fm6095 2.dc05 FIRE-CREST'S REPOSE .z25
jivadas
work in progress .v17
work in progress .v15,16
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fm6095 2.dc05 FIRE-CREST'S REPOSE .z25
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Oॐm
FIRE-CREST'S REPOSE
zikhidhvaja.FIRECREST said—
आ-ब्रह्म-स्तम्ब.पर्यन्तम् यद्य्.अयम् भासते भ्रम: ।
A-brahma-stamba.paryantam yadi_ayam bhAsate bhrama: |
अर्थ-क्रिया-समर्थश्_च तत् कथम् दुःख-जारणम् ॥६।९५।१॥
artha-kriyA-samartha:_ca tat_katham du:kha-jAraNam ||6|95|01||
.
~jd.
A-brahma-stamba.paryantam –
from brahmA to a pillar.post =
yadi_ayam bhAsate bhrama: -
if this appears as delusion =
artha-kriyA-samartha:_ca –
x =
tat_katham du:kha-jAraNam -
how is that sorrowful decay?
From Brahmâ down to a post
if This appears as delusion
when considered as its purpose and activity
how does That become grievous and decaying?
~vlm.1 SIKHIDHWAJA said:—If the view of the whole universe is but a phantom, and our knowledge of myself, thyself and of this and that, is but an error of our mind, then why is it that should be concerned about or sorry for anything.
~sv.1 SIKHIDHVAJA asked: If all this from the Creator to the pillar is unreal, how has this real sorrow come into being?
02|Ø
एवम् जगद्-भ्रमस्य .अस्य भावनम् तावद् आततम् ।
evam jagat-bhramasya _asya bhAvanam tAvat_ Atatam |
शिली.भूतस्य शीतेन सलिलस्य.इव रूक्षता ॥६।९५।२॥
zilI.bhUtasya zItena salilasya_ iva rUkSatA ||02||
.
evam jagad-bhramasya asya –
thus of this world-delusion
bhAvanam tAvat Atatam - the becoming/experience thusly is extended = zilI-
as water in the cold turns.into ice
.
~vlm.2. Kumbha replied:—The erroneous impression of the existence of the world, has so firmly laid hold of the minds of men; as the frozen water appearing as crystal, is believed as dry land by people.
~sv.2 KUMBHA replied: This delusion of the world-existence attains expansion by its repeated affirmation: when water is frozen into a block it serves as a seat!
*jd.2 - evam jagad-bhramasya asya - thus of this world-delusion = bhAvanam tAvat Atatam - the becoming/experience thusly is extended = zilI-bhUtasya - as of a solidified nature = zItena - with cooling = salilasya iva rUkSatA - the water dryness.
#rUS ‑> #rUkSa . rough, arid, dreary, _zbr. &c.; thin, suzr.; rough to the taste, _mbh.; not greasy or oily (as food or medicine) _kathAs.; harsh, cruel (as a person or speech) _mbh. &c.
अज्ञानम् शिथिली-भूतम् एवम् नष्टम् विदुर् बुधा: । न नाशेन विना_उदेति सर्व-संस्थान-विच्युति: ॥६।९५।३॥
ajJAnam zithilI-bhUtam evam naSTam vidu:_budhA: | na nAzena vinA_udeti sarva-saMsthAna-vicyuti: ||03||
.
*jd.3
ajJAnam zithilI-bhUtam - becoming untied detachment from Ignorance/unWisdom is = evam naSTam - thus its destruction = vidur budhA: - as the wise know = na nAzena vinA udeti - there does not arise, without its destruction = sarva-saMsthAna-vicyuti: - separation from the all-construction.
~vlm.3. It is said by the learned, that the knowledge of gross matter is lost with the dispersion of ignorance; and that there is no other way of getting rid of this long contracted prejudice, withot our riddance from ignorance.
~sv. Only when ignorance is dispelled does one realise the truth; only then does the original state manifest itself. When the perception of diversity is attenuated, then this samsara ceases to be experienced and you shine in your own original glory. Thus, you are the supreme primordial being. This body, this form, etc., have come into being on account of ignorance and misunderstanding.
*jd.3 - ajJAnam zithilI-bhUtam - becoming untied detachment from Ignorance/unWisdom is = evam naSTam - thus its destruction = vidur budhA: - as the wise know = na nAzena vinA udeti - there does not arise, without its destruction = sarva-saMsthAna-vicyuti: - separation from the all-construction.
#zithilatA f. #zithilatvam looseness, laxity, relaxation, want of energy or care, indifference, languor (zIthilatAm >gam or >vraj, "to undergo indifference", be neglected)
#cyut #vicyut #vicyuti -f- विच्युतिः Falling down from, severance, separation • Miscarriage, failure; as in #garbhavicyuti गर्भविच्युतिः.
04|Ø
तनुत्वम् सर्व.बोधस्य यत्.तद् एव हि कारणम् ।
tanutvam sarva.bodhasya yat.tat_ eva hi kAraNam |
सर्ग~उपशम-सम्पत्तौ प्रतिपन्ने परे पदे ॥६।९५।४॥
sarga~upazama-sampattau pratipanne pare pade ||04||
.
tanutvam sarva.bodhasya yat - x =
tat eva hi kAraNam – for that only is the cause =
sarga~upazama-sampattau - x =
pratipanne pare pade - x.
~vlm.4. It is the acuteness of the understanding, which is the only means of our coming to the knowledge of truth; that the creation and dissolution of the world, are dependant on the will and causality of the supreme Being.
~sv. Only when ignorance is dispelled does one realise the truth; only then does the original state manifest itself. When the perception of diversity is attenuated, then this samsara ceases to be experienced and you shine in your own original glory. Thus, you are the supreme primordial being. This body, this form, etc., have come into being on account of ignorance and misunderstanding.
05|Ø
तानवम् दृश्यते यस्य तस्य .अनुक्रमत: स्वयम् ।
tAnavam dRzyate yasya tasya _anukramata: svayam |
पूर्व-संस्थान-विगमात् प्रशमो.अप्य् उपपद्यते ॥६।९५।५॥
pUrva-saMsthAna-vigamAt_ prazamo_ api_ upapadyate ||05||
.
tAnavam dRzyate - x =
yasya - x =
tasya - x =
anukramata: svayam - x =
pUrva-saMsthAna-vigamAt - x =
prazama: api_upapadyate - x.
~vlm.5. He whose understanding becomes, is sure to loose his rooted prejudice by degrees; and come to the knowledge of the nillility of the material world.
~sv. Only when ignorance is dispelled does one realise the truth; only then does the original state manifest itself. When the perception of diversity is attenuated, then this samsara ceases to be experienced and you shine in your own original glory. Thus, you are the supreme primordial being. This body, this form, etc., have come into being on account of ignorance and misunderstanding.
अनेन.एव क्रमेण_एवम् त्वम् आदि-पुरुषो_ नृप: ।
anena_eva krameNa_evam tvam Adi-puruSa:_ nRpa: |
भ्रम-आकार-उदयम् विद्धि मृगतृष्ण-अम्बुवत् स्थितम् ॥६।९५।६॥
bhrama~akAra~udayam viddhi mRgatRSNa~ambuvat sthitam ||06||
.
anena eva krameNa evam
so in this very way
tvam Adi-puruSo nRpa:
bhramAkAra~udayam viddhi
mRgatRSNAmbuvat sthitam - x =
~vlm.6. In this way of refining your mind from its prepossession of gross ideas, you will come to find the erroneous conception of a prime male (ádipurusha), as that of Brahmá (or Adam) as the first creative power, to be as false as the water in the mirage.
~sv. All these notions of a creator and of a creation of diverse beings have not been proved to be real.
\
एषा पिता-महाभावे ऽप्य् अ.सती भूत-सम्.तति: ।
न कदा.चन तत् सिद्धम् यद् अ.सिद्धेन साध्यते ॥६।९५।७॥
eSA pitAmaha~abhAve _api _asatI bhUta-saMtati: |
na kadA.cana tat siddham yat_ a.siddhena sAdhyate ||7||
.
then
without Grandfather brahmA to create it
it is unreal
:
not anywhen is that attained which when attained is unattained
.
~vlm.7. The great-grandfather of the world being a nullity, the creation of all creatures by him (who is thence called prajápatih or lord of creatures); is likewise as false and null, as it is absurd for all impossibility to come into being.
~sv. All these notions of a creator and of a creation of diverse beings have not been proved to be real.
*jd.7 – eSA – this = pitAmahA~abhAve api – even in the absence of The Grandfather = asatI bhUta-saMtati: - is unreal in all its creatures = na kadA.cana – not anywhen = tat siddham – is that attained = yat_a.siddhena sAdhyate – which unattained is attained.
