fm3076 1.ag16 A Problem with Rules .z17

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jivadas

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Aug 16, 2016, 10:15:07 AM8/16/16
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fm3076 1.ag16 A Problem with Rules .z17

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om

 

 

yoga.vAsiSTha

 

योग.वासिष्ट

 

THE FREEDOM METHOD

 

मोक्ष-उपाय

mokSa-upAya

|

|

Book Three:

 

उत्पत्ति

utpatti

 

THE OUTFALL OF THINGS

 

Canto 3.76

 

 


 

 

vasiShTha speaks.of

 

A Problem with Rules

 

 

 

अथ_अभवद्_असौ सूची कर्कटी-रक्षसी पुन:

atha_abhavad_asau sUcI karkaTI-rakSasI puna: |

सूक्ष्मैव स्थौल्यम् आयाता मेघ-लेखेव वार्षिकी ॥१॥

sUkSmA_eva sthaulyam AyAtA megha-lekhA_iva vArSikI ||1

||

&

so it was

:

sUchI the Pin

again became the demoness

karkaTI.Crab

:

 

so

slender things grow fat,

and stormclouds gather rain

.

~vlm. ... bulkiness, in the manner of a flimsy cloud; assuming a gigantic form in the rainy season.

 

निजम्_आकाशम्_आसाद्य किंचित्-प्रमुदिता सती

nijam_AkAzam_AsAdya kiMcit-pramuditA satI |

बृहद्-राक्षस=भावं तद्-बोधात्_कञ्चुक.वज्_जहौ ॥२॥

bRhad-rAkSasa=bhAvam tad-bodhAt_kaJcuka.vaj_jahau ||2

||

having returned to normal space

&

being very glad for it

she let.go.of her powerful demonic nature

thru her awakening to

That

as a snake slips its skin

.

 

तत्र_एव ध्यायती तस्थौ बद्ध-पद्मासन=स्थिति:

tatra_eva dhyAyatI tasthau baddha-padmAsana=sthiti: |

व्यालम्ब्य संविदम् शुद्धाम् संस्थिता गिरि-कूटवत् ॥३॥

vyAlambya saMvidam zuddhAm saMsthitA giri-kUTavat ||3

||

&

there

she meditated,

sitting in padmAsana, the LotusSeat,

steeped in pure samvid.Awareness,

solid as a mountain peak

.

 

अथ सा मास-षट्केन ध्यानाद्_बोधम्_उपागता

atha sA mAsa-SaTkena dhyAnAd_bodham_upAgatA |

महाजलद-नादेन प्रावृषि_इव शिखण्डिनी ॥४॥

mahAjalada-nAdena prAvRSi_iva zikhaNDinI ||4

||

.

&

so,

after six months or so of dhyAna.Meditation,

she came to awakening

like

a thirsty peahen hearing a thundering stormcloud

.

 

प्रबुद्धा सा बहिर्_वृत्तिर्_बभूव क्षुत्-परायणा

prabuddhA sA bahir_vRttir_babhUva kSut-parAyaNA |

यावद्_देहं स्वभावो_अस्य देहस्य निवर्तते ॥५॥

yAvad_deham svabhAvo_asya dehasya na nivartate ||5

||

awakened to the outer world she was overcome

by hunger

:

for Ur body is just the same as you Urself think it to be

.

 

अथ सा किम् ग्रस इति चिन्तयाम्.आस चिन्तया

atha sA kim grasa iti cintayAm.Asa cintayA |

भोक्तव्य: परजीवश्_ न्यायेन विना मया ॥६॥

bhoktavya: parajIvaz_ca nyAyena na vinA mayA ||6

||

but

then

*

karkaTI

had a troubled thought

:

"what shall I eat?"

 

&

 

sUchI.Pin thought—

 

eating the flesh of other Living.jIva.s

is not for me

for it is against the Rules I keep

.

~vlm. ... she thought the killing of animal life for food, was unlawful and repugnant to her nature.

 

यद्_आर्य-गर्हितम् यद्_वा न्यायेन समर्जितम्

yad_Arya-garhitam yad_vA nyAyena na samarjitam |

तस्माद्_ग्रासाद्_वरम् मन्ये मरणम् देहिनाम्_इदम् ॥७॥

tasmAd_grAsAd_varam manye maraNam dehinAm_idam ||7

||

what is forbidden to the `Arya heroes,

what is decreed to be impure,

cannot be good food,

so I think,

but only death for the embodied

.

*jd.7 यद् आर्य-गर्हितंWhat is forbidden by the decent – the *Aryas, the respectable castes (exluding the Shûdras, Dasyus, Dâsas, &c.) = यद् वा न्यायेन समर्जितम्or what is impure according to the Rules = तस्माद् ग्रासाद् वरं मन्येthan that food better, I think, = मरणं देहिनाम् इदम्the death of the bodies is this.

