा माम् उपागतम् । अस्पन्दस्य_अनिलस्य_अन्तः_अनन्यत्-स्पन्दनम् यथा ॥१०॥
अग्नि~आदौ च यथा_उष्णत्वम् जल~आदौ द्रवता यथा ।
मरीच~आदौ यथा तैक्ष्ण्यम् चित्.व्योम्नः_च जगत् तथा ॥११॥
चित्-स्वभाव~एक-रूपत्वात्_जगत्~दृश्यम् तदाततम् ।
तत्-सुषुप्त~आत्मनः_दृश्यात् प्रसूतम् बाल-पुत्रवत् ॥१२॥
व्याध* उवाच ।
तत् सुषुप्त~आत्मनः_दृश्यात्_इति तत्_व्यपदेशतः ।
सुषुप्त-दृश्यम् किम् वक्षि वद मे वदताम् वर ॥१३॥
तत् सुषुप्त~आत्मनः_दृश्यात् त्वत्.सुषुप्त~आत्मनः_अपि च ।
किम् अन्यत्_जायते जन्यम् अथवा_अन्य-सुषुप्तता ॥१४॥
जायते भाति कचति घट~आदि जगद्.आदि च ।
इति द्वैत~उपतप्तानाम् प्रलापः कल्पना~आत्मकः ॥१५॥
जात-शब्दः_हि सन्.मात्र-पर्यायः श्रूयताम् कथम् ।
प्रादुर्.भावे जनिः_तु_उक्तः प्रादुर्.भावस्य भूः_वपुः ॥१६॥
सत्ता~अर्थ* एव भूः प्रोक्तः_तस्मात्_संजातम् उच्यते ।
न च नश्यति वा किम्चित् सर्वम् शान्तम् अजम् च सत् ॥१७॥
बुधानाम् अस्मत्_आदीनाम् न किम्चित्_नाम जायते ।
न च नश्यति वा किम्चित् सर्वम् शान्तम् अजम् च सत् ॥१८॥
सर्व-सत्ता~आत्मकम् ब्रह्म सर्व.सत्ता~आत्मकम् जगत् ।
विधयः प्रतिषेधाः_च वद तत्र जगन्ति के ॥१९॥
या नाम शक्तिः का.चित् सा तत्र_एव_अस्ति च न_अस्ति च ।
यस्मात् तद्.आत्म तद्.ब्रह्म तथा_एव_आत्म तद्.आत्मकम् ॥२०॥
जाग्रत्.स्वप्न.सुषुप्त~आदि=परमार्थ-विदाम् विदाम् ।
न विद्यते किम्चित्_अपि यथास्थितम् अवस्थितम् ॥२१॥
स्वप्न-संकल्प-पुरयोः_न_अस्ति_अपि_अनुभव-स्थयोः ।
मनाक्_अपि यथा रूपम् सर्ग~आदौ जगतः_तथा ॥२२॥
द्रष्टा_अस्याः स्वप्न-वृष्टेः_तु जीवः सम्भवति_इह हि ।
चित्_अचेत्या तु सर्ग~आदौ भाति_अच्छा गगनात्_अपि ॥२३॥
न_इह द्रष्टा_असि नो* भोक्ता सर्वम् अस्ति_इह तादृशम् ।
यत्_न किम्चित्_च किम्चित्_च मौनम् एव_अतिवाक्_अपि ॥२४॥
सर्ग~आदौ कारण~अभावात्_यत्_यथा कचितम् चितौ ।
तत् तथा_आस्ते चिरम् रूपम् स्वप्न-संकल्प=पूः_यथा ॥२५॥
तथा~अस्मात्_चेतनात्_द्वैतात्_विभेति न विभेति वा ।
अङ्ग-संस्थात्_यथा चित्रात्_वरूपात् पुरुषः स्वयम् ॥२६॥
अन्=आदि.मध्य~अन्तम् अनन्तम् एकम्
अत्य्.अच्छम् एव_अति.विकारि नाना ।
यथास्थितम् भस्करम् अपि_अशान्तम्
इदम् समस्तम् परिशान्तम् एव ॥२७॥
॥
७१४७
fm7147 3.sp17 mahArambha, This Great Affair .z29
+++
FM.7.146
The Hunter asked–
01
The muni replied—
02 03 04 05 06 07 08 09 10 11 12
The Hunter asked–
13 14 15 16 17 18 19 20 21 22 23 24 25 26 27
||
7147
fm7147
+++
.z27
21|22|23|13|23|24|26|25|27|02|01|02|07|09|03|04|05|06|07|22|*08|10|09|11|18|*16|12|13|14|15|16|18|19|20|02|21|22|23 24|25 26 27|01|03|14|*05|04 05|23|06|07|08|09|18|25|15|10|11|19|22|27|12|13|14|15|16|18|19|20 21|22|23|18|19|20|02|21|22|23 24|25|26 27|01|03|14|13|05|04|05|06|07|08|09|18|25|15|10|11|19|22|27|*23|*12|13|14|15|16|18|19|20|13|
Jiva Das
FM.3.50.FM.3.99
https://www.dropbox.com/s/vu9chd079ro6pck/fm3050%201.jl01.02%20FALL%20OF%20A%20KING%20.z50.docx?dl=0
FM7146 THE HUNTER'S HEART 3.SP16 .z27
https://www.dropbox.com/s/3xyqyt02qr1rjha/fm7146%20The%20HUNTER%203.sp16%20.z27.docx?dl=0
oॐm
FM.7.146
THE HUNTER'S QUARRY
THE HUNTER asked.
अनन्तरम् मुनि.श्रेष्ठ तस्मिन् हृदि तद्.ओजसि ।
anantaram muni.zreSTha tasmin hRdi tat.ojasi |
स्थितस्य तव किम् वृत्तम् नाम.तो भ्रान्ति.रूपिणि ॥७।१४६।१॥
sthitasya tava kim vRttam nAma.ta: bhrAnti.rUpiNi ||7|146|1||
.
anantaram.afterward, best of Munis, tasmin hRdi in that Heart tat.ojasi in that ojas.vital.energy sthitasya tava kim vRttam of your condition what happened next nAmata: exactly bhrAnti.rUpiNi in your delusive.form?
.
*vlm.1 The Huntsman said:—Tell me, O great sage, what did you do and see afterwards, from your seat in the erroneous spirit of that person.
* anantaram afterward, muni.zreSTha , Quietest of Munis, tasmin hRdi in that Heart tat.ojasi in that ojas.vital.energy sthitasya tava kim vRttam of your condition what happened next nAmata: exactly bhrAnti.rUpiNi in your delusive.form?