08|Ø
अयम् भूत~उपलम्भो हि मृगतृष्ण~अम्ब्व् इव .उदित: ।
ayam bhUta~upalambho_ hi mRgatRSNa~ambu_iva _udita: |
विचारद् विलयम् याति शुक्तौ रजत-धीर् इव ॥६।९५।८॥
vicArat_ vilayam yAti zuktau rajata-dhI:_ iva ||08||
.
the apprehension of being is like mirage-water.
if you inquire, you put an end to it,
like seeing silver in a seashell
.
~vlm.8. The preception of a thing in esse [in being], is as false as the conception of water in the mirage; a little reflexion is enough to remove this error, like the mistake of silver in cockles and conchshells.
~sv. All these notions of a creator and of a creation of diverse beings have not been proved to be real.
*jd.8 – ayam bhUta~upalambha: hi - for this apprehension of being = mRgatRSNa~ambu iva udita: - arisen like mirage-water = vicArat vilayam yAti - inquiring brings subsidence an end to it = zuktau rajata-dhI: iva - - like the thought of silver in a shell.
09|Ø
कारणाभवत: कार्यम् अभूत्वा भवति_इति यत् ।
kAraNa~abhavata: kAryam abhUtvA bhavati_ iti yat |
मिथ्याज्ञानाद् ऋते तस्य न रूपम् उपपद्यते ॥६।९५।९॥
mithyÂjJAnAt_ Rte tasya na rUpam upapadyate ||09||
.
kAraNAbhavata: - thru the absence of cause =
kAryam abhUtvA – an effect not having come to be =
bhavati_iti – becoming so =
yat - which =
mithyAjJAnAt Rte – without false Knowledge =
tasya – of that =
na rUpam upapadyate – no form happens.
~vwv.1534/9. The effect (or phenomenon) not having come into being on account of the absence of a cause, its appearance as existing is not possible except through false knowledge.
~vlm.9. Any work which appears to exist without its cause, is only a phantom of fallacy, and has no essential form whatever in reality.
~sv.9-10 When the cause is unproven how can one take the effect to be real? All these diverse creatures are but appearances, like water in the mirage. Such a deceptive appearance ceases on being enquired into.
10|Ø
मिथ्यादृष्टि-प्रेक्षितम् तु न कदा.चन विद्यते ।
mithyÂdRSTi-prekSitam tu na kadA.cana vidyate |
मृगतृष्णा-अम्भसा केन घटका: परिपूरिता: ॥६।९५।१०॥
mRgatRSNA~ambhasA kena ghaTakA: paripUritA: ||10||
.
a false sight U can look.for
but
it is not seen.to.be anywhen
:
with mirage-water maybe you can fill your cup to running.over
?
* mithyA-dRSTi "false POV" / mithyA~adRSTi "false non.POV" – a Fuzzy  linkage that is quite at home here....
mRga-tRSNa – the animal-thirst provoked by a mirage = the mirage.
~vlm.10. Whatever is done by once erroneous knowledge or mistake of a thing, comes to be of no use to him; as the attempt to fill a pot with the water of the mirage, proves to be utterly vain.
Delusion may be seen, but it's
not seen-to-be: for how can you
fill a pot with mirage-water?
* mithyA-dRSTi-prekSitam tu a false sight may be regarded, but na kadA.cana vidyate it is not seen.to.be seen-to-be anywhen. mRgatRSNa ambhasA with mirage-water kena ghaTakA: paripUritA: how is a pot filled?
\
स्रष्टुर् आद्यस्य परमम् ब्रह्म कस्मान् न कारणम् ।
sraSTu:_Adyasya paramam brahma kasmAt_ na kAraNam |
अनन्तम् अजम् अव्यक्तम् अम्बरम् शान्तम् अच्युतम् ॥६।९५।११॥
anantam ajam avyaktam ambaram zAntam acyutam ||11||
.
sraSTur Adyasya - of the primal Projector =
paramam brahma
the Absolute Brahman,
kasmAn na kAraNam
how is there not a cause?
an-antam
boundless
a-jam
unborn
avyaktam ambaram
unmanifesting naked sky
zAntam - at peace =
acyutam - imperishable.
#sRj —> #sraSTR, #sraSTA -m.- one who emits or discharges (water &c) _mbh; a maker, author; a creator, the creator of the universe (applied to #brahmA, #ziva &c) _zvetup. • #sraSTRtA, #sraSTRtvam creatorship. ••—> #saMsraSTR one who engages in battle or contest _rv.10.103, 3; united or connected with or concerned in anything, a partaker (opp. to #paridraSTR, a beholder) _mbh • one who mixes together or commingles.
~vlm.11. Sikhidhwaja said:—Why cant we call the supreme Brahma, to be the cause of Brahmá-the first creater of the world who is called the son of God, the one unborn and without end, and the inexpressible and everlasting.
~sv.11 SIKHIDHVAJA asked: Why can it not be said that the supreme self or the infinite consciousness (Brahman) is the cause whose effect is the Creator?
12|o/
हेतुत्व~अभावतो ब्रह्म कार्यत्व~अभावतस् तथा ।
अद्वैतेन .अतिगन्त~आत्मा न च कार्यम् न कारणम् ॥६।९५।१२॥
because of the lack of causality
the brahman.Immensity
because of the lack of effectivity
thus likewise
the transcendent Self, through nonDuality, is neither effect nor cause.
हेतुत्व~अभावतो ब्रह्म कार्यत्व~अभावतस् तथा ।
hetutva~abhAvata:_ brahma kAryatva~abhAvata:_tathA |
अद्वैतेन .अतिगन्त~आत्मा न च कार्यम् न कारणम् ॥६।९५।१२॥
advaitena _atiganta~AtmA na ca kAryam na kAraNam ||12||
.
because of the lack of causality
the brahman.Immensity
because of the lack of effectivity
thus likewise
the transcendent Self, through nonDuality, is neither effect nor cause.
~vlm.—The God Brahma {brahma = the brahman.Immensity, not the God brahmA!} being neither the cause nor the effect of any action, is but an invariable unity and transcendant spirit, and is never the cause or effect of anything.
* hetutva~abhAvatas because of the lack of causality brahma the brahman.Immensity kAryatva~abhAvatas because of the lack of effectuation tathA thus likewise advaitena atiganta~atmA the transcendent Self, through nonDuality na ca kAryam na kAraNam is neither effect nor cause.
13|Ø
अकर्तृ-कर्म-करणम् अकारणम् अबीजकम् ।
a-kartR.karma.karaNam a-kAraNam a-bIjakam |
अप्रतर्क्यम् अविज्ञेयम् ब्रह्म कर्तृ कथम् भवेत् ॥६।९५।१३॥
a-pratarkyam a-vijJeyam brahma kartR katham bhavet ||13||
.
when it has no connection with the doer, doing, or the deed; when it is causeless, seedless; when it's indefinable, beyond understanding;--how then can it be said to be the Doer?
akartR-karma-karaNam
what is without doer, doing, and deed,
akAraNam abIjakam
causeless and seedless
a-pratarkyam a-vijJeyam brahma
kartR_katham bhavet
~vwv.1493. How could _brahman, the Absolute Reality, which is not a doer, action or instrument, which is causeless, without a seed, and not fit to be discussed or understood, become a creator (of the world)?
~vlm.13. How can the incomprehensible and unknowable Brahma, be designated as the creator, when he is not predicable by any of the predicates of the creator or created or as the instrument or cause of anything.
~sv. KUMBHA replied: Brahman or the supreme self is one without a second, without a cause and without an effect, for it has no reason (motivation or need) to do anything, to create anything. It is therefore not the doer, neither is there any action, instrument nor seed for such activity. Hence it is not the cause for this creation or the Creator.
कृ #kR -> #karaNa, #karaNI - making, causing (---). m. helper, assistant, N. of a caste (f. {I}); complex of sounds, i.e. word. n. making, doing, causing; action, occupation; organ, instrument; instrumentality or the instrumental case (g.); document, bond, evidence +
कृ #kR -> #kAraNa m cause, reason, the cause of anything (gen, also often loc) • instrument • motive origin, principle • a cause (in phil. i.e. that which is invariably antecedent to some product cf. samavAyi-k, asamavAyi-k, nimitta-k) • that on which an opinion or judgment is founded (a sign, mark • a proof) • agency, instrumentality, condition • "the cause of being", a father • "cause of creation", a deity • [kAraNAt, from some cause or reason • kasmAt kAraNAt, from what cause? mama-kAraNAt, for my sake • akAraNena, without a reason • yena kAraNena, because, for which reason • yasmin kAraNe, from which motive, wherefore.] - y2009.002 - kAraNamAla eg - alamkAra figures of the efficient cause:— enchainment of causes -
14|o/
अ-कारणत्वात् कार्यत्व-रहितम् तज् जगद् भवेत् ।
अ=द्वैत~ऐक्यम् अन्=आद्य्-अन्तम् तद् आद्यम् उपलम्भनम् ॥६।९५।१४॥
a-kAraNatvAt kAryatva-rahitam tat_ jagat_ bhavet |
a=dvaita~aikyam an=Adi_antam tat_ Adyam upalambhanam ||14||
.
akAraNatvAt
because of causelessness
kAryatva-rahitam
without effectivity
taj jagad bhavet
that world becomes
advaita~aikyam
non-dual oneness
anAdyantam
without beginning or end,
tad Adyam upalambhanam
that primal apprehension
.