~vlm.7. The food forbidden by the respectable and got by unjust means, must be rejected even at the expense of one's valuable life.

 

 

यदि देहम् त्यजामि_इदम् तन्_न्याय-उपार्जितम् विना

किम्.चिद्_अस्ति निर्न्यायम् भुक्तो_अर्थो हि गरायते ॥८॥

yadi deham tyajAmi_idam tan_nyAya-upArjitam vinA |

na kim.cid_asti nirnyAyam bhukto_artho hi garAyate ||8

||

if

I

should give up this body,

by starving it,

that would _not_ be against the rules

because the Rules themselves prohibit what I eat

as unfit meat

.

~vlm.8. If my body, said she, should perish for want of lawful food, I do not transgress the law in that; but the guilt lies in my taking of unlawful food; for the sustenance of my life.

 

यत्र लोक-क्रम-प्राप्तम् तेन भुक्तेन किम् भवेत्

जीवितेन नो मृत्या किंचित्_कारणम्_अस्ति मे ॥९॥

yatra loka-krama-prAptam tena bhuktena kim bhavet |

na jIvitena no mRtyA kiMcit_kAraNam_asti me ||9

||

when

 what you get comes according to custom

what karmic fruit would come from taking it

?

that's what I'll do

.

live or die,

it's of no consequence to me

.

*jd. the notion of yathA.prApta (as it happens) as a virtue in the Living.Free

will be fully explored in the *nirvANa.Books.

 

मनोमात्रम् अहम् ह्य्_आसम् देह.आदि-भ्रम-भूषणम्

तच्_छान्तम् स्व.अवबोधेन देह.अदेह-दृशौ कुत: ॥१०॥

manomAtram_aham hy_Asam deha.Adi-bhrama-bhUSaNam |

tac_chAntam sva.avabodhena deha.adeha-dRzau kuta: ||10

||

and since

I

am nothing but manas.Mind

embodiment is a useless adornment

.

the Peace that comes thru Self-Understanding

subdues the Mind

body or no-body,

so what

?

~vlm.10. I was only the mind before, to which the body is added as a base appendage. It vanishes upon the knowledge of self; hence its care and neglect are both alike.

#avabodha-: अवबोध —¶mw - waking, being awake; perception, knowledge, with resolute judgment or action, teaching. #avabodhaka adj. awakening (as faculties), teaching. #avabodhanam - informing, teaching, instruction; #avabodhanIya - adj. to be reminded, admonished, censured. #avabodhita adj. – awakened #avabuddha — adj. learnt (as skil). — y2008.003, y2014.001, y2020.015  - #anavabodhana – without instruction or affective realization, tAni jJAna-avabhAsAni sArasyA 'navabodhanAt, y7021.007. —

#svAvabodha : – sva.avabodha  -  Self-Understanding: the ava-bodha awakening that ensues from Bodha Realization:

 

 

vasiShTha said—

 

एवम् स्थिता मौनवती शुश्राव गगनाद्_गिरम्

evam sthitA maunavatI zuzrAva gaganAd_giram |

रक्ष:स्वरूप-संत्याग-तुष्टेन उक्तां नभस्-वता ॥११||

rakSa:svarUpa-saMtyAga-tuSTena uktAm nabhas-vatA ||11

||

when

she

at last

grew silent,

another voice was heard

in the sky,

satisfied by this renunciation of her demonic ways

speaking as if from Space

.

 

 

A VOICE said—

 

गच्छ कर्कटि मूढांस्_त्वं ज्ञानेन_आश्व्_अवबोधय

gaccha karkaTi mUDhAMs_tvam jJAnena_Azv_avabodhaya |

मूढ-उत्तारणम्_एव_इह स्वभावो महताम्_इति ॥१२॥

mUDha-uttAraNam_eva_iha svabhAvo mahatAm_iti ||12

||

karkaTI Crab,

go forth

and teach the ignorant what you have learned

:

for the rescue of fools is the great duty of the great

.

~vlm. ... it is the nature of the good and great, to deliver the ignorant from their error.

 

बोध्यमानो भवत्या_अपि यो बोधम्_उपैष्यति

bodhyamAno bhavatyA_api yo na bodham_upaiSyati |

स्व.नाशाया_एव जातो_असौ न्याय्यो ग्रासो भवेत्_तव ॥३।७६।१३॥

sva.nAzAyA_eva jAto_asau nyAyyo grAso bhavet_tava ||13

||

as for those who do not take to heart what you teach them,

they're born for suicide

:

they shall be good and proper food for you

.