THE MUNI replied—
अनन्तरम् तदा तत्र शृणु किम्चित्तम् अङ्ग मे ।
anantaram tadA tatra zRNu kiMcittam aGga me |
तेजः.धातु.निषण्णस्य तज् जीव.अवलित.आकृतेः ॥७।१४६।२॥
teja:.dhAtu.niSaNNasya tat jIva.avalita.AkRte: ||7|146|2||
.
anantaram tadA.then/thereA tatra.there/then zRNu.hear/pay.attention kiMcittam* aGga.body me = teja:.dhAtu.niSaNNasya tat jIva.avalita.AkRte: ||7|146|2||
.
*vlm.2. The sage replied:—Hear me tell you next, what I did and saw afterwards, by my union with and my situation in the spirit of that infatuated person.
तस्मिन्* तदा वर्तमाने घोरे कल्पान्त.संभ्रमे ।
tasmin* tadA vartamAne ghore kalpAnta.saMbhrame |
तृणवत् प्रौढ.शैल.इन्द्रम् वहति प्रलय.अनिले ॥७।१४६।३॥
tRNavat prauDha.zaila.indram vahati pralaya.anile ||7|146|3||
.
tasmin tadA vartamAne ghore kalpAnta.saMbhrame tRNavat prauDha.zaila.indram vahati pralaya.anile
.
*vlm.3. As I resided in the dark cave of his heart, in the confusion of the last doomsday; there arose methought a hurricane, which blew away the mountains as straws, on the day of the final desolation of the world.
*sv.3 While I was within the 'ojas' of that other person, there arose symptoms of the cosmic dissolution.
गिरि.वृष्टिर् झटिइत्य् एव कुतो ऽपि सम्.उपाययौ ।
giri.vRSTi: jhaTiti eva kuta: api sam.upAyayau |
उह्यमानवन् आभोग.शिखर.ग्राम.पत्तना ॥७।१४६।४॥
uhyamAnavan Abhoga.zikhara.grAma.pattanA ||7|146|4||
.
giri.mountain.vRSTi*: ~jhaTiti."Presto!" eva.even/only/indeed kutas.?whence api.even/tho samupAyayau* uhyamAnaka.carried/borne.along.vAn.like Abhoga.curve/circuit\extension\fullness/ amplitude/abundance.zikhara.point/peak.grAma.town.pattana.village.a
.
*sv.4 Mountains began to rain from the sky.
*vlm.4. It was soon followed by outpourings of rain water from the mountain tops; which bore away the woods and hills in the torrent.
तस्य अन्तस् तत्र सम्प्राप्तम् तदा परिणतम् यदा ।
tasya anta: tatra samprAptam tadA pariNatam yadA |
तदा तद् एव सूक्ष्मो ऽहम् अपश्यम् शैल.वर्षणम् ॥७।१४६।५॥
tadA tat eva sUkSma: aham apazyam zaila.varSaNam ||7|146|5||
.
tasya.his/its/of.that anta:.within tatra.there/then samprApta.attained/reached/gathered.m tadA.then/there having got there within him pariNata*.m yadA.when/where transformed tadA.then/there tad.that.one eva.even/only/indeed sUkSma.subtle/intangible\tiny: aham.I apazyam.I.saw/knew zaila.stone/rocky.varSaNa.rain.m
.
*sv.5 I saw it while I was sitting within the 'ojas' of the other person: ...
*vlm.5. As I dwelt in that cavity and in union with the vitality of the individual, I perceived even in that state of my spiritual minuteness, the falling rains and hailstones from the mountain tops.
* tasya.his/its/of.that anta:.within tatra.there/then samprApta.attained/reached/gathered.m tadA.then/there having got there within him pariNata*.m yadA.when/where transformed tadA.then/there tad.that.one eva.even/only/indeed sUkSma.subtle/intangible\tiny: aham.I apazyam.I.saw/knew zaila.stone/rocky.varSaNa.rain.m
तेन अन्न.लव.शैल.उच्छ.पूरेण प्रति.पिण्डितः ।
tena anna.lava.zaila.uccha.pUreNa prati.piNDita: |
सुषुप्तम् अन्धता.मिश्रम् अहम् अन्व्.अभवम् घनम् ॥७।१४६।६॥
suSuptam andhatA.mizram aham anv.abhavam ghanam ||7|146|6||
.
tena anna.lava.zaila.uccha.pUreNa
pratipiNDita: in each piNDa.Lump
suSuptam andhatA.mizram asleep in a state full of blindness
aham anvabhavam ghanam I experienced thickening reality
.
*vlm.6. I was then folded in the chyle of that person, and fell into a state of sound sleep, and felt a deep darkness enveloping me all over.
*sv.6 ... in fact, it was particles of food that were coursing in the channels of his body that created this illusion of mountains being showered from the dark sky, and this darkness was the darkness of his own deep sleep. I also entered into deep sleep.
अथ कम्चित् तदा कालम् अनुभूय सुषुप्तताम् ।
atha kaMcit tadA kAlam anubhUya suSuptatAm |
तदा पद्माकार* इव शनैर् बोध.उन्मुखो ऽभवम् ॥७।१४६।७॥
tadA padmAkAra* iva zanai: bodha.unmukha: abhavam ||7|146|7||
.
atha kaMcit tadA kAlam andSo at some Then.time
anubhUya suSuptatAm having experienced the state of Sleep +
tadA padmAkAra iva then like a lotus.form
zanai: gradually bodha.unmukho awakening.unfolding abhavam.I.was
.
*vlm.7. Having laid down in my sleep for some time, I was gradually raised from my sleepy state; as the closed lotus of the night, unfolds its petals in the morning.
*sv.7 After some time, I experienced the dawn of awakening consciousness.
यथा दृष्टिः चरात् ध्वान्ते भाति चक्रक.रूपिणी ।
yathA dRSTi: carAt dhvAnte bhAti cakraka.rUpiNI |
सुषुप्तम् एव तत्र आसीत् तथा स्वप्नत्वम् आगतम् ॥७।१४६।८॥
suSuptam eva tatra AsIt tathA svapnatvam Agatam ||7|146|8||
.
yathA dRSTi: carAt
like the vision when wandering
dhvAnte
in veiling dark
bhAti cakraka.rUpiNI
something shone in the form of a Chakrette; in the form of a little Chakra Circle*, f.
suSuptam eva tatra AsIt
then deep.sleep was there
tathA svapnatvam Agatam
thus the dream.state came.
.
*jd. *Like a tube.style television screen: when you turn it off, the screen shrinks to a dot, and then goes black.
. This is the Waking.Dream state of Aware Dreaming.
One yoga method is to fix the Mind in the throat chakra when going to Sleep.
In Sleep, the waking You will be present at your Dream.
If one of the figures (not the observer) in your dream is You,
you will be able to open doors.