~vlm.14. The world having no separate cause, is no separate product of any causality whatever; it is no duality but one with the unity, without its begining or end, and co-eternal with the eternal one. (Topan—God is all in all).
~sv. KUMBHA replied: Brahman or the supreme self is one without a second, without a cause and without an effect, for it has no reason (motivation or need) to do anything, to create anything. It is therefore not the doer, neither is there any action, instrument nor seed for such activity. Hence it is not the cause for this creation or the Creator.
Being causeless, this world is thus without effect, a non-dual unity. without beginning or end, the primal awareness.
15|Ø
अ-प्रतर्क्यम् अ-विज्ञेयम् तच् छिवम् शान्तम् अव्ययम् ।
a-pratarkyam a-vijJeyam tat zivam zAntam avyayam |
तत् कथम् कस्य केन.एव कर्तृ भोक्तृ कदा भवेत् ॥६।९५।१५॥
tat katham kasya kena.eva kartR bhoktR kadA bhavet ||15||
.
a-pratarkyam - unarguable =
a-vijJeyam - ununderstandable =
tat_zivam zAntam avyayam - that shiva-peaceful changelessness =
tat_katham kasya kena_eva
how is that, whose, and why?
kartR bhoktR kadA bhavet
when is there a doer or Enjoyer?
~vlm.15. He that is inconceivable and unknowable, is perfect felicity, tranquility and ever undecaying, and can never be the active or passive agent of anything, on account of the immutability of his nature.
~sv. KUMBHA replied: Brahman or the supreme self is one without a second, without a cause and without an effect, for it has no reason (motivation or need) to do anything, to create anything. It is therefore not the doer, neither is there any action, instrument nor seed for such activity. Hence it is not the cause for this creation or the Creator.
* a-pratarkyam - unarguable = a-vijJeyam - ununderstandable = tat_zivam zAntam avyayam - that shiva-peaceful changelessness = tat_katham kasya kena_eva how is that, whose, and why? kartR bhoktR kadA bhavet when is there a doer or Enjoyer?
16|Ø
अतो न.इदम् कृतम् किम्चिज् जगद्.आदि न विद्यते ।
ato na_idam kRtam kim.cit_ jagat_Adi na vidyate |
न कर्ता ऽसि न भोक्ता ऽसि सर्वम् शान्तम् अजम् शिवम् ॥६।९५।१६॥
na kartA _asi na bhoktA _asi sarvam zAntam ajam zivam ||16||
.
hence this is not made
anything like the world is not known.to.be
:
you're neither Doer nor Enjoyer
you are entirely at peace, an unborn shiva
.
~vlm.16. Hence there is nothing as a creation, and the visible world is but a nihility ...
~sv. Hence, there is no such thing as creation. You are therefore neither the doer of actions nor the enjoyer of experiences. You are the all, ever at peace, unborn and perfect.
* hence this is not made na_idam kRtam anything like the world is not known.to.be kiMcit_jagat.Adi na vidyate na kartA_asi you're not a Doer, you're not an enjoyer na bhoktA_asi entirely at peace, an unborn shiva.
17|o/
कारण-अभावत: कार्यम् न कस्य.चिद् इदम् जगत् । अ-कारणत्वात् कार्यत्वम् भ्रमाद् विद्धि त्व्_इदम् जगत् ॥६।९५।१७॥
kAraNa~abhAvata: kAryam na kasya.cid idam jagat | a-kAraNatvAt kAryatvam bhramAt_viddhi tu_idam jagat ||17||
.
because it has no cause, this world is not, in any way, effect.
lacking causation, such effectuation is delusion too.
.
~vwv.1535/17. On account of the absence of a cause, this world is not the work of anybody. Due to the absence of causality, there is also the absence of effect. Know this world as (appearing) on account of delusion.
~vlm.17. There being no causal power, the world is not the production of any body; it is our error only that this world as a production without any assignable cause.
~sv. Since there is no cause (reason for creation), there is no effect known as the world; the world-appearance is but delusion.
#kR ‑> #kara ‑> #karaNa deed ‑> #kAraNa effect #kArya action
18|o/
अकार्यत्वाच्_च न.अस्त्य्_एतत् सर्ग इत्थम् न विद्यते ।
यदा न कस्य.चित् कार्यम् कारणस्य जगत् तदा ॥६।९५।१८॥
akAryatvAc_ca na_asti_etat sarga ittham na vidyate |
yadA na kasya.cit_kAryam kAraNasya jagat_tadA ||18||
.
akAryatvAt_ca na_asti_etat sarga - x =
ittham na vidyate - x =
yadA na kasya.cit_kAryam - when not of anything is there effect =
kAraNasya jagat tadA - x.
~vlm.18. The uncaused world is the product of nothing, and therefore nothing in itself; for if it be the production of nobody, it is a nullity like its cause also.
~sv. Hence, there is no such thing as creation. You are therefore neither the doer of actions nor the enjoyer of experiences. You are the all, ever at peace, unborn and perfect. Since there is no cause (reason for creation), there is no effect known as the world; the world-appearance is but delusion.
19|Ø
पदार्थ-भाव-संसिद्धिस् तत् सिद्धौ कस्य वेदनम् ।
padArtha-bhAva-saMsiddhi:_ tat siddhau kasya vedanam |
एवम् तु वेदनाभावे नास्त्य् अहंत्वस्य कारणम् ॥६।९५।१९॥
evam tu vedanÂbhAve na.asti _ahaMtvasya kAraNam ||19||
अत: शुद्धो विमुक्तो ऽसि का.एव .उक्तिर् बन्ध.मोक्षयो: ।
ata: zuddho_ vimukto_asi kA_eva_ukti:_bandha.mokSayo: |
.
~jd.padArtha-bhAva-saMsiddhi: - something becoming fully established =
tat siddhau kasya vedanam – that in whose power is knowing=
evam tu vedanAbhAve – so however in the absence of knowing =
na asti ahaMtvasya kAraNam – there is no cause of "I"dentity =
ata: zuddha: vimukta: asi - so you are pure and released =
kA eva ukti: bandha.mokSayo: - where are Bondage and Freedom then?
~vlm.19. The non-existence of anything or the not being of everything (except that of the supreme Being), being proved as a certain truth; we can have no conception of anything, and the absence of such conception, it is in vain to suppose the existence of an egoism or tuism.
~sv. SIKHIDHVAJA said: Lord, by the wise and well-reasoned words which you have uttered I have been fully awakened. I realise that, since there is no cause, Brahman is not the doer of anything nor the creator of anything.
#muc ‑> #vimuc ‑> #vimukta‑ विमुक्त -p.p. -Set free, released, liberated. • Abandoned, given up, quitted, left, let loose • Freed from.
*~jd.padArtha-bhAva-saMsiddhi: - something becoming fully established = tat siddhau kasya vedanam – that in whose power is knowing= evam tu vedanAbhAve – so however in the absence of knowing = na asti ahaMtvasya kAraNam – there is no cause of "I"dentity = ata: zuddha: vimukta: asi - so you are pure and released = kA eva ukti: bandha.mokSayo: - where are Bondage and Freedom then?
FIRECREST said—
20|Ø
बुद्धो.अस्मि भगवन् युक्ति.युक्तम् उक्तम् त्वया .उत्तमम् ॥६।९५॥२०॥
buddha:_ asmi bhagavan yukti.yuktam uktam tvayA _uttamam |||20||
.
I am awakened, Lord, I've heard the Highest reasoning from you
.
~vlm.20. Sikhidhwaja said:—Sir, I now perceive the truth, and find the reasonableness of all that you have said; I see now that I am the pure and free soul, and quite aloof of any bondage or its liberation from bonds.
~sv. SIKHIDHVAJA said: Lord, by the wise and well-reasoned words which you have uttered I have been fully awakened.
~jd. buddha: asmi bhagavan - I am awakened, Lord = yuktiyuktam uktam tvayA_uttamam - having heard the Highest from you convincingly.
21|o/
कारणाभावत: कर्तृ न.इदम् ब्रह्मेति वेद्म्य्.अहम् ।
कर्त्रभावाज् जगन्_न.अस्ति तेन न.अस्ति पदार्थ-दृक् ॥६।९५।२१॥
kAraNAbhAvata: kartR na_idam brahmeti vedmi_aham |
kartrabhAvAj_jagan_na_asti tena na_asti padArtha-dRk ||21||
.
~jd.
kAraNa~abhAvata: -
thru the absence of a cause =
kartR na idam brahmA
the doer is not brahmA
iti vedmi aham – so I know =
kartR-abhAvAt – thru the lack of a doer =
jagat na asti
the world is not
tena na asti padArtha-dRk – x.