 

vasiShTha continued—

 

श्रुत्वा_इत्य्_अनुगृहीता_अस्मि त्वया_इत्य्_उक्तवती शनै:

zrutvA_ity_anugRhItA_asmi tvayA_ity_uktavatI zanai: |

उत्तस्थौ शैल-शिखरात्_क्रमाद्_अवरुरोह 14

uttasthau zaila-zikharAt_kramAd_avaruroha ca ||14

||

hearing the voice

(was it the wind?)

she softly said,

"I'm blessed by you!"

and rose up from her mountaintop and thence descended to the earth

.

 

अधित्यकाम्_अतीत्य_आशु गत्वा _उपत्यकातटान्

adhityakAm_atItya_Azu gatvA ca_upatyakAtaTAn |

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

viveza zaila-pAda.stham kirAta-jana-maNDalam ||15

||

she left the highlands,

going to the lowlands,

and from there

entered

the foothills,

and the Capitol City of the fierce *kirATa huntsmen

.

Øtt. char. #kirAta - m. pl. N. of a degraded mountain-tribe (inhabiting woods and mountains and living by hunting, having become `shUdras by their neglect of all prescribed religious rites • also regarded as #mleccha.s • the Kirrhadae of Arrian) MW • "In yoga.vAsiShTha rAma speaks of Kirateneva vagura, "a trap [laid] by Kirats", so ... they were thought of as jungle trappers, the ones who dug pits to capture roving deer. The same text also speaks of King Suraghu, the head of the Kirats who is a friend of the Persian King, 'Parigha'. "http://valmikiresearch.com/KiraT0Valmiki.htm • #kirAtI ‑ f. ‑ a woman of the KirAta tribe • a low-caste woman who carries a fly-flap or anything to keep off flies • a bawd, procuress —

 

बह्व्-अन्न-पशु-लोक-ओघ-द्रव्य-शष्प-ओषध-अमिषम्

bahv-anna-pazu-loka-ogha-dravya-zaSpa-oSadha-amiSam |

अनन्त-मूल-पान-अन्न-मृग-कीट-खग-आदिकम् ॥१६॥

ananta-mUla-pAna-anna-mRga-kITa-khaga-Adikam ||16

||

it was a land that was rich in food and drink

:

with cattle and venison and poultry

and grubs

—meat of all kinds—

and there was no shortage of root crops,

and fields of grain

.

~vlm.16. She saw those places abounding in provisions of all sorts; such as human kind and their cattle with their fodder and grass. There were vegetable as well as animal food, with various kinds of roots and plants. There were eatables and drinkables also, with the flesh of deer and fowls, and even of reptiles and insects.

 

प्रचलित-वलित-अञ्जना-चल-आभा

pracalita-valita-aJjanA-cala-AbhA

हिम-गिरि-पाद-निवेशितम् सु.देशम्

hima-giri-pAda-nivezitam su.dezam |

तद्-अनुगतवती निशाचरी सा

tad-anugatavatI nizAcarI sA

निशि सुघन-अन्ध-तमिस्र-मार्ग-भूमौ ॥१७||

nizi sughana-andha-tamisra-mArga-bhUmau ||17

||

and so she proceeded

looking like Dark Mountain on.the.move

as night.rovers do

following a dark road

thru the thick blinding darkness

into that country

nestled darkly

at the foot of the himAlayan Abode of Snow

.

 

 

 

om

 

 

 


 

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cit.samvittyA_ucyate jIva: samkalpAt sa mano bhavet | buddhizcittam_ahaMkAro_mAyA_ity_Ady_abhidham tata:|| y3067.021

 

 

om

 

"Rare Ramana video", with a wise Cow, and a monkey Prince!

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y3076_1.ag16.z17 A Problem with Rules

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fm3076_1.ag16.z17 A Problem with Rules

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y3075

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fm3075_1.ag15 sUchI.Pin Regains her Body

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fm3076 1.ag16 A Problem with Rules .z17.docx

Jiva Das

unread,
Feb 2, 2021, 5:31:52 PMFeb 2
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FM3076 A PROBLEM WITH RULES 1.AG16 .z17

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FM.3.76 A PROBLEM WITH RULES 1.AG16