In one such dream I ran down a hall with open doors,
each inviting me to a different adventure.
The doors were shut, and unmarked,
but I got a mental impression of what might be behind each;
and this last door had the aura of a temple.
So I went in,
and here I was in a sort of large cave, fire.lighted,
where there was a circle of monks chanting Om maNi padme hUm
and other Tibetan things,
and I realized that they were karma.pA, my Order,
where I once took the Bodhisattva Vows as
karma=shesrab.uzer, Karma=Wisdom.Light.
And there was an empty seat in their circle,
but I could only vocalise the song without saying the words,
as I tried (not unsuccessfully) to copy their triadic throatsong.
At one point a fat fellow next to me, who was (then) much my elder,
whispered in my ear, "Why are you not saying the words?"
And I said, "I have no guru!"
(I had not yet reached *arunAcala)
.
And the fat old monk echoed me, laughingly: "He has no guru!".
And he put his arm about my shoulders, and drew me close,
and I and everything dissolved and fell into Sleep State.
For me, it was a Waking.Sleep state, emerging from the Waking.Dream. das.jiva¤gmail.com, ¤ @
*vlm.8. Then as a man lying in darkness, comes to see some circular disks appearing to his sight; so I saw some flimsy dreams flying about and hovering upon me.
*sv.8 As I was waking up from sleep, I experienced the dream state.
* Like a mid.XXth.century tube.style television screen: when you turn it off, the screen shrinks to a dot, and then goes black.
#dhvan —>#dhvAnta .mfn.. (>dhvan, cf. *pAN.vii,2,18), covered, veiled, dark; .n.. darkness, night *RV. &c.
तथा सुषुप्त.विश्रान्तेः स्वप्ने निद्राम् अहम् विशम् ।
tathA suSupta.vizrAnte: svapne nidrAm aham vizam |
अपश्यम् दृश्यम् ओजो ऽन्तः स्वम् ऊर्मित्वम् इव अर्णवः ॥७।१४६।९॥
apazyam dRzyam oja: anta: svam Urmitvam iva arNava: ||7|146|9||
.
tathA suSupta.vizrAnte: thus in the repose of sleep svapne in dream nidrAm aham vizam I entered deep sleep + apazyam dRzyam I saw a thing oja: anta: svam in my own ojas.Vitality Urmitvam iva arNava: like the ocean's waviness
.
*sv.9 Within the same 'ojas' I saw a mighty ocean which appeared to be like me.
*vlm.9. Being released from the chain of sleep, I fell to a chain of dreams; and saw a hundred shapes of things, arising in my spirit, as the shapes of unnumbered waves and billows, rise in the bosom of the sea.
* tathA suSupta.vizrAnte: thus in the repose of sleep svapne in dream nidrAm aham vizam I entered deep sleep + apazyam dRzyam I saw a thing oja: anta: svam in my own ojas.Vitality Urmitvam iva arNava: like the ocean's waviness
संवित्.कोश.आत्मकम् दृश्यम् तत् तथा माम् उपागतम् ।
saMvit.koza.Atmakam dRzyam tat tathA mAm upAgatam |
अस्पन्दस्य अनिलस्य अन्तर् अनन्यत्.स्पन्दनम् यथा ॥७।१४६।१०॥
aspandasya anilasya anta: ananyat.spandanam yathA ||7|146|10||
.
saMvit.koza.Atmakam a Selfling sheathed in Awareness dRzyam a Percept
tat tathA mAm upAgatam That thus having come to me aspandasya anilasya antar within the nonVibrant air = an.anyat.spandanam yathA as non.other.Vibration
.
*sv.10 Whatever appeared in that 'ojas', which was the field of experience, I saw without any distortion or perversion because my consciousness was non.moving and steady.
*vlm.10. Very many forms of visible things, appeared in the cell of my consciousness; as a great many flying things are seen to be volitant in the still and motionless air.
अग्नि.आदौ च यथा उष्णत्वम् जल.आदौ द्रवता यथा ।
agni.Adau ca yathA uSNatvam jala.Adau dravatA yathA |
मरीच.आदौ यथा तैक्ष्ण्यम् चित्.व्योम्नश् च जगत् तथा ॥७।१४६।११॥
marIca.Adau yathA taikSNyam cit.vyomna: ca jagat tathA ||7|146|11||
.
fire has its heat,
water its flow,
pepper its pungency;
and the spacious sky of Consciousness has the world
.
agni.fire/Fire.Adau.in.the.beginning ca.and/also yathA.as/how uSNatva.heat.m
jala.water.Adau.in.the.beginning drava*.tA.ness/state yathA.as/how marIca.pepper.shrub/grain.Adau.in.the.beginning
yathA.as/how taikSNya*.m re Consciousness/Everity.vyoma.spacious.sky.na: ca.and/also jagat.going/world tathA.thus
.
drava
taikSNya
.
*vlm.11. As heat is inherent in fire, and coldness is innate in water, and as fluidity is characteristic of liquids, and pungency is immanent in pepper &c.; so is the world inborn in Brahma.
*sv.11 Consciousness is spread all round and in it this world.appearance arises;...
चित्स्वभाव.एक.रूपत्वाज्जगत्.दृश्यम् तदाततम् ।
cit,svabhAva.eka.rUpatva.At jagat.dRzyam tadAtatam |
तत्सुषुप्त.आत्मनो दृश्यात् प्रसूतम् बाल.पुत्रवत् ॥७।१४६।१२॥
tat.suSupta.Atmana: dRzyAt prasUtam bAla.putravat ||7|146|12||
.
cit.Consciousness/Everity.svabhAva.Self.nature/becoming=eka.one.rUpatva.formation.At jagat.world.dRzya.percept/object.m t
outspread/extended = as tad.that.one.suSupta.fast.asleep.Atma.Self.na: from a dRzya.percept/object.At born like s bsby doll
.
*vlm.12. The nature of the Intellect being uniform and selfsame in itself; the phenomenal world is engrained in it, as the dream of a new born child, presents itself to the sight of a sleeping man. (Sight is here applied to the mind's eye).
*sv.12 ...this world.appearance issues from the deep sleep state even as a baby is born of the mother.