~vlm.21. I understand Brahma as no cause of anything, for his entire want of causulity; and the world is a nullity for its want of a cause; and therefore there is no being whatever which we reckon as a category.
~sv. SIKHIDHVAJA said: Lord, by the wise and well-reasoned words which you have uttered I have been fully awakened. I realise that, since there is no cause, Brahman is not the doer of anything nor the creator of anything.
22|o/
न.अतश्_चित्त.आदि तद् बीजम् न.अतो_sहन्ता.आदि किम्.चन ।
एवम्.स्थिते विशुद्धो_sस्मि विबुद्धो_sस्मि शिवो_sस्मि वा ॥६।९५।२२॥
na_ata:_citta~Adi tat_bIjam na_ata:_ahantA~Adi kim.cana |
evam.sthite vizuddha:_asmi vibuddha:_asmi zivo_asmi vA ||22||
.
in such a state, I am pure;
I am totally awakened, or, in other words,
I am Shiva.
hence Chitta &c the affective complex is not the seed of That
nor too Ahantâ &c the "I"-complex anyhow
when so-situate
I am pure/clear
I am fully awakened
or—in other words--I am _ziva.
na atas citta~Adi tat bIjam - x =
na_ato_ahantA~Adi kim.cana - x =
evam.sthite vizuddha: asmi - x =
vibuddha: asmi - x =
ziva: asmi vA – x.
~vlm.22. Thence there is no such category as the mind or its seed, nor its growth nor decay; I therefore bow down to myself of which alone I have a consciousness in me.
~sv. Hence, there is no mind nor an egosense. Such being the case, I am pure, I am awakened. I salute my self, there is naught which is the object of my consciousness.
Affective mind is not the seed of That,
nor is Egoity.
23|o/
मनो_ मह्यम् परम् चेत्यम् न किम्.चिद् इति बोधित: ।
पदार्थ-वेदनाद् इत्थम् असद् एव.अवभासते ।
अहम् आद्यन्तम् एतेन शान्तम् आसे ख-कोशवत् ॥६।९५।२३॥
mana:_ mahyam param cetyam na kim.cit_iti bodhita: |
padArtha-vedanAt_ittham asat_eva_avabhAsate | aham Adyantam etena zAntam Ase kha-kozavat ||23||
.
~jd.
manas mahyam param cetyam - x =
na kim.cit_iti bodhita: - x =
padArtha-vedanAt ittham x
asat eva avabhAsate – is only projection of unreality =
aham Adyantam etena zAntam Ase kha-kozavat - x.
~vlm.23. I am alone conscious of myself, existence in myself and have no real knowledge of any else beside me, and which appear as fleeting clouds in the womb of the sky.
~sv. Hence, there is no mind nor an egosense. Such being the case, I am pure, I am awakened. I salute my self, there is naught which is the object of my consciousness.
24|o/
जगत्-पदार्थ-प्रविभाग-दृष्टि:
jagat-padArtha-pravibhAga-dRSTi:
स=देश-दिक्-काल-कला-क्रियौघा ।
sa=deza-dik-kAla-kalA-kriyaughA |
अहो नु कालेन चिरेण शान्ता
aho nu kAlena cireNa zAntA
ब्रह्मैव शान्तम् स्थितम् अव्ययात्म ॥६।९५।२४॥
brahmaiva zAntam sthitam avyayAtma ||24||
.
jagat-padArtha-pravibhAga-dRSTi: - x =
sa=deza-dik-kAla-kalA-kriyA-oghA - x =
aho nu kAlena cireNa zAntA - x =
brahma eva zAntam sthitam avyayAtma – x.
#pravibhAga
~vlm.24. The distinct knowledge of the different categories of time, place, action in the world, is now entirely blended in the knowledge of the unity of the tranquil spirit of brahmA (which composes all varities in itself).
~sv. Hence, there is no mind nor an egosense. Such being the case, I am pure, I am awakened. I salute my self, there is naught which is the object of my consciousness.
25|o/
शाम्यामि निर्वामि परिस्थितो_sस्मि
zAmyAmi nirvAmi paristhito_asmi
न यामि न.उदेमि न च.अस्तम् एमि ।
na yAmi na_udemi na ca_astam emi |
तिष्ठामि तिष्ठ स्व.यथा-स्थित=आत्मा
tiSThAmi tiSTha sva.yathA-sthita=AtmA
शिवम् शुभम् पावन-मौनम् अस्मि ॥६।९५।२५॥
zivam zubham pAvana-maunam asmi ||25||
.
~jd.
I'm at peace, I'm free, I'm all around, I do
not proceed, I don't go.to rising nor go.to
setting. I rest. Rest, my own self just as you
are. I am #ziva the Splendid, the silent Air.
zAmyAmi - I am at peace =
nirvAmi - I am free (nirvANa) =
paristhita:_asmi - I'm all around =
na yAmi - I don't proceed =
na_udemi - I don't go.to up (rising) =
na ca_astam emi - nor go.to setting =
tiSThAmi - I rest. =
tiSTha – rest =
sva.yathA-sthita=AtmA - x =
zivam zubham - my own self just as you are =
pAvana-maunam asmi - I am ziva the Splendid, the silent Air.
~vlm.25. I am tranquil, calm and quiet and settled in the spirit of God; I do not rise nor fall from nor move about this prop. [? das....@gmail.com ] I remain as you do in immovable spirit of god, which is all quiet, holiness and felicity in itself.
~AB. parita: pUrNabhAvena sthito'smi ... ||
oॐm
DAILY READINGS wd 6 December
fm4029.1.dc06 Canto 4.29 On "I"dentity .z34
https://www.dropbox.com/s/xyhw8q21to5n9nu/fm4029%201.dc06%20On%20Identity%20.z34.docx?dl=0
fm6096 2.dc06-07 Firecrest's Realization .z52
fm7198 3.dc05-06 On samatA.Sameness .z44
https://www.dropbox.com/s/e3q4r6mas4izzs1/fm7198%203.dc05-06%20On%20samatA.Sameness%20.z44.docx?dl=0
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
Oॐm
+++
Jiva Das
FM6095 FIRE.CREST'S REPOSE 2.DC05 .z25
https://www.dropbox.com/s/3yk40tgruwb6qhg/fm6095%202.dc05%20FIRE-CREST%27S%20REPOSE%20.z25.docx?dl=0
FM.6.50-FM.6.99
https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50-FM.6.99.docx?dl=0
FM.6.95 FIRE.CREST'S REPOSE 2.DC05
सर्ग ६.९५
sarga 6.95
शिखि.ध्वज उवाच ।
zikhi.dhvaja* uvAca |
आ-ब्रह्म-स्तम्ब.पर्यन्तम् यदि_अयम् भासते भ्रमः ।
A-brahma-stamba.paryantam yadi_ayam bhAsate bhrama: |
अर्थ-क्रिया-समर्थः_च तत् कथम् दुःख-जारणम् ॥६।९५।०१॥
artha-kriyA-samartha:_ca tat katham du:kha-jAraNam ||6|95|01||
कुम्भ उवाच ।
kumbha* uvAca |
एवम् जगत्-भ्रमस्य_अस्य भावनम् तावत् आततम् ।
evam jagat-bhramasyAsya bhAvanam tAvat Atatam |
शिली.भूतस्य शीतेन सलिलस्य_इव रूक्षता ॥६।९५।०२॥
zilI.bhUtasya zItena salilasya_iva rUkSatA ||6|95|02||
अज्ञानम् शिथिली.भूतम् एवम् नष्टम् विदुः बुधाः ।
ajJAnam zithilI.bhUtam evam naSTam vidu: budhA: |