सर्ग .७६

sarga 3.76

वसिष्ठ उवाच ।

vasiSTha uvAca |

अथ_अभवद् असौ सूची कर्कटी.रक्षसी पुनः

atha_abhavat_asau sUcI karkaTI.rakSasI puna: |

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

sUkSmA_eva sthaulyam AyAtA megha.lekhA_iva vArSikI ||3|76|1||

निजम् आकाशम् आसाद्य किम्चित्.प्रमुदिता सती

nijam AkAzam AsAdya kiMcit.pramuditA satI |

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

bRhat.rAkSasa=bhAvam tat_bodhAt kaJcuka.vat_jahau ||3|76|2||

तत्र_एव ध्यायती तस्थौ बद्ध.पद्मासन=स्थितिः

tatra eva dhyAyatI tasthau baddha.padmAsana=sthiti: |

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

vyAlambya saMvidam zuddhAm saMsthitA giri.kUTavat ||3|76|3||

अथ सा मास.षट्केन ध्यानाद् बोधम् उपागता

atha sA mAsa.SaTkena dhyAnAt_bodham upAgatA |

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

mahAjalada.nAdena prAvRSi_iva zikhaNDinI ||3|76|4||

प्रबुद्धा सा बहिर्॒ वृद्धिर् बभूव क्षुत्.परायणा ।

prabuddhA sA bahi:_vRtti:_babhUva kSut.parAyaNA |

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

yAvat_deham svabhAva:_asya dehasya na nivartate ||3|76|5||

अथ सा किम् ग्रसति चिन्तयाम्.आस चिन्तया

atha sA kim grasa* iti cintayAm.Asa cintayA |

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

bhoktavya: parajIva:_ca nyAyena na vinA mayA ||3|76|6||

द् आर्य.गर्हितम् द् वा न्यायेन सम्.अर्जितम्

yat_Arya.garhitam yat_vA nyAyena na sam.arjitam |

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

tasmAt_grAsAt_varam manye maraNam dehinAm idam ||3|76|7||

शूची उवाच ।

zUcI uvAca |

यदि देहम् त्यजामि_इदम् न् न्या.उपार्जितम् विना

yadi deham tyajAmi_idam tat_nyAya.upArjitam vinA |

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

na kiMcit_asti nirnyAyam bhukta:_artha:_hi garAyate ||3|76|8||

यत्र लोक.क्रम.प्राप्तम् तेन भुक्तेन किम् भवेत्

yatra loka.krama.prAptam tena bhuktena kim bhavet |

जीवितेन नो मृत्या किम्चित् कारणम् अस्ति मे ॥३।७६।९॥

na jIvitena no mRtyA kiMcit kAraNam asti me ||3|76|9||

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

mana:.mAtram aham hi_Asam deha.Adi.bhrama.bhUSaNam |

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

tat*zAntam sva.avabodhena deha.adeha.dRzau kuta: ||3|76|10||

वसिष्ठ उवाच ।

vasiSTha uvAca |

एवम् स्थिता मौनवती शुश्राव गगनाद् गिरम्

evam sthitA maunavatI zuzrAva gaganAt_giram |

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

rakSa:svarUpa.saMtyAga.tuSTena uktAm nabha:.vatA ||3|76|11||

गच्छ कर्कटि मूडांस् त्वम् ज्ञानेन_श्व् अवबोधय

gaccha karkaTi mUDhAn*_tvam jJAnena_Azu_avabodhaya |

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

mUDha.uttAraNam eva_iha svabhAva:_mahatAm iti ||3|76|12||

बोध्यमानो भवत्या_अपि यो बोधम् उपैष्यति

bodhyamAna:_bhavatyA_api ya:_na bodham upaiSyati |

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

sva.nAzAyA_eva jAta:_asau nyAyya:_grAsa:_bhavet tava ||3|76|13||

श्रुत्वा_इति_अनुगृहीता_अस्मि त्वया_त्य् उक्तवती शनैः

zrutvA_iti_anugRhItA_asmi tvayA_iti_uktavatI zanai: |

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

uttasthau zaila.zikharAt kramAt_ava.ruroha ca ||3|76|14||

अधित्यकाम् अतीत्य_आशु गत्वा _उपत्यका.तटान्

adhityakAm atItya_Azu gatvA ca_upatyakA.taTAn |

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

viveza zaila.pAda.stham kirAta.jana.maNDalam ||3|76|15||

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

bahu.anna.pazu.loka.ogha.dravya.zaSpa.oSadha.amiSam |

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

ananta.mUla.pAna.anna.mRga.kITa.khaga.Adikam ||3|76|16||

प्रचलित.वलित.अञ्जना.चल.आभा

pracalita.valita.aJjanA.cala.AbhA

हिम.गिरि.पाद.निवेशितम् सु.देशम्

hima.giri.pAda.nivezitam su.dezam |

तत्.अनुगतवती निशाचरी सा

tat.anugatavatI nizAcarI sA

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

nizi sughana.andha.tamisra.mArga.bhUmau ||3|76|17||

||

 

 

om

 

FM.3.76

 

A PROBLEM WITH RULES

 

VASISHTHA said—

 

अथ_अभवद् असौ सूची कर्कटी.रक्षसी पुनः

atha_abhavat_asau sUcI karkaTI.rakSasI puna: |

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

sUkSmA_eva sthaulyam AyAtA megha.lekhA_iva vArSikI ||3|76|1||

.