* cit.Consciousness/Everity.svabhAva.Self.nature/becoming=eka.one.rUpatva.formation.At jagat.world.dRzya.percept/object.m tad.that.one.Atata.outspread/extended m tad.that.one.suSupta.fast.asleep.Atma.Self.na: from/thru\than.thm dRzya.percept/object.At prasUta.born/come.forth.m bAla.boy.putra.son\doll.vat.like/-ful
THE HUNTER—
तत् सुषुप्त.आत्मनो दृश्यात् इति तत् व्यपदेशतः ।
tat suSupta.Atmana: dRzyAt iti tat vyapadezata: |
सुषुप्त.दृश्यम् किम् वक्षि वद मे वदताम् वर ॥७।१४६।१३॥
suSupta.dRzyam kim vakSi vada me vadatAm vara ||7|146|13||
.
tad.that.one @ suSupta.fast.asleep.Atma.Self.na:
from/thru\ a dRzya.percept/object.At" iti.so/"thus" tad.that.one vyapadeza.designation.tas.from/thru
suSupta.fast.asleep.dRzya.percept/object.m kim.
how do you say
vada me vadatAm vara tell me, best of tellers
!
*vlm.13. The Huntsman rejoined:—Tell me sir, how is it possible for the Intellect to have the sight of anything in its state of sound sleep, since dreams never occur in the mind except in the state of slight and light sleep.
*sv.13.14 THE HUNTER asked: You say that the world.appearance issues from the deep sleep: pray tell me what one experiences in deep sleep.
* tad.that.one suSupta.fast.asleep.Atma.Self.na: from/thru\than.thm dRzya.percept/object.At" iti.so/"thus" tad.that.one vyapadeza.designation/family-name\pretext\pretence.tas.from/thru
suSupta.fast.asleep.dRzya.percept/object.m kim.??/what/why vakSi.you.say
vada me vadatAm vara tell me, best of tellers
तत् सुषुप्त.आत्मनो दृश्यात् त्वत्.सुषुप्त.आत्मनः अपि च ।
tat suSupta.Atmana: dRzyAt tvat.suSupta.Atmana: api ca |
किम् अन्यत् जायते जन्यम् अथवा अन्य.सुषुप्तता ॥७।१४६।१४॥
kim anyat jAyate janyam athavA anya.suSuptatA ||7|146|14||
.
@ tad.that.one.suSupta.fast.asleep.Atma.Self.na: from/thru\than.thm dRzya.percept/object.At / @ tvat.your.suSupta.fast.asleep.Atma.Self.na: api.even/tho ca.and/also =
kim.??/what/why anyat.other jayat.glorying.e is another born?
janya*.m athavA.otherwise anya.another/other.suSupta.fast.asleep.tA.ness
.
*vlm.14. Again in the state of sound sleep both of yourself, as also of the person in whose heart you dwelt; how could the sight of the creation appear to you, (or has the term sound sleep any other sense than the state of utter nescience?) (Sound sleep is the state of utter insensibility or anaesthesia—gloss).
*sv.13.14 THE HUNTER asked: You say that the world.appearance issues from the deep sleep: pray tell me what one experiences in deep sleep.
*@ tad.that.one.suSupta.fast.asleep.Atma.Self.na: from/thru\than.thm dRzya.percept/object.At / @ tvat.your.suSupta.fast.asleep.Atma.Self.na: api.even/tho ca.and/also =
kim.??/what/why anyat.other jayat.glorying.e is another born?
janya*.m athavA.otherwise anya.another/other.suSupta.fast.asleep.tA.ness
जायते भाति कचति घट.आदि जगद्.आदि च ।
jAyate bhAti kacati ghaTa.Adi jagad.Adi ca |
इति द्वैत.उपतप्तानाम् प्रलापः कल्पना.आत्मकः ॥७।१४६।१५॥
iti dvaita.upataptAnAm pralApa: kalpanA.Atmaka: ||7|146|15||
.
jAyate it is born bhAti it appears kacati it projects ghaTa.pot.Adi.&c jagat.world.Adi.&c ca.and/also as a pot or a world
iti of/for the dvaita.duality.upatapta*.s.AnAm pralApa*: kalpanA.imagining/fashioning/contrivance.Atmaka.nature.of/consisting.of/-like
.
upatapta
pralApa
.
*sv.15 THE SAGE continued: 'Is born', 'appears', 'arises as the world', and such other dualistic expressions are but mere words, utterly meaningless.
*vlm.15. The sage replied:—Know that creation is expressed by the words, viz. jáyati is born, bháti appeareth, and kachati shineth; and are applied indiscriminately to all material things, as pots and pictures ([Sanskrit: ghata pata) as well as to the world also; all these words are used to express a duality (or something different as proceeding from Unity), by men whose brains are heated with dualism, or the notion of a duality: (as different from the nature of the Unity or the only One).
जात.शब्दः हि सन्.मात्र.पर्यायः श्रूयताम् कथम् ।
jAta.zabda: hi san.mAtra.paryAya: zrUyatAm katham |
प्रादुर्.भावे जनिः तु उक्तः प्रादुर्.भावस्य भूः वपुः ॥७।१४६।१६॥
prAdur.bhAve jani: tu ukta: prAdur.bhAvasya bhU: vapu: ||7|146|16||
.
jAta.born.zabda.word/sound: hi.for/since san.Being mAtra.mode/measure/mere.paryAya.semblance/succession/synonym: zrUyatAm.let.be.heard katham.how? prAdurbhAva.becoming visible, rising, appearance/e jani: tu ukta: of/for the prAdurbhAva.becoming visible, rising, appearance.sya #bhU<to.become: vapus.embodiment
.
*vwv.1552.53/16.17. Let it be learnt how the word "Born" ( jAta) is the synonym of only "Reality". "Birth", on its part, is uttered *or uset in *the sense of "coming into existence". "Existence" is the essence of the words "coming into existence". "Existence" is uttered *or uset only in the sense of "Reality". Therefore, "Reality" is declared as "Born". When declared as "Born" from Creation, it is Reality that is designated as Creation. [The etymology of words is used here to equate "Reality" with "Creation.]
*sv.16 I shall tell you what 'is born' (jata) means. The essence of that expression is 'to come into being' and that 'being' alludes to the eternally existent reality.
*vlm.16. Know that the word játa or born means only being (sattwa), and its synonyms are prádurbháva—manifestation, which is derived from the root bhu to be.
#dur prA.dur ind. (prob. fr. प्रा प्र दुर्, " out of doors " °दुष् before क् and प् Pa1n2. 8.3, 41 ; °दुः ष्यात्,षन्ति for स्यात्,सन्ति, 87) forth, to view or light, in sight AV. &c &c (with √ अस्, or भू, to become manifest, be visible or audible, appear, arise, exist ; with √ कृ, to make visible or manifest, cause to appear, reveal, disclose).