न नाशेन विना_उदेति सर्व-संस्थान-विच्युतिः ॥६।९५।०३॥
na nAzena vinA_udeti sarva-saMsthAna-vicyuti: ||6|95|03||
तनुत्वम् सर्व.बोधस्य यत्.तत्_एव हि कारणम् ।
tanutvam sarva.bodhasya yat.tat_eva hi kAraNam |
सर्ग~उपशम-सम्पत्तौ प्रतिपन्ने परे पदे ॥६।९५।०४॥
sargopazama-sampattau pratipanne pare pade ||6|95|04||
तानवम् दृश्यते यस्य तस्य_अनुक्रमतः स्वयम् ।
tAnavam dRzyate yasya tasyAnukramata: svayam |
पूर्व-संस्थान-विगमात् प्रशमः_अपि_उपपद्यते ॥६।९५।०५॥
pUrva-saMsthAna-vigamAt prazama:_api_upapadyate ||6|95|05||
अनेन_एव क्रमेण_एवम् त्वम् आदि-पुरुषः नृपः ।
anena_eva krameNa_evam tvam Adi-puruSa: nRpa: |
भ्रम~आकार~उदयम् विद्धि मृगतृष्ण~अम्बुवत् स्थितम् ॥६।९५।०६॥
bhrama~AkArodayam viddhi mRgatRSNa~ambuvat sthitam ||6|95|06||
एषा पितामह~अभावे_अपि_असती भूत-संततिः ।
eSA pitAmaha~abhAve_api_asatI bhUta-saMtati: |
न कदा.चन तत् सिद्धम् यत् अ-सिद्धेन साध्यते ॥६।९५।७॥
na kadA.cana tat siddham yat a-siddhena sAdhyate ||6|95|7||
अयम् भूत~उपलम्भः_हि मृगतृष्ण~अम्बु_इव_उदितः ।
ayam bhUtopalambha:_hi mRgatRSNa~ambu_iva_udita: |
विचारत्_विलयम् याति शुक्तौ रजत-धीः इव ॥६।९५।०८॥
vicArat_vilayam yAti zuktau rajata-dhI: iva ||6|95|08||
कारण~अभवतः कार्यम् अभूत्वा भवति_इति यत् ।
kAraNa~abhavata: kAryam abhUtvA bhavati_iti yat |
मिथ्याज्ञानात् ऋते तस्य न रूपम् उपपद्यते ॥६।९५।०९॥
mithyAjJAnAt Rte tasya na rUpam upapadyate ||6|95|09||
मिथ्यादृष्टि-प्रेक्षितम् तु न कदा.चन विद्यते ।
mithyAdRSTi-prekSitam tu na kadA.cana vidyate |
मृगतृष्णा~अम्भसा केन घटकाः परिपूरिताः ॥६।९५।१०॥
mRgatRSNA~ambhasA kena ghaTakA: paripUritA: ||6|95|10||
स्रष्टुः_आद्यस्य परमम् ब्रह्म कस्मात् न कारणम् ।
sraSTu:_Adyasya paramam brahma kasmAt na kAraNam |
अनन्तम् अजम् अव्यक्तम् अम्बरम् शान्तम् अच्युतम् ॥६।९५।११॥
anantam ajam avyaktam ambaram zAntam acyutam ||6|95|11||
हेतुत्व~अभावतः_ब्रह्म कार्यत्व~अभावतः_तथा ।
hetutva~abhAvata:_brahma kAryatva~abhAvata:_tathA |
अद्वैतेन_अतिगन्त.आत्मा न च कार्यम् न कारणम् ॥६।९५।१२॥
advaitenAtiganta.AtmA na ca kAryam na kAraNam ||6|95|12||
अ-कर्तृ.कर्म.करणम् अ-कारणम् अ-बीजकम् ।
a-kartR.karma.karaNam a-kAraNam a-bIjakam |
अ-प्रतर्क्यम् अ-विज्ञेयम् ब्रह्म कर्तृ कथम् भवेत् ॥६।९५।१३॥
a-pratarkyam a-vijJeyam brahma kartR katham bhavet ||6|95|13||
अ-कारणत्वात् कार्यत्व-रहितम् तत् जगत् भवेत् ।
a-kAraNatvAt kAryatva-rahitam tat jagat bhavet |
अ=द्वैत~ऐक्यम् अन्=आदि.अन्तम् तत् आद्यम् उपलम्भनम् ॥६।९५।१४॥
a=dvaita~aikyam an=Adi.antam tat Adyam upalambhanam ||6|95|14||
अ-प्रतर्क्यम् अ-विज्ञेयम् तत् शिवम् शान्तम् अव्ययम् ।
a-pratarkyam a-vijJeyam tat zivam zAntam avyayam |
तत् कथम् कस्य केन_एव कर्तृ भोक्तृ कदा भवेत् ॥६।९५।१५॥
tat katham kasya kena_eva kartR bhoktR kadA bhavet ||6|95|15||
अतो न_इदम् कृतम् किम्चित् जगत्.आदि न विद्यते ।
ato na_idam kRtam kimcit jagat.Adi na vidyate |
न कर्ता_असि न भोक्ता_असि सर्वम् शान्तम् अजम् शिवम् ॥६।९५।१६॥
na kartA_asi na bhoktA_asi sarvam zAntam ajam zivam ||6|95|16||
कारण~अभावतः कार्यम् न कस्य.चित् इदम् जगत् ।
kAraNa~abhAvata: kAryam na kasya.cit idam jagat |
अ-कारणत्वात् कार्यत्वम् भ्रमात् विद्धि तु_इदम् जगत् ॥६।९५।१७॥
a-kAraNatvAt kAryatvam bhramAt viddhi tu_idam jagat ||6|95|17||
अकार्यत्वात्_च न_अस्ति_एतत् सर्ग* इत्थम् न विद्यते ।
akAryatvAt_ca nAsti_etat sarga* ittham na vidyate |
यदा न कस्य.चित् कार्यम् कारणस्य जगत् तदा ॥६।९५।१८॥
yadA na kasya.cit kAryam kAraNasya jagat tadA ||6|95|18||
पदार्थ-भाव-संसिद्धिः तत् सिद्धौ कस्य वेदनम् ।
padArtha-bhAva-saMsiddhi: tat siddhau kasya vedanam |
एवम् तु वेदनाभावे न_अस्ति_अहम्त्वस्य कारणम् ॥६।९५।१९॥
evam tu vedanAbhAve nAsti_ahamtvasya kAraNam ||6|95|19||
अतः शुद्धः_विमुक्तः_असि का_एव_उक्तिः बन्ध.मोक्षयोः ।
ata: zuddha:_vimukta:_asi kA_eva_ukti: bandha.mokSayo: |
शिखि.ध्वज उवाच ।
zikhi.dhvaja* uvAca |
बुद्धः_अस्मि भगवन् युक्ति.युक्तम् उक्तम् त्वया_उत्तमम् ॥६।९५।।२०॥
buddha:_asmi bhagavan yukti.yuktam uktam tvayA_uttamam ||6|95||20||
कारण~अभावतः कर्तृ न_इदम् ब्रह्मा_इति वेद्मि_अहम् ।
kAraNa~abhAvata: kartR na_idam brahmA_iti vedmi_aham |
कर्तृ~अभावात् जगत्_न_अस्ति तेन न_अस्ति पदार्थ-दृक् ॥६।९५।२१॥
kartR~abhAvAt jagat_nAsti tena nAsti padArtha-dRk ||6|95|21||
न_अतः_चित्त.आदि तत् बीजम् न_अतः_अहन्ता.आदि किम्चन ।
nAta:_citta.Adi tat bIjam nAta:_ahantA.Adi kimcana |
एवम्.स्थिते विशुद्धः_अस्मि विबुद्धः_अस्मि शिवः_अस्मि वा ॥६।९५।२२॥
evam.sthite vizuddha:_asmi vibuddha:_asmi ziva:_asmi vA ||6|95|22||
मनः_मह्यम् परम् चेत्यम् न किम्चित्_इति बोधितः ।
mana:_mahyam param cetyam na kimcit_iti bodhita: |
पदार्थ-वेदनात्_इत्थम् असत्_एव_अवभासते ।
padArtha-vedanAt_ittham asat_evAvabhAsate |
अहम् आद्यन्तम् एतेन शान्तम् आसे ख-कोशवत् ॥६।९५।२३॥
aham Adyantam etena zAntam Ase kha-kozavat ||6|95|23||
जगत्-पदार्थ-प्रविभाग-दृष्टिः
jagat-padArtha-pravibhAga-dRSTi:
स=देश-दिक्-काल-कला-क्रिया~ओघा ।
sa=deza-dik-kAla-kalA-kriyA~oghA |
अहो नु कालेन चिरेण शान्ता
aho nu kAlena cireNa zAntA
ब्रह्म_एव शान्तम् स्थितम् अव्यय.आत्म ॥६।९५।२४॥
brahma_eva zAntam sthitam avyaya.Atma ||6|95|24||
शाम्यामि निर्वामि परिस्थितः_अस्मि
zAmyAmi nirvAmi paristhita:_asmi
न यामि न_उदेमि न च_अस्तम् एमि ।
na yAmi na_udemi na cAstam emi |
तिष्ठामि तिष्ठ स्व.यथास्थित=आत्मा
tiSThAmi tiSTha sva.yathAsthita=AtmA
शिवम् शुभम् पावन-मौनम् अस्मि ॥६।९५।२५॥
zivam zubham pAvana-maunam asmi ||6|95|25||
||
Oॐm
FM.6.95
FIRE-CREST'S REPOSE
FIRECREST said—
आ-ब्रह्म-स्तम्ब.पर्यन्तम् यदि_अयम् भासते भ्रमः ।
A-brahma-stamba.paryantam yadi_ayam bhAsate bhrama: |
अर्थ-क्रिया-समर्थः_च तत् कथम् दुःख-जारणम् ॥६।९५।०१॥
artha-kriyA-samartha:_ca tat katham du:kha-jAraNam ||6|95|01||
.
* A-brahma-stamba.paryantam – from brahmA to a pillar.post =
yadi_ayam bhAsate bhrama: - if this appears as delusion =
artha-kriyA-samartha:_ca – x =
tat_katham du:kha-jAraNam - how is that sorrowful decay?