&

so it was

:

sUchI the Pin

again became the demoness

karkaTI.Crab

:

so

slender things grow fat,

and stormclouds gather rain

.

atha.next/then abhavat. asau.this.yonder m./f. sUcI.needle Karkatii.Crab

.rAkSasI.Demoness punar.again sUkSma.subtle\tiny.A eva.indeed\only/very to sthaulya.m AyAta.having.come.A megha.cloud.lekhA.line/streak iva.like/as.if vArSika.I

.

sthaulya

vArSika

.

*vlm.p.1. Vasishtha continued:—Suchi the needle now became the demoness Karkati again. Her leanness turned to bulkiness in the manner of a flimsy cloud assuming a gigantic form in the rainy season.

 

निजम् आकाशम् आसाद्य किम्चित्.प्रमुदिता सती

nijam AkAzam AsAdya kiMcit.pramuditA satI |

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

bRhat.rAkSasa=bhAvam tat_bodhAt kaJcuka.vat_jahau ||3|76|2||

.

having returned to normal space

&

being very glad for it

she let.go.of her powerful demonic nature

thru her awakening to

That

as a snake slips its skin

.

nijam AkAzam AsAdya kiMcit.pramuditA satI | bRhat.rAkSasa=bhAvam tat bodhAt kaJcuka.vat_jahau

.

*vlm.p.2 Now returning to her native air and element, she felt some joy in herself. But she renounced her fiendish nature by the knowledge she had gained, like a snake throws off its old skin.

 

तत्र_एव ध्यायती तस्थौ बद्ध.पद्मासन=स्थितिः

tatra eva dhyAyatI tasthau baddha.padmAsana=sthiti: |

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

vyAlambya saMvidam zuddhAm saMsthitA giri.kUTavat ||3|76|3||

.

&

there

she meditated,

sitting in padmAsana, the LotusSeat,

steeped in pure samvid.Awareness,

solid as a mountain peak

.

tatra.there eva.indeed\only/very dhyAyati.I.meditating/thinking.of tasthau.stood baddha.bound.padmAsana.sthiti.state/condition: | vyAlambya. saMvid.Awareness.am zuddha.pure.Am saMsthita.established.A giri.mountain.kUTa.vat.like

.

padmAsana

kUTa

vyAlambya

.

*vlm.p.3 There seated in her lotus posture, she continued to reflect on her future course. Relying on the purity of her new life and faith, she remained fixed as a mountain peak.

 

अथ सा मास.षट्केन ध्यानाद् बोधम् उपागता

atha sA mAsa.SaTkena dhyAnAt_bodham upAgatA |

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

mahAjalada.nAdena prAvRSi_iva zikhaNDinI ||3|76|4||

.

&

so,

after six months or so of dhyAna.Meditation,

she came to awakening

like

a thirsty peahen hearing a thundering stormcloud

.

atha.next/then sA.she/that.f. mAsa.month.SaTka.ena dhyAna.meditation/thott.At bodha.Realization.m upAgata.A | mahA.great.jalada.raincloud.nAda1.ena prAvRSa.i iva.like/as.if zikhaNDi.nI

.

nAda.

prAvRSa.

zikhaNDi.

SaTka.

upAgata.

.

*vlm.p.4 After six months of continued meditation, she obtained the knowledge of what she sought, like the roaring of clouds rouses the peacock to the sense of an approaching rain.

 

प्रबुद्धा सा बहिर्॒ वृद्धिर् बभूव क्षुत्.परायणा ।

prabuddhA sA bahi:_vRtti:_babhUva kSut.parAyaNA |

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

yAvat_deham svabhAva:_asya dehasya na nivartate ||3|76|5||

.

awakened to the outer world she was overcome

by hunger

:

for Ur body is just the same as you Urself think it to be

.

prabuddhA sA bahi: vRtti: babhUva kSut.parAyaNA | yAvat deham svabhAvo asya dehasya na nivartate

.

*vlm.p.5 Being roused to her sense, she felt the pains of her thirst and hunger, because the nature of the body never forsakes its appetites as long as it lasts in the same state.

 

अथ सा किम् ग्रसति चिन्तयाम्.आस चिन्तया

atha sA kim grasa* iti cintayAm.Asa cintayA |

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

bhoktavya: parajIva:_ca nyAyena na vinA mayA ||3|76|6||

.

but

then

*

karkaTI

had a troubled thought

:

"what shall I eat?"

&

sUchI.Pin thought—

 

eating the flesh of other Living.jIva.s

is not for me

for it is against the Rules I keep

.

atha sA kim grasa* iti cintayAm.Asa cintayA | bhoktavya: parajIva: ca nyAyena na vinA mayA

.

*vlm.p.6 She became sad not knowing what food she should take, because she thought the killing of animal life for food was unlawful and repugnant to her nature.