* jAta.born.zabda.word/sound: hi.for/since san.Being mAtra.mode/measure/mere.paryAya.semblance/succession/synonym: zrUyatAm.let.be.heard katham.how? prAdurbhAva.becoming visible, rising, appearance/e jani: tu ukta: of/for the prAdurbhAva.becoming visible, rising, appearance.sya #bhU<to.become: vapus.embodiment
सत्ता.अर्थ* एव भूः प्रोक्तस् तस्मात् संजातम् उच्यते ।
sattA.artha* eva bhU: prokta: tasmAt saMjAtam ucyate |
न च नश्यति वा किम्चित् सर्वम् शान्तम् अजम् च सत् ॥७।१४६।१७॥
na ca nazyati vA kiMcit sarvam zAntam ajam ca sat ||7|146|17||
.
the meaning of sattA, the state of being.So,
is "bhU", the world of Becoming
:
it is said to be born from That, nor is it destroyed at.all
:
everything is the peaceful unborn sat
.
sattA.real.state.artha.purpose/meaning/thing.stuff/e eva.even/only/indeed bhUs.Earth: prokta*: tasmAt.from.that/therefore/thru.that saMjAta.born/produced/arisen.m ucyat.said.to.be/called.e na.no/t ca.and/also nazyat*.i vA.or kiMcit.whatever/anything sarvam.everything zAnta.quiet/calm.m aja.unborn.m ca.and/also sat.real/So
.
prokta
nazyat
.
*sv.17 {2005 ed. I shall tell you what "is born" (jAta) means. The essence of that expression is "to come into being" and that "being" alludes to the eternally existent reality.} Even so the word 'creation' (sarga) also has the same connotation and it refers to 'existence'. (N. B. The structure of the words 'jayate' and 'sarga' are examined here in accordance with Sanskrit grammar. 'Jani' is equated to 'pradurbhava' and the vital part of the latter is 'bhuh' which refers to 'being'. )
*vlm.17. Now the meaning of Bhu is being, which expresses the sense of being born also, and the sarga meaning production or creation, it is same with being also.
बुधानाम् अस्मत् आदीनाम् न किम्चित् नाम जायते ।
budhAnAm asmat AdInAm na kiMcit nAma jAyate |
न च नश्यति वा किम्चित् सर्वम् शान्तम् अजम् च सत् ॥७।१४६।१८॥
na ca nazyati vA kiMcit sarvam zAntam ajam ca sat ||7|146|18||
.
budhAnAm asmad.AdInAm for the awakened like us
na kiMcin nAma jAyate nothing whatever has come to be
na ca nazyati vA kiMcit nor does anything whatever cease
sarvam zAntam ajam ca sat everything is quiet & unborn being.So
.
*vwv.1482. For the enlightened ones like us nothing indeed is born and nothing whatever perishes. Everything is the tranquil and unborn Reality.
*vlm.18. With us learned men, there is nothing as jáyáti or what is made or may be said to be born or destroyed; but all is one calm and quiet unborn being only. (An eternal ideal entity).
*sv.18 To us who are enlightened there is no creation, no death or cessation; all is for ever unborn and peaceful. Brahman is pure existence.
* budhAnAm asmad.AdInAm of the awakened like us na kiMcin nAma jAyate nothing whatever has come to be na ca nazyati vA kiMcit nor does anything whatever cease sarvam zAntam ajam ca sat everything is quiet & unborn being.So.
सर्व.सत्ता.आत्मकम् ब्रह्म सर्व.सत्ता.आत्मकम् जगत् ।
sarva.sattA.Atmakam brahma sarva.sattA.Atmakam jagat |
विधयः प्रतिषेधाः च वद तत्र जगन्ति के ॥७।१४६।१९॥
vidhaya: pratiSedhA: ca vada tatra jaganti ke ||7|146|19||
.
sarva.sattA.Atmakam brahma everything with the quality of BeingSo is the brahman.Immensity sarva.sattA.Atmaka.m jagat everything with the quality of BeingSo is the World vidhi.rule/procedure/means.a: pratiSedha.refusal/denial/negation.A: ca.and/also vada.tell/say tatra.there/then jagan.going.ti ke.which?ones
.
*sv.19 The world is pure existence, too. Whom do injunctions and prohibitions affect?
*vlm.19. The whole and soul of this entity, is the one Brahma alone (the only Ens to On or the Om); and the totality of existence, is the Cosmos, macrocosm or the world. Say then what hypostasis or unsubstantially is there that can be positively affirmed or denied of it, which is of them alike.
#pratiSedha: prevention, repulsion (of a disease) • prohibition, refusal, denial • contradiction, exception W. • (in gram.) negation, a negative particle • (in rhet.) enforcing or reminding of a prohibition • (in dram.) an obstacle to obtaining the desired object •• .n.. "words of denial", a negative answer • •.• Comp. pratiSedhAtmaka. having a negative form or character • .dhApavAda: annulment of a prohibition • .dhArthIya. having the meaning of a negation • .dhokti .f.. expression of denial or refusal +
या नाम शक्तिः का.चित् सा तत्र एव अस्ति च न अस्ति च ।
yA nAma zakti: kA.cit sA tatra eva asti ca na asti ca |
यस्मात् तद्.आत्म तद्.ब्रह्म तथा एव आत्म तद्.आत्मकम् ॥७।१४६।२०॥
yasmAt tad.Atma tad.brahma tathA eva Atma tad.Atmakam ||7|146|20||
.
what is called shakti.Power kA.cit sA whatever that may be
tatra eva asti ca is indeed there na asti ca and yet is not yasmAt wherefore tad Atma That is the Self tad brahma That is the Brahman tathA eva Atma and accordingly the Self tad.Atmakam is a That.particle
.
*sv.20 The illusory power known as MAyA alone is the subject of discussion and argumentation — 'it is' and 'it is not'. *sv.x Therefore, such disputation is extended by ignorant people to Brahman or the infinite consciousness.
*vlm.20. That which is called sakti or the active energy of god, resides literally in the Divine spirit, but not as a free or separate power of itself; because all power subsists in Omnipotence, which is self same with Brahma, and not as an attribute or part of him. (Vedanta ignores the predicates of potentiality as predicable of Brahma, who is the very essence of Omnipotence).
* yA nAma zakti: what is called shakti.Power kA.cit sA whatever that may be tatra eva asti ca is indeed there na asti ca and yet is not yasmAt wherefore tad Atma That is the Self tad brahma That is the Brahman tathA eva Atma and accordingly the Self tad.Atmakam is a That.particle
जाग्रत्स्वप्नसुषुप्तादिपरमार्थविदाम् विदाम् ।
jAgrat.svapna.suSupta.Adi=paramArtha.vidAm vidAm |
न विद्यते किम्चित् अपि यथास्थितम् अवस्थितम् ॥७।१४६।२१॥
na vidyate kiMcit api yathAsthitam avasthitam ||7|146|21||
.
* of/for the jAgrat.waking.svapna.dream.suSupta.fast.asleep.Adi.&c=paramArtha.higher.sense.vid.knower/scholar.s.Am of/for the vid.knower/scholar.s.Am na.no/t vidyat.knowing.to.be.e kiMcit.whatever/anything api.even/tho yathAsthita.as.is/conditioned/fitting.m avasthita.involved.m
.