From Brahmâ down to a post
if This appears as delusion
when considered as its purpose and activity
how does That become grievous and decaying?
*vlm.1 SIKHIDHWAJA said:—If the view of the whole universe is but a phantom, and our knowledge of myself, thyself and of this and that, is but an error of our mind, then why is it that should be concerned about or sorry for anything.
*sv.1 SIKHIDHVAJA asked: If all this from the Creator to the pillar is unreal, how has this real sorrow come into being?
CHU'DA'LA' / KUMBHA.POT said—
एवम् जगत्-भ्रमस्य_अस्य भावनम् तावत् आततम् ।
evam jagat-bhramasyAsya bhAvanam tAvat Atatam |
शिली.भूतस्य शीतेन सलिलस्य_इव रूक्षता ॥६।९५।०२॥
zilI.bhUtasya zItena salilasya_iva rUkSatA ||6|95|02||
.
evam jagad-bhramasya asya –
thus of this world-delusion
bhAvanam tAvat Atatam - the becoming/experience thusly is extended = zilI-
as water in the cold turns.into ice
.
*vlm.2. Kumbha replied:—The erroneous impression of the existence of the world, has so firmly laid hold of the minds of men; as the frozen water appearing as crystal, is believed as dry land by people.
*sv.2 KUMBHA replied: This delusion of the world-existence attains expansion by its repeated affirmation: when water is frozen into a block it serves as a seat!
* evam jagad-bhramasya asya - thus of this world-delusion = bhAvanam tAvat Atatam - the becoming/experience thusly is extended = zilI-bhUtasya - as of a solidified nature = zItena - with cooling = salilasya iva rUkSatA - the water dryness.
#rUS ‑> #rUkSa . rough, arid, dreary,_zbr. &c.; thin, suzr.; rough to the taste,_mbh.; not greasy or oily (as food or medicine)_kathAs.; harsh, cruel (as a person or speech)_mbh. &c.
अज्ञानम् शिथिली.भूतम् एवम् नष्टम् विदुः बुधाः ।
ajJAnam zithilI.bhUtam evam naSTam vidu: budhA: |
न नाशेन विना_उदेति सर्व-संस्थान-विच्युतिः ॥६।९५।०३॥
na nAzena vinA_udeti sarva-saMsthAna-vicyuti: ||6|95|03||
.
* ajJAnam zithilI-bhUtam - becoming untied detachment from Ignorance/unWisdom is = evam naSTam - thus its destruction = vidur budhA: - as the wise know = na nAzena vinA udeti - there does not arise, without its destruction = sarva-saMsthAna-vicyuti: - separation from the all-construction.
*vlm.3. It is said by the learned, that the knowledge of gross matter is lost with the dispersion of ignorance; and that there is no other way of getting rid of this long contracted prejudice, withot our riddance from ignorance.
*sv. Only when ignorance is dispelled does one realise the truth; only then does the original state manifest itself. When the perception of diversity is attenuated, then this samsara ceases to be experienced and you shine in your own original glory. Thus, you are the supreme primordial being. This body, this form, etc., have come into being on account of ignorance and misunderstanding.
धा #dhA - #samAdhA - The prepositions that generally occur with this root in the work are #saMdhA, #AdhA, #samAdhA, #anusaMdhA, & #anuvidhA. The most frequently used preposition however is samAdhA - which occurs in the noun form of #samAdhAna in the sense of #dhyAna, "concentration" or samAdhi, "meditation". At one place it means "to keep", "to preserve a secret", etc. (<rahasyam zRNu bho rAjan | codita: saMdadhAsi_idam adya sAvadhAna-para: kSaNam> fm7157.002) a very uncommon sense, while at another it means "to keep in mind", "have in view (<phala-saMdhIni> fm5018.016) which again is very uncommon. Usually we have #abhisaMdhA in the sense "to intend", "to have in view". The omission of abhi in the present instance is quite peculiar. #anudhA & #samdhA occur several times in the sense "to think of".
#zithilatA f. #zithilatvam looseness, laxity, relaxation, want of energy or care, indifference, languor (zIthilatAm >gam or >vraj, "to undergo indifference", be neglected)
#cyut #vicyut #vicyuti -f- विच्युतिः Falling down from, severance, separation • Miscarriage, failure; as in #garbhavicyuti गर्भविच्युतिः.
*jd.3 - ajJAnam zithilI-bhUtam - becoming untied detachment from Ignorance/unWisdom is = evam naSTam - thus its destruction = vidur budhA: - as the wise know = na nAzena vinA udeti - there does not arise, without its destruction = sarva-saMsthAna-vicyuti: - separation from the all-construction.
तनुत्वम् सर्व.बोधस्य यत्.तत्_एव हि कारणम् ।
tanutvam sarva.bodhasya yat.tat_eva hi kAraNam |
सर्ग~उपशम-सम्पत्तौ प्रतिपन्ने परे पदे ॥६।९५।०४॥
sargopazama-sampattau pratipanne pare pade ||6|95|04||
.
tanutvam sarva.bodhasya yat
tat eva hi kAraNam – for that only is the cause =
sargopazama-sampattau
pratipanne pare pade - x.
*vlm.4. It is the acuteness of the understanding, which is the only means of our coming to the knowledge of truth; that the creation and dissolution of the world, are dependant on the will and causality of the supreme Being.
*sv. Only when ignorance is dispelled does one realise the truth; only then does the original state manifest itself. When the perception of diversity is attenuated, then this samsara ceases to be experienced and you shine in your own original glory. Thus, you are the supreme primordial being. This body, this form, etc., have come into being on account of ignorance and misunderstanding.
तानवम् दृश्यते यस्य तस्य_अनुक्रमतः स्वयम् ।
tAnavam dRzyate yasya tasyAnukramata: svayam |
पूर्व-संस्थान-विगमात् प्रशमः_अपि_उपपद्यते ॥६।९५।०५॥
pUrva-saMsthAna-vigamAt prazama:_api_upapadyate ||6|95|05||
.
tAnavam dRzyate
yasya
tasya
anukramata: svayam
pUrva-saMsthAna-vigamAt
prazama: api_upapadyate - x.
*vlm.5. He whose understanding becomes, is sure to loose his rooted prejudice by degrees; and come to the knowledge of the nillility of the material world.
*sv. Only when ignorance is dispelled does one realise the truth; only then does the original state manifest itself. When the perception of diversity is attenuated, then this samsara ceases to be experienced and you shine in your own original glory. Thus, you are the supreme primordial being. This body, this form, etc., have come into being on account of ignorance and misunderstanding.
अनेन_एव क्रमेण_एवम् त्वम् आदि-पुरुषः नृपः ।
anena_eva krameNa_evam tvam Adi-puruSa: nRpa: |
भ्रम~आकार~उदयम् विद्धि मृगतृष्ण~अम्बुवत् स्थितम् ॥६।९५।०६॥
bhrama~AkArodayam viddhi mRgatRSNa~ambuvat sthitam ||6|95|06||
.
anena eva krameNa evam
so in this very way
tvam Adi-puruSo nRpa:
bhramAkArodayam viddhi
mRgatRSNAmbuvat sthitam
*vlm.6. In this way of refining your mind from its prepossession of gross ideas, you will come to find the erroneous conception of a prime male (ádipurusha), as that of Brahmá (or Adam) as the first creative power, to be as false as the water in the mirage.
*sv. All these notions of a creator and of a creation of diverse beings have not been proved to be real.
एषा पितामह~अभावे_अपि_असती भूत-संततिः ।
eSA pitAmaha~abhAve_api_asatI bhUta-saMtati: |
न कदा.चन तत् सिद्धम् यत् अ-सिद्धेन साध्यते ॥६।९५।७॥
na kadA.cana tat siddham yat a-siddhena sAdhyate ||6|95|7||
.
* eSA – this = pitAmahA~abhAve api – even in the absence of The Grandfather = asatI bhUta-saMtati: - is unreal in all its creatures = na kadA.cana – not anywhen = tat siddham – is that attained = yat_a.siddhena sAdhyate – which unattained is attained.
then
without Grandfather brahmA to create it
it is unreal
:
not anywhen is that attained which when attained is unattained
.
*vlm.7. The great-grandfather of the world being a nullity, the creation of all creatures by him (who is thence called prajápatih or lord of creatures); is likewise as false and null, as it is absurd for all impossibility to come into being.
*sv. All these notions of a creator and of a creation of diverse beings have not been proved to be real.
*jd.7 – eSA – this = pitAmahA~abhAve api – even in the absence of The Grandfather = asatI bhUta-saMtati: - is unreal in all its creatures = na kadA.cana – not anywhen = tat siddham – is that attained = yat_a.siddhena sAdhyate – which unattained is attained.