 

द् आर्य.गर्हितम् द् वा न्यायेन सम्.अर्जितम्

yat_Arya.garhitam yat_vA nyAyena na sam.arjitam |

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

tasmAt_grAsAt_varam manye maraNam dehinAm idam ||3|76|7||

.

what is forbidden to the Arya heroes,

what is decreed to be impure,

cannot be good food,

so I think,

but only death for the embodied

.

*vlm.p.7 Food forbidden by the respectable and obtained by unjust means must be rejected even at the expense of one’s valuable life.

*jd.7 यद् आर्य.गर्हितंWhat is forbidden by the decent – the *Aryas, the respectable castes (exluding the Shûdras, Dasyus, Dâsas, &c.) = यद् वा न्यायेन समर्जितम्or what is impure according to the Rules = तस्माद् ग्रासाद् वरं मन्येthan that food better, I think, = मरणं देहिनाम् इदम्the death of the bodies is this.

*vlm.7. The food forbidden by the respectable and got by unjust means, must be rejected even at the expense of one's valuable life.

 

SHÛCHÎ said—

 

यदि देहम् त्यजामि_इदम् न् न्या.उपार्जितम् विना

yadi deham tyajAmi_idam tat_nyAya.upArjitam vinA |

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

na kiMcit_asti nirnyAyam bhukta:_artha:_hi garAyate ||3|76|8||

.

if

I

should give up this body,

by starving it,

that would _not_ be against the rules

because the Rules themselves prohibit what I eat

as unfit meat

.

yadi deham tyajAmi_idam tat_nyAya.upArjitam vinA na kiMcit_asti nirnyAyam bhukta:_artha:_hi garAyate

.

*vlm.p.8 "If my body,"she thought, "should perish for lack of lawful food, I will not transgress the law for that. The guilt lies in sustaining my own life by taking unlawful food.

*vlm.8. If my body, said she, should perish for want of lawful food, I do not transgress the law in that; but the guilt lies in my taking of unlawful food; for the sustenance of my life.

 

यत्र लोक.क्रम.प्राप्तम् तेन भुक्तेन किम् भवेत्

yatra loka.krama.prAptam tena bhuktena kim bhavet |

जीवितेन नो मृत्या किम्चित् कारणम् अस्ति मे ॥३।७६।९॥

na jIvitena no mRtyA kiMcit kAraNam asti me ||3|76|9||

.

when

what you get comes according to custom

what karmic fruit would come from taking it

?

that's what I'll do

.

live or die,

it's of no consequence to me

.

yatra loka.krama.prAptam tena bhuktena kim bhavet na jIvitena no mRtyA kiMcit kAraNam asti me

.

*jd. the notion of yathA.prApta (as it happens) as a virtue in the Living.Free

will be fully explored in the *nirvANa.Books.

*vlm.p.9 Whatever is not obtained according to the customary rules of society is not worth taking. If I should die without proper food, or live upon improper fare, it amounts to the same thing whether I live or die.

 

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

mana:.mAtram aham hi_Asam deha.Adi.bhrama.bhUSaNam |

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

tat*zAntam sva.avabodhena deha.adeha.dRzau kuta: ||3|76|10||

.

and since

I

am nothing but manas.Mind

embodiment is a useless adornment

.

the Peace that comes thru Self.Understanding

subdues the Mind

:

body or no.body,

so what

?

mana:.mAtram aham hi_Asam deha.Adi.bhrama.bhUSaNam tat*zAntam va.avabodhena

deha.adeha.dRzau kuta:

.

*vlm.p.10 I was only the mind before, to which the body is added as a base appendage. It vanishes upon the knowledge of self. Hence its care and neglect are both alike."

*vlm.10. I was only the mind before, to which the body is added as a base appendage. It vanishes upon the knowledge of self; hence its care and neglect are both alike.

#avabodha.: अवबोध —¶mw . waking, being awake; perception, knowledge, with resolute judgment or action, teaching. #avabodhaka adj. awakening (as faculties), teaching. #avabodhanam . informing, teaching, instruction; #avabodhanIya . adj. to be reminded, admonished, censured. #avabodhita adj. – awakened #avabuddha — adj. learnt (as skil). — y2008.003, y2014.001, y2020.015 . #anavabodhana – without instruction or affective realization, tAni jJAna.avabhAsAni sArasyA 'navabodhanAt, y7021.007. —

#svAvabodha : – sva.avabodha . Self.Understanding: the ava.bodha awakening that ensues from Bodha Realization:

 

VASISHTHA said—

 

एवम् स्थिता मौनवती शुश्राव गगनाद् गिरम्

evam sthitA maunavatI zuzrAva gaganAt_giram |

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

rakSa:svarUpa.saMtyAga.tuSTena uktAm nabha:.vatA ||3|76|11||

.

when

she

at last

grew silent,

another voice was heard

in the sky,

satisfied by this renunciation of her demonic ways

speaking as if from Space

.

evam sthitA maunavatI zuzrAva gaganAt_giram rakSa:svarUpa.saMtyAga.tuSTena uktAm nabha:.vatA

.