*vwv.1549/21. For the wise men who are knowers of the highest spiritual Truth, nothing whatever such as the waking, dreaming or the sleeping states exist. *The Realiti is remaining as it stands. .1489. Nothing, such as waking, dreaming or sleeping, exists for wise men knowing the Truth. (Reality) remains as it stands.
.
for the knowers of the higher sense of Waking, Dream, Sleep &c
nothing at.all is known
*sv.21 To those who know the truth or the supreme state, the states of waking, dream and sleep do not exist at all. Whatever is is as it is.
जाग्रत्.स्वप्न.सुषुप्त.आदि=परमार्थ.विदाम् विदाम् ।
स्वप्नसंकल्पपुरयोर्नास्त्यप्यनुभवस्थयोः ।
svapna.saMkalpa.purayo: na asti api anubhava.sthayo: |
मनाक् अपि यथा रूपम् सर्ग.आदौ जगतः तथा ॥७।१४६।२२॥
manAk api yathA rUpam sarga.Adau jagata: tathA ||7|146|22||
.
svapna.saMkalpa.pura.yo:
of two conceptual cities
yathA na asti just as there are not api.even/tho anubhava.stha.yo: of two such settled.experiences manAg.api there's not a trace
tathA rUpam sarga.Adau jagata:
thus is the form of the world at the beginning of creation
.
*vwv.1550/22. As there is not at all any *real form for the cities *seen in a dream or fancy, though existing in one's experience, so also, *there is no real form for the world in the beginning of creation.
*sv.22 The dream.world as also the world which one sees in his own imagination is not real, even though they are experienced to be so for the time being.
*vlm.22. Neither sleep nor the airy visions of dreaming, nor
also anything that we either know or have any notion of, can have any relation
to the nature of the Inscrutable One; any more than the
impossibility of our having any idea of the world before its creation. So the
Persian mystic Berun Zátash, aztohmate chunan to chunin. His nature is beyond
our comprehension and presumption of it as so and such).
स्वप्न.संकल्प.पुरयोः न अस्ति अपि अनुभव.स्थयोः ।
द्रष्टा अस्याः स्वप्न.वृष्टेः तु जीवः सम्भवति इह हि ।
draSTA asyA: svapna.vRSTe: tu jIva: sambhavati iha hi |
चित् अचेत्या तु सर्ग.आदौ भाति अच्छा गगनात् अपि ॥७।१४६।२३॥
cit acetyA tu sarga.Adau bhAti acchA gaganAt api ||7|146|23||
.
draSTR.see/knower asyAs.re.this.one svapna.dream.vRSTi*.e: tu.but/yet/however Living.jIva : sambhavat.manifest/becoming.i iha.here/itw/now hi.for/since cit.Consciousness/Everity a.non.cetya.to.be.conceived/conceptual.A tu.but/yet/however sarga.creation.Adau.in.the.beginning bhAti.shines/appears.as accha.clear/pure.A gagana.skyway/heaven\air.At api.even/tho
.
*vlm.23. It is the living soul which sees the dream, and imagines the creation in itself; or else the pure intellect is quite unintelligible in its nature, and remains as clear as either in the beginning of creation.
*sv.23.24 Even so, in the beginning of this world.creation, it did not exist or come into being.
* draSTR.see/knower asyAs.re.this.one svapna.dream.vRSTi*.e: tu.but/yet/however Living.jIva : sambhavat.manifest/becoming.i iha.here/itw/now hi.for/since cit.Consciousness/Everity a.non.cetya.to.be.conceived/conceptual.A tu.but/yet/however sarga.creation.Adau.in.the.beginning bhAti.shines/appears.as accha.clear/pure.A gagana.skyway/heaven\air.At api.even/tho
न इह द्रष्टा असि नो* भोक्ता सर्वम् अस्ति इह तादृशम् ।
na iha draSTA asi no* bhoktA sarvam asti iha tAdRzam |
यत् न किम्चित् च किम्चित् च मौनम् एव अतिवाक् अपि ॥७।१४६।२४॥
yat na kiMcit ca kiMcit ca maunam eva ativAk api ||7|146|24||
.
na.no/t iha.here/in.the.world/now draSTR.see/knower asi.you.are/sword no.not.at.all\for.us bhoktA.enjoyer / sarvam.everything asti.existing/being iha.here/itw/now tAdRza.that.kind/sort.m = yat.which/what na.no/t kiMcit.whatever/anything ca.and/also kiMcit.whatever/anything ca.and/also / mauna.Quiet/silent.m eva.even/only/indeed ati,super.vAg.word/voice api.even/tho
.
*vlm.24. The Intellect is neither the observer nor enjoyer (i. e. neither the active nor passive agent of creation); it is something as nothing, perfectly quiet and utterly unspeakable in its nature.
*sv.23.24 Even so, in the beginning of this world.creation, it did not exist or come into being.
सर्ग.आदौ कारण.अभावात् यत् यथा कचितम् चितौ ।
sarga.Adau kAraNa.abhAvAt yat yathA kacitam citau |
तत् तथा आस्ते चिरम् रूपम् स्वप्न.संकल्प=पूः यथा ॥७।१४६।२५॥
tat tathA Aste ciram rUpam svapna.saMkalpa=pU: yathA ||7|146|25||
.
sarga.Adau kAraNa.abhAvAt yad from/thru\than.thm as what is without a cause in the beginning of Creation yathA kacitam citau projected in consciousness = tad.that.one tathA Aste ciram rUpam that thus is a long.lasting form svapna.saMkalpa=pU: yathA as a conceptual deam.city
.
*vlm.25. In the beginning there was no cause of creation, or creative agent of the world; it is only an ideal of the Divine Mind, and exists for ever in the same state, as a vision in the dream or an airy castle of imagination.
*sv. When thus the world is realised as pure consciousness, then it is not an object of perception; therefore there is no subject or observer either, there is no experience or experiencer.
तथा.अस्मात् चेतनात् द्वैतात् विभेति न विभेति वा ।
tathA.asmAt cetanAt dvaitAt vibheti na vibheti vA |
अङ्ग.संस्थात् यथा चित्रात् वरूपात् पुरुषः स्वयम् ॥७।१४६।२६॥
aGga.saMsthAt yathA citrAt varUpAt puruSa: svayam ||7|146|26||
.
tathA.thus tasmAt.from.that/therefore/thru.that cetana.affective.sentience.At dvaita.duality.At from this affectation of duality vibhA* iti.so/"thus" na.no/t vibhA* iti.so/"thus" vA.or whether illumined or not aGga.body.saMstha.contained/dependent.At thru establishment in a body yathAvat.as.if/properly citra.wonder/image.At svarUpa.nature/character.At as a particular nature puruSa.Person: svayam.oneself/Urself\own is the Person hirself
.