अयम् भूत~उपलम्भः_हि मृगतृष्ण~अम्बु_इव_उदितः ।
ayam bhUtopalambha:_hi mRgatRSNa~ambu_iva_udita: |
विचारत्_विलयम् याति शुक्तौ रजत-धीः इव ॥६।९५।०८॥
vicArat_vilayam yAti zuktau rajata-dhI: iva ||6|95|08||
.
the apprehension of being is like mirage-water.
if you inquire, you put an end to it,
like seeing silver in a seashell
.
* ayam bhUtopalambha: hi - for this apprehension of being = mRgatRSNa~ambu iva udita: - arisen like mirage-water = vicArat vilayam yAti - inquiring brings subsidence an end to it = zuktau rajata-dhI: iva - - like the thought of silver in a shell.
*vlm.8. The preception of a thing in esse [in being], is as false as the conception of water in the mirage; a little reflexion is enough to remove this error, like the mistake of silver in cockles and conchshells.
*sv. All these notions of a creator and of a creation of diverse beings have not been proved to be real.
*jd.8 – ayam bhUtopalambha: hi - for this apprehension of being = mRgatRSNa~ambu iva udita: - arisen like mirage-water = vicArat vilayam yAti - inquiring brings subsidence an end to it = zuktau rajata-dhI: iva - - like the thought of silver in a shell.
कारण~अभवतः कार्यम् अभूत्वा भवति_इति यत् ।
kAraNa~abhavata: kAryam abhUtvA bhavati_iti yat |
मिथ्याज्ञानात् ऋते तस्य न रूपम् उपपद्यते ॥६।९५।०९॥
mithyAjJAnAt Rte tasya na rUpam upapadyate ||6|95|09||
.
kAraNAbhavata: - thru the absence of cause =
kAryam abhUtvA – an effect not having come to be =
bhavati_iti – becoming so =
yat - which =
mithyAjJAnAt Rte – without false Knowledge =
tasya – of that =
na rUpam upapadyate – no form happens.
*vwv.1534/9. The effect (or phenomenon) not having come into being on account of the absence of a cause, its appearance as existing is not possible except through false knowledge.
*vlm.9. Any work which appears to exist without its cause, is only a phantom of fallacy, and has no essential form whatever in reality.
*sv.9-10 When the cause is unproven how can one take the effect to be real? All these diverse creatures are but appearances, like water in the mirage. Such a deceptive appearance ceases on being enquired into.
मिथ्यादृष्टि-प्रेक्षितम् तु न कदा.चन विद्यते ।
mithyAdRSTi-prekSitam tu na kadA.cana vidyate |
मृगतृष्णा~अम्भसा केन घटकाः परिपूरिताः ॥६।९५।१०॥
mRgatRSNA~ambhasA kena ghaTakA: paripUritA: ||6|95|10||
.
* mithyA-dRSTi-prekSitam tu a false sight may be regarded, but na kadA.cana vidyate it is not seen.to.be seen-to-be anywhen. mRgatRSNa ambhasA with mirage-water kena ghaTakA: paripUritA: how is a pot filled?
a false sight U can look.for
but
it is not seen.to.be anywhen
:
with mirage-water maybe you can fill your cup to running.over
?
* mithyA-dRSTi "false POV" / mithyA~adRSTi "false non.POV" – a Fuzzy  linkage that is quite at home here....
mRga-tRSNa – the animal-thirst provoked by a mirage = the mirage.
*vlm.10. Whatever is done by once erroneous knowledge or mistake of a thing, comes to be of no use to him; as the attempt to fill a pot with the water of the mirage, proves to be utterly vain.
Delusion may be seen, but it's
not seen-to-be: for how can you
fill a pot with mirage-water?
* mithyA-dRSTi-prekSitam tu a false sight may be regarded, but na kadA.cana vidyate it is not seen.to.be seen-to-be anywhen. mRgatRSNa ambhasA with mirage-water kena ghaTakA: paripUritA: how is a pot filled?
स्रष्टुः_आद्यस्य परमम् ब्रह्म कस्मात् न कारणम् ।
sraSTu:_Adyasya paramam brahma kasmAt na kAraNam |
अनन्तम् अजम् अव्यक्तम् अम्बरम् शान्तम् अच्युतम् ॥६।९५।११॥
anantam ajam avyaktam ambaram zAntam acyutam ||6|95|11||
.
sraSTur Adyasya - of the primal Projector =
paramam brahma
the Absolute Brahman,
kasmAn na kAraNam
how is there not a cause?
an-antam
boundless
a-jam
unborn
avyaktam ambaram
unmanifesting naked sky
zAntam - at peace =
acyutam - imperishable.
#sRj —> #sraSTR, #sraSTA -m.- one who emits or discharges (water &c)_mbh; a maker, author; a creator, the creator of the universe (applied to #brahmA, #ziva &c)_zvetup. • #sraSTRtA, #sraSTRtvam creatorship. ••—> #saMsraSTR one who engages in battle or contest_rv.10.103, 3; united or connected with or concerned in anything, a partaker (opp. to #paridraSTR, a beholder)_mbh • one who mixes together or commingles.
*vlm.11. Sikhidhwaja said:—Why cant we call the supreme Brahma, to be the cause of Brahmá-the first creater of the world who is called the son of God, the one unborn and without end, and the inexpressible and everlasting.
*sv.11 SIKHIDHVAJA asked: Why can it not be said that the supreme self or the infinite consciousness (Brahman) is the cause whose effect is the Creator?
हेतुत्व~अभावतः_ब्रह्म कार्यत्व~अभावतः_तथा ।
hetutva~abhAvata:_brahma kAryatva~abhAvata:_tathA |
अद्वैतेन_अतिगन्त.आत्मा न च कार्यम् न कारणम् ॥६।९५।१२॥
advaitenAtiganta.AtmA na ca kAryam na kAraNam ||6|95|12||
.
* hetutva~abhAvatas because of the lack of causality brahma the brahman.Immensity kAryatva~abhAvatas because of the lack of effectuation tathA thus likewise advaitena atiganta~atmA the transcendent Self, through nonDuality na ca kAryam na kAraNam is neither effect nor cause.
because of the lack of causality
the brahman.Immensity
because of the lack of effectivity
thus likewise
the transcendent Self, through nonDuality, is neither effect nor cause.
*vlm.—The God Brahma {brahma = the brahman.Immensity, not the God brahmA!} being neither the cause nor the effect of any action, is but an invariable unity and transcendant spirit, and is never the cause or effect of anything.
* hetutva~abhAvatas because of the lack of causality brahma the brahman.Immensity kAryatva~abhAvatas because of the lack of effectuation tathA thus likewise advaitena atiganta~atmA the transcendent Self, through nonDuality na ca kAryam na kAraNam is neither effect nor cause.
अ-कर्तृ.कर्म.करणम् अ-कारणम् अ-बीजकम् ।
a-kartR.karma.karaNam a-kAraNam a-bIjakam |
अ-प्रतर्क्यम् अ-विज्ञेयम् ब्रह्म कर्तृ कथम् भवेत् ॥६।९५।१३॥
a-pratarkyam a-vijJeyam brahma kartR katham bhavet ||6|95|13||
.
when it has no connection with the doer, doing, or the deed; when it is causeless, seedless; when it's indefinable, beyond understanding;--how then can it be said to be the Doer?
akartR-karma-karaNam
what is without doer, doing, and deed,
akAraNam abIjakam
causeless and seedless
a-pratarkyam a-vijJeyam brahma
kartR_katham bhavet
*vwv.1493. How could brahman, the Absolute Reality, which is not a doer, action or instrument, which is causeless, without a seed, and not fit to be discussed or understood, become a creator (of the world)?
*vlm.13. How can the incomprehensible and unknowable Brahma, be designated as the creator, when he is not predicable by any of the predicates of the creator or created or as the instrument or cause of anything.
*sv. KUMBHA replied: Brahman or the supreme self is one without a second, without a cause and without an effect, for it has no reason (motivation or need) to do anything, to create anything. It is therefore not the doer, neither is there any action, instrument nor seed for such activity. Hence it is not the cause for this creation or the Creator.
कृ #kR -> #karaNa, #karaNI - making, causing (---). m. helper, assistant, N. of a caste (f. {I}); complex of sounds, i.e. word. n. making, doing, causing; action, occupation; organ, instrument; instrumentality or the instrumental case (g.); document, bond, evidence +
कृ #kR -> #kAraNa m cause, reason, the cause of anything (gen, also often loc) • instrument • motive origin, principle • a cause (in phil. i.e. that which is invariably antecedent to some product cf. samavAyi-k, asamavAyi-k, nimitta-k) • that on which an opinion or judgment is founded (a sign, mark • a proof) • agency, instrumentality, condition • "the cause of being", a father • "cause of creation", a deity • [kAraNAt, from some cause or reason • kasmAt kAraNAt, from what cause? mama-kAraNAt, for my sake • akAraNena, without a reason • yena kAraNena, because, for which reason • yasmin kAraNe, from which motive, wherefore.] - y2009.002 - kAraNamAla eg - alamkAra figures of the efficient cause:— enchainment of causes -
अ-कारणत्वात् कार्यत्व-रहितम् तत् जगत् भवेत् ।
a-kAraNatvAt kAryatva-rahitam tat jagat bhavet |
अ=द्वैत~ऐक्यम् अन्=आदि.अन्तम् तत् आद्यम् उपलम्भनम् ॥६।९५।१४॥
a=dvaita~aikyam an=Adi.antam tat Adyam upalambhanam ||6|95|14||
.
akAraNatvAt
because of causelessness
kAryatva-rahitam
without effectivity
taj jagad bhavet
that world becomes
advaita~aikyam
non-dual oneness
anAdyantam
without beginning or end,
tad Adyam upalambhanam
that primal apprehension
.