*vlm.p.11 Vasishtha resumed:—As she was uttering these words in silence to herself, she heard a voice in the air coming from the god of winds who was pleased at the renunciation of her fiendish disposition.

 

A VOICE said—

 

गच्छ कर्कटि मूडांस् त्वम् ज्ञानेन_श्व् अवबोधय

gaccha karkaTi mUDhAn*_tvam jJAnena_Azu_avabodhaya |

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

mUDha.uttAraNam eva_iha svabhAva:_mahatAm iti ||3|76|12||

.

karkaTI Crab,

go forth

and teach the ignorant what you have learned

:

for the rescue of fools is the great duty of the great

.

gaccha karkaTi mUDhAn* tvam jJAnena_Azu_avabodhaya mUDha.uttAraNam eva_iha

svabhAva:_mahatAm iti

.

*vlm.p.12 "Arise Karkati", the voice said, "and go to the ignorant and enlighten them with the knowledge you have gained. For it is the nature of the good and great to deliver the ignorant from their error.

 

बोध्यमानो भवत्या_अपि यो बोधम् उपैष्यति

bodhyamAna:_bhavatyA_api ya:_na bodham upaiSyati |

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

sva.nAzAyA_eva jAta:_asau nyAyya:_grAsa:_bhavet tava ||3|76|13||

.

as for those who do not take to heart what you teach them,

they're born for suicide

:

they shall be good and proper food for you

.

bodhyamAna:_bhavatyA_api ya:_na bodham upaiSyati sva.nAzAyA_eva jAta:_asau nyAyya:_grAsa:_bhavet tava

.

*vlm.p.13. Whoever does not receive this knowledge of lawful food from you, make him truly the object of your derision, and take him as being a right meat and proper food for you."

 

VASISHTHA continued—

 

श्रुत्वा_इति_अनुगृहीता_अस्मि त्वया_त्य् उक्तवती शनैः

zrutvA_iti_anugRhItA_asmi tvayA_iti_uktavatI zanai: |

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

uttasthau zaila.zikharAt kramAt_ava.ruroha ca ||3|76|14||

.

hearing the voice

(was it the wind?)

she softly said,

"I'm blessed by you!"

and rose up from her mountaintop and thence descended to the earth

.

zrutvA_iti_anugRhItA_asmi tvayA_iti_uktavatI zanai: uttasthau zaila.zikharAt kramAt_ava.ruroha ca

.

*vlm.p.14 On hearing these words she responded, "I am much favored by you, kind god!"So saying, she got up and descended slowly from the height of the craggy mountain.

 

अधित्यकाम् अतीत्य_आशु गत्वा _उपत्यका.तटान्

adhityakAm atItya_Azu gatvA ca_upatyakA.taTAn |

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

viveza zaila.pAda.stham kirAta.jana.maNDalam ||3|76|15||

.

she left the highlands,

going to the lowlands,

and from there

entered

the foothills,

and the Capitol City of the fierce *kirATa huntsmen

.

adhityakAm atItya_Azu gatvA ca_upatyakA.taTAn viveza zaila.pAda.stham kirAta.jana.maNDalam

.

*vlm.p.15 Having passed the heights, she came to the valley at the foot of the mountain. From there she proceeded to the homes of the Kirata people who inhabit the lands at the bottom of the hills.

.

Øtt. char. #kirAta . m. pl. N. of a degraded mountain.tribe (inhabiting woods and mountains and living by hunting, having become shUdras by their neglect of all prescribed religious rites • also regarded as #mleccha.s • the Kirrhadae of Arrian) MW • "In yoga.vAsiShTha rAma speaks of Kirateneva vagura, "a trap [laid] by Kirats", so ... they were thought of as jungle trappers, the ones who dug pits to capture roving deer. The same text also speaks of King Suraghu, the head of the Kirats who is a friend of the Persian King, 'Parigha'. "http://valmikiresearch.com/KiraT0Valmiki.htm • #kirAtI . f. . a woman of the KirAta tribe • a low.caste woman who carries a fly.flap or anything to keep off flies • a bawd, procuress —

 

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

bahu.anna.pazu.loka.ogha.dravya.zaSpa.oSadha.amiSam |

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

ananta.mUla.pAna.anna.mRga.kITa.khaga.Adikam ||3|76|16||

.

it was a land that was rich in food and drink

:

with cattle and venison and poultry

and grubs

—meat of all kinds—

and there was no shortage of root crops,

and fields of grain

.

bahu.much/many.anna.food.pazu.beast.loka.world/people.ogha.flood\many.dravya.zaSpa.oSadha.herb/Grass.amiSa.flesh/meat.m ananta.boundless/endless.mUla.root.pAna.anna.food.mRga.animal/deer.kITa.khaga.sky.going/bird.Adika.m

.