*vibhA
.
??*vlm.26. It is thus that the individual Intelligence, is apprehended as a duality by the unwise, but never by the intelligent; because ignorant men like silly infants are afraid of the tiger or snake that is painted upon their own person; but the intelligent knowing them too well to be marked upon their own bodies, never suspect them as anything otherwise than their own person.
अन्=आदि.मध्य.अन्तम् अनन्तम् एकम्
an=Adi.madhya.antam anantam ekam
अत्य्.अच्छम् एव अति.विकारि नाना ।
aty.accham eva ati.vikAri nAnA |
यथास्थितम् भस्करम् अपि अशान्तम्
yathAsthitam bhaskaram api azAntam
इदम् समस्तम् परिशान्तम् एव ॥७।१४६।२७॥
idam samastam parizAntam eva ||7|146|27||
.
an=Adi.madhya.antam without beginning, midle, or end anantam ekam boundlessly one aty.accham eva and ati.super.vikAri* nAnA.various yathAsthita.as.is/conditioned/fittingm bhAskara.shining.m api.even/tho a.non.zAnta.quiet/calm.m tho the sun is not subdued idam.this.here samasta.total/entire/all.m parizAnta*.m eva yet all this is thoroly subdued
.
vikAri
parizAnta
.
*vlm.27. The One invariable and translucent soul, which is without its beginning, middle and end, appears as varying and various to the unreflecting dualist and polytheist; but the whole appearing so changeful and conspicuous to sight, is all a perfect calm and quiet and serene prospect in itself.
*sv. When thus the world is realised as pure consciousness, then it is not an object of perception; therefore there is no subject or observer either, there is no experience or experiencer.
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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
+++
https://www.dropbox.com/s/hwa6dokmpsetzwe/FM.7.100.FM.7.149.docx?dl=0
FM7147 MAHARAMBHA, THIS GREAT AFFAIR 3.SP17 .z29
FM.7.147 MAHARAMBHA, THIS GREAT AFFAIR 3.SP17
DN7146 THE HUNTER'S HEART 3.SP16
व्याध* उवाच ।
vyAdha * uvAca |
अनन्तरम् मुनि.श्रेष्ठ तस्मिन् हृदि तद्.ओजसि ।
anantaram muni.zreSTha tasmin hRdi tat.ojasi |
स्थितस्य तव किम् वृत्तम् नाम.तो भ्रान्ति.रूपिणि ॥७।१४६।१॥
sthitasya tava kim vRttam nAma.ta: bhrAnti.rUpiNi ||7|146|1||
मुनिः उवाच ।
munir uvAca |
अनन्तरम् तदा तत्र शृणु किम्चित्तम् अङ्ग मे ।
anantaram tadA tatra zRNu kiMcittam aGga me |
तेजः.धातु.निषण्णस्य तज् जीव.अवलित.आकृतेः ॥७।१४६।२॥
teja:.dhAtu.niSaNNasya tat jIva.avalita.AkRte: ||7|146|2||
तस्मिन्* तदा वर्तमाने घोरे कल्पान्त.संभ्रमे ।
tasmin* tadA vartamAne ghore kalpAnta.saMbhrame |
तृणवत् प्रौढ.शैल.इन्द्रम् वहति प्रलय.अनिले ॥७।१४६।३॥
tRNavat prauDha.zaila.indram vahati pralaya.anile ||7|146|3||
गिरि.वृष्टिर् झटिइत्य् एव कुतो ऽपि सम्.उपाययौ ।
giri.vRSTi: jhaTiti eva kuta: api sam.upAyayau |
उह्यमानवन् आभोग.शिखर.ग्राम.पत्तना ॥७।१४६।४॥
uhyamAnavan Abhoga.zikhara.grAma.pattanA ||7|146|4||
तस्य अन्तस् तत्र सम्प्राप्तम् तदा परिणतम् यदा ।
tasya anta: tatra samprAptam tadA pariNatam yadA |
तदा तद् एव सूक्ष्मो ऽहम् अपश्यम् शैल.वर्षणम् ॥७।१४६।५॥
tadA tat eva sUkSma: aham apazyam zaila.varSaNam ||7|146|5||
तेन अन्न.लव.शैल.उच्छ.पूरेण प्रति.पिण्डितः ।
tena anna.lava.zaila.uccha.pUreNa prati.piNDita: |
सुषुप्तम् अन्धता.मिश्रम् अहम् अन्व्.अभवम् घनम् ॥७।१४६।६॥
suSuptam andhatA.mizram aham anv.abhavam ghanam ||7|146|6||
अथ कम्चित् तदा कालम् अनुभूय सुषुप्तताम् ।
atha kaMcit tadA kAlam anubhUya suSuptatAm |
तदा पद्माकार* इव शनैर् बोध.उन्मुखो ऽभवम् ॥७।१४६।७॥
tadA padmAkAra* iva zanai: bodha.unmukha: abhavam ||7|146|7||
यथा दृष्टिः चरात् ध्वान्ते भाति चक्रक.रूपिणी ।
yathA dRSTi: carAt dhvAnte bhAti cakraka.rUpiNI |
सुषुप्तम् एव तत्र आसीत् तथा स्वप्नत्वम् आगतम् ॥७।१४६।८॥
suSuptam eva tatra AsIt tathA svapnatvam Agatam ||7|146|8||
तथा सुषुप्त.विश्रान्तेः स्वप्ने निद्राम् अहम् विशम् ।
tathA suSupta.vizrAnte: svapne nidrAm aham vizam |
अपश्यम् दृश्यम् ओजो ऽन्तः स्वम् ऊर्मित्वम् इव अर्णवः ॥७।१४६।९॥
apazyam dRzyam oja: anta: svam Urmitvam iva arNava: ||7|146|9||
संवित्.कोश.आत्मकम् दृश्यम् तत् तथा माम् उपागतम् ।
saMvit.koza.Atmakam dRzyam tat tathA mAm upAgatam | अस्पन्दस्य अनिलस्य अन्तर् अनन्यत्.स्पन्दनम् यथा ॥७।१४६।१०॥
aspandasya anilasya anta: ananyat.spandanam yathA ||7|146|10||