*vlm.14. The world having no separate cause, is no separate product of any causality whatever; it is no duality but one with the unity, without its begining or end, and co-eternal with the eternal one. (Topan—God is all in all).
*sv. KUMBHA replied: Brahman or the supreme self is one without a second, without a cause and without an effect, for it has no reason (motivation or need) to do anything, to create anything. It is therefore not the doer, neither is there any action, instrument nor seed for such activity. Hence it is not the cause for this creation or the Creator.
Being causeless, this world is thus without effect, a non-dual unity. without beginning or end, the primal awareness.
अ-प्रतर्क्यम् अ-विज्ञेयम् तत् शिवम् शान्तम् अव्ययम् ।
a-pratarkyam a-vijJeyam tat zivam zAntam avyayam |
तत् कथम् कस्य केन_एव कर्तृ भोक्तृ कदा भवेत् ॥६।९५।१५॥
tat katham kasya kena_eva kartR bhoktR kadA bhavet ||6|95|15||
.
a-pratarkyam - unarguable =
a-vijJeyam - ununderstandable =
tat_zivam zAntam avyayam - that shiva-peaceful changelessness =
tat_katham kasya kena_eva
how is that, whose, and why?
kartR bhoktR kadA bhavet
when is there a doer or Enjoyer?
*vlm.15. He that is inconceivable and unknowable, is perfect felicity, tranquility and ever undecaying, and can never be the active or passive agent of anything, on account of the immutability of his nature.
*sv. KUMBHA replied: Brahman or the supreme self is one without a second, without a cause and without an effect, for it has no reason (motivation or need) to do anything, to create anything. It is therefore not the doer, neither is there any action, instrument nor seed for such activity. Hence it is not the cause for this creation or the Creator.
* a-pratarkyam - unarguable = a-vijJeyam - ununderstandable = tat_zivam zAntam avyayam - that shiva-peaceful changelessness = tat_katham kasya kena_eva how is that, whose, and why? kartR bhoktR kadA bhavet when is there a doer or Enjoyer?
अतो न_इदम् कृतम् किम्चित् जगत्.आदि न विद्यते ।
ato na_idam kRtam kimcit jagat.Adi na vidyate |
न कर्ता_असि न भोक्ता_असि सर्वम् शान्तम् अजम् शिवम् ॥६।९५।१६॥
na kartA_asi na bhoktA_asi sarvam zAntam ajam zivam ||6|95|16||
.
* hence this is not made na_idam kRtam anything like the world is not known.to.be kiMcit_jagat.Adi na vidyate na kartA_asi you're not a Doer, you're not an enjoyer na bhoktA_asi entirely at peace, an unborn shiva.
hence this is not made
anything like the world is not known.to.be
:
you're neither Doer nor Enjoyer
you are entirely at peace, an unborn shiva
.
*vlm.16. Hence there is nothing as a creation, and the visible world is but a nihility ...
*sv. Hence, there is no such thing as creation. You are therefore neither the doer of actions nor the enjoyer of experiences. You are the all, ever at peace, unborn and perfect.
* hence this is not made na_idam kRtam anything like the world is not known.to.be kiMcit_jagat.Adi na vidyate na kartA_asi you're not a Doer, you're not an enjoyer na bhoktA_asi entirely at peace, an unborn shiva.
कारण~अभावतः कार्यम् न कस्य.चित् इदम् जगत् ।
kAraNa~abhAvata: kAryam na kasya.cit idam jagat |
अ-कारणत्वात् कार्यत्वम् भ्रमात् विद्धि तु_इदम् जगत् ॥६।९५।१७॥
a-kAraNatvAt kAryatvam bhramAt viddhi tu_idam jagat ||6|95|17||
.
kAraNa~abhAvata: kAryam x
na kasya.cit idam jagat |
a-kAraNatvAt kAryatvam x
bhramAt viddhi tu_idam jagat - x
.
because it has no cause, this world is not, in any way, effect.
lacking causation, such effectuation is delusion too.
.
*vwv.1535/17. On account of the absence of a cause, this world is not the work of anybody. Due to the absence of causality, there is also the absence of effect. Know this world as (appearing) on account of delusion.
*vlm.17. There being no causal power, the world is not the production of any body; it is our error only that this world as a production without any assignable cause.
*sv. Since there is no cause (reason for creation), there is no effect known as the world; the world-appearance is but delusion.
#kR ‑> #kara ‑> #karaNa deed ‑> #kAraNa effect #kArya action
अकार्यत्वात्_च न_अस्ति_एतत् सर्ग* इत्थम् न विद्यते ।
akAryatvAt_ca nAsti_etat sarga* ittham na vidyate |
यदा न कस्य.चित् कार्यम् कारणस्य जगत् तदा ॥६।९५।१८॥
yadA na kasya.cit kAryam kAraNasya jagat tadA ||6|95|18||
.
akAryatvAt_ca nAsti_etat sarga
ittham na vidyate
yadA na kasya.cit_kAryam - when not of anything is there effect =
kAraNasya jagat tadA - x.
*vlm.18. The uncaused world is the product of nothing, and therefore nothing in itself; for if it be the production of nobody, it is a nullity like its cause also.
*sv. Hence, there is no such thing as creation. You are therefore neither the doer of actions nor the enjoyer of experiences. You are the all, ever at peace, unborn and perfect. Since there is no cause (reason for creation), there is no effect known as the world; the world-appearance is but delusion.
पदार्थ-भाव-संसिद्धिः तत् सिद्धौ कस्य वेदनम् ।
padArtha-bhAva-saMsiddhi: tat siddhau kasya vedanam |
एवम् तु वेदनाभावे न_अस्ति_अहम्त्वस्य कारणम् ॥६।९५।१९॥
evam tu vedanAbhAve nAsti_ahamtvasya kAraNam ||6|95|19||
अतः शुद्धः_विमुक्तः_असि का_एव_उक्तिः बन्ध.मोक्षयोः ।
ata: zuddha:_vimukta:_asi kA_eva_ukti: bandha.mokSayo: |
.
~jd.padArtha-bhAva-saMsiddhi: - something becoming fully established =
tat siddhau kasya vedanam – that in whose power is knowing=
evam tu vedanAbhAve – so however in the absence of knowing =
na asti ahamtvasya kAraNam – there is no cause of "I"dentity =
ata: zuddha: vimukta: asi - so you are pure and released =
kA eva ukti: bandha.mokSayo: - where are Bondage and Freedom then?
*vlm.19. The non-existence of anything or the not being of everything (except that of the supreme Being), being proved as a certain truth; we can have no conception of anything, and the absence of such conception, it is in vain to suppose the existence of an egoism or tuism.
*sv. SIKHIDHVAJA said: Lord, by the wise and well-reasoned words which you have uttered I have been fully awakened. I realise that, since there is no cause, Brahman is not the doer of anything nor the creator of anything.
#muc ‑> #vimuc ‑> #vimukta‑ विमुक्त -p.p. -Set free, released, liberated. • Abandoned, given up, quitted, left, let loose • Freed from.
*~jd.padArtha-bhAva-saMsiddhi: - something becoming fully established = tat siddhau kasya vedanam – that in whose power is knowing= evam tu vedanAbhAve – so however in the absence of knowing = na asti ahamtvasya kAraNam – there is no cause of "I"dentity = ata: zuddha: vimukta: asi - so you are pure and released = kA eva ukti: bandha.mokSayo: - where are Bondage and Freedom then?
FIRECREST said—
zikx
बुद्धः_अस्मि भगवन् युक्ति.युक्तम् उक्तम् त्वया_उत्तमम् ॥६।९५।।२०॥
buddha:_asmi bhagavan yukti.yuktam uktam tvayA_uttamam ||6|95||20||
.
* buddha: asmi bhagavan - I am awakened, Lord = yuktiyuktam uktam tvayA_uttamam - having heard the Highest from you convincingly.
I am awakened, Lord, I've heard the Highest reasoning from you
.
*vlm.20. Sikhidhwaja said:—Sir, I now perceive the truth, and find the reasonableness of all that you have said; I see now that I am the pure and free soul, and quite aloof of any bondage or its liberation from bonds.
*sv. SIKHIDHVAJA said: Lord, by the wise and well-reasoned words which you have uttered I have been fully awakened.
* buddha: asmi bhagavan - I am awakened