Adika

dravya

kITa

pAna

zaSpa

.

*vlm.16. She saw those places abounding in provisions of all sorts; such as human kind and their cattle with their fodder and grass. There were vegetable as well as animal food, with various kinds of roots and plants. There were eatables and drinkables also, with the flesh of deer and fowls, and even of reptiles and insects.

 

प्रचलित.वलित.अञ्जना.चल.आभा

pracalita.valita.aJjanA.cala.AbhA

हिम.गिरि.पाद.निवेशितम् सु.देशम्

hima.giri.pAda.nivezitam su.dezam |

तत्.अनुगतवती निशाचरी सा

tat.anugatavatI nizAcarI sA

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

nizi sughana.andha.tamisra.mArga.bhUmau ||3|76|17||

.

and so she proceeded

looking like Dark Mountain on.the.move

as night.rovers do

following a dark road

thru the thick blinding darkness

into that country

nestled darkly

at the foot of the himAlayan Abode of Snow

.

pracalita.valita.aJjana.acala.mountain/unmoving.AbhA.like/shining.forth hima.snow..giri.mountain.pAda.foot.nivezita.m su.good/very.deza.place.m tat.that/it/he.anugata.vat.like.I nizAcaa.rI sA.she/that.f.  nizi. sughana.andha.blind/black.tamisra.mArga.road/way.bhUmi.au

.

*valita.

*aJjana.

*anugata.

*bhUmi.

*nizAcAra.

*nivezita.

*nizi.

*pracalita.

*sughana.

*tamisra.

.

*vlm.p.17 The nocturnal fiend then walked her way under the shade of the deep darkness of night. In her form of the dark mountain of Anjanagiri (unperceived by the inhabitants), she went towards the homes at the foot of Himalayas.

 

.

om

.

Group Page

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Complete YVFiles https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh.Ia?dl=0

next Canto:

FM3077 THE RIDDLES OF THE DEMONESS 1.AG17 .z33

https://www.dropbox.com/s/aaxfvrnk6x66cr3/fm3077%201.ag17%20The%20Riddles%20of%20the%20Demoness%20.z33.docx?dl=0

 

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

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


The complete YVFiles of this masterpiece can be found at



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Jiva Das

unread,
Jul 13, 2021, 6:55:49 PMJul 13
to yoga vasishtha

om

Karkatî.Crab, go forth & teach the ignorant what you have learned:

FM3077

 

DN3076 A PROBLEM WITH RULES 1.AG16

सर्ग .७६

वसिष्ठ उवाच

थ अभवद् असौ सूची कर्कटी.रक्षसी पुनः

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

निजम् आकाशम् आसाद्य किंचित्.प्रमुदिता सती

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

तत्र_एव ध्यायती तस्थौ बद्ध.पद्मासन=स्थितिः

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

अथ सा मास.षट्केन ध्यानाद्_बोधम् उपागता

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

प्रबुद्धा सा बहिर्॒ वृद्धिर् बभूव क्षुत्.परायणा ।

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

अथ सा किम् ग्रस* इति चिन्तयाम्.आस चिन्तया

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

द् आर्य.गर्हितम् द् वा न्यायेन सम्.अर्जितम्

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

सुचीः_उवाच

यदि देहम् त्यजामि_इदम् न् न्या.उपार्जितम् विना

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

यत्र लोक.क्रम.प्राप्तम् तेन भुक्तेन किम् भवेत्

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

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

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

वसिष्ठ उवाच

एवम् स्थिता मौनवती शुश्राव गगनाद् गिरम्

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

गच्छ कर्कटि मूडांस् त्वम् ज्ञानेन_श्व् अवबोधय

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

बोध्यमानो भवत्या.अपि यो बोधम् उपैष्यति

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

श्रुत्वा_त्य् अनुगृहीता_अस्मि त्वया_त्य् उक्तवती शनैः

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

अधित्यकाम् अतीत्य आशु गत्वा _उपत्यका.तटान्

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

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

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

प्रचलित.वलित.अञ्जना.चल.आभा

हिम.गिरि.पाद.निवेशितम् सु.देशम्

तत्.अनुगतवती निशाचरी सा

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

 

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

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


The complete YVFiles of this masterpiece can be found at


Jiva Das

unread,
Jul 14, 2021, 7:33:44 AMJul 14
to yoga vasishtha

Jiva Das

unread,
Jul 14, 2021, 7:44:10 AMJul 14
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