अग्नि.आदौ च यथा उष्णत्वम् जल.आदौ द्रवता यथा ।
agni.Adau ca yathA uSNatvam jala.Adau dravatA yathA |
मरीच.आदौ यथा तैक्ष्ण्यम् चित्.व्योम्नश् च जगत् तथा ॥७।१४६।११॥
marIca.Adau yathA taikSNyam cit.vyomna: ca jagat tathA ||7|146|11||
चित्.स्वभाव.एक.रूपत्वाज् जगत्.दृश्यम् तदाततम् ।
cit.svabhAva.eka.rUpatvAt jagat.dRzyam tadAtatam |
तत्.सुषुप्त.आत्मनो दृश्यात् प्रसूतम् बाल.पुत्रवत् ॥७।१४६।१२॥
tat.suSupta.Atmana: dRzyAt prasUtam bAla.putravat ||7|146|12||
व्याध* उवाच ।
vyAdha * uvAca |
तत् सुषुप्त.आत्मनो दृश्यात् इति तत् व्यपदेशतः ।
tat suSupta.Atmana: dRzyAt iti tat vyapadezata: |
सुषुप्त.दृश्यम् किम् वक्षि वद मे वदताम् वर ॥७।१४६।१३॥
suSupta.dRzyam kim vakSi vada me vadatAm vara ||7|146|13||
तत् सुषुप्त.आत्मनो दृश्यात् त्वत्.सुषुप्त.आत्मनः अपि च ।
tat suSupta.Atmana: dRzyAt tvat.suSupta.Atmana: api ca |
किम् अन्यत् जायते जन्यम् अथवा अन्य.सुषुप्तता ॥७।१४६।१४॥
kim anyat jAyate janyam athavA anya.suSuptatA ||7|146|14||
जायते भाति कचति घट.आदि जगद्.आदि च ।
jAyate bhAti kacati ghaTa.Adi jagad.Adi ca |
इति द्वैत.उपतप्तानाम् प्रलापः कल्पना.आत्मकः ॥७।१४६।१५॥
iti dvaita.upataptAnAm pralApa: kalpanA.Atmaka: ||7|146|15||
जात.शब्दः हि सन्.मात्र.पर्यायः श्रूयताम् कथम् ।
jAta.zabda: hi san.mAtra.paryAya: zrUyatAm katham |
प्रादुर्.भावे जनिः तु उक्तः प्रादुर्.भावस्य भूः वपुः ॥७।१४६।१६॥
prAdur.bhAve jani: tu ukta: prAdur.bhAvasya bhU: vapu: ||7|146|16||
सत्ता.अर्थ* एव भूः प्रोक्तस् तस्मात् संजातम् उच्यते ।
sattA.artha* eva bhU: prokta: tasmAt saMjAtam ucyate |
न च नश्यति वा किम्चित् सर्वम् शान्तम् अजम् च सत् ॥७।१४६।१७॥
na ca nazyati vA kiMcit sarvam zAntam ajam ca sat ||7|146|17||
बुधानाम् अस्मत् आदीनाम् न किम्चित् नाम जायते ।
budhAnAm asmat AdInAm na kiMcit nAma jAyate |
न च नश्यति वा किम्चित् सर्वम् शान्तम् अजम् च सत् ॥७।१४६।१८॥
na ca nazyati vA kiMcit sarvam zAntam ajam ca sat ||7|146|18||
सर्व.सत्ता.आत्मकम् ब्रह्म सर्व.सत्ता.आत्मकम् जगत् ।
sarva.sattA.Atmakam brahma sarva.sattA.Atmakam jagat |
विधयः प्रतिषेधाः च वद तत्र जगन्ति के ॥७।१४६।१९॥
vidhaya: pratiSedhA: ca vada tatra jaganti ke ||7|146|19||
या नाम शक्तिः का.चित् सा तत्र एव अस्ति च न अस्ति च ।
yA nAma zakti: kA.cit sA tatra eva asti ca na asti ca |
यस्मात् तद्.आत्म तद्.ब्रह्म तथा एव आत्म तद्.आत्मकम् ॥७।१४६।२०॥
yasmAt tad.Atma tad.brahma tathA eva Atma tad.Atmakam ||7|146|20||
जाग्रत्.स्वप्न.सुषुप्त.आदि=परमार्थ.विदाम् विदाम् ।
jAgrat.svapna.suSupta.Adi=paramArtha.vidAm vidAm |
न विद्यते किम्चित् अपि यथास्थितम् अवस्थितम् ॥७।१४६।२१॥
na vidyate kiMcit api yathAsthitam avasthitam ||7|146|21||
स्वप्न.संकल्प.पुरयोः न अस्ति अपि अनुभव.स्थयोः ।
svapna.saMkalpa.purayo: na asti api anubhava.sthayo: |
मनाक् अपि यथा रूपम् सर्ग.आदौ जगतः तथा ॥७।१४६।२२॥
manAk api yathA rUpam sarga.Adau jagata: tathA ||7|146|22||
द्रष्टा अस्याः स्वप्न.वृष्टेः तु जीवः सम्भवति इह हि ।
draSTA asyA: svapna.vRSTe: tu jIva: sambhavati iha hi |
चित् अचेत्या तु सर्ग.आदौ भाति अच्छा गगनात् अपि ॥७।१४६।२३॥
cit acetyA tu sarga.Adau bhAti acchA gaganAt api ||7|146|23||
न इह द्रष्टा असि नो* भोक्ता सर्वम् अस्ति इह तादृशम् ।
na iha draSTA asi no* bhoktA sarvam asti iha tAdRzam |
यत् न किम्चित् च किम्चित् च मौनम् एव अतिवाक् अपि ॥७।१४६।२४॥
yat na kiMcit ca kiMcit ca maunam eva ativAk api ||7|146|24||
सर्ग.आदौ कारण.अभावात् यत् यथा कचितम् चितौ ।
sarga.Adau kAraNa.abhAvAt yat yathA kacitam citau |
तत् तथा आस्ते चिरम् रूपम् स्वप्न.संकल्प=पूः यथा ॥७।१४६।२५॥
tat tathA Aste ciram rUpam svapna.saMkalpa=pU: yathA ||7|146|25||
तथा.अस्मात् चेतनात् द्वैतात् विभेति न विभेति वा ।
tathA.asmAt cetanAt dvaitAt vibheti na vibheti vA |
अङ्ग.संस्थात् यथा चित्रात् वरूपात् पुरुषः स्वयम् ॥७।१४६।२६॥
aGga.saMsthAt yathA citrAt varUpAt puruSa: svayam ||7|146|26||
अन्=आदि.मध्य.अन्तम् अनन्तम् एकम्
an=Adi.madhya.antam anantam ekam
अत्य्.अच्छम् एव अति.विकारि नाना ।
aty.accham eva ati.vikAri nAnA |
यथास्थितम् भस्करम् अपि अशान्तम्
yathAsthitam bhaskaram api azAntam
इदम् समस्तम् परिशान्तम् एव ॥७।१४६।२७॥
idam samastam parizAntam eva ||7|146|27||
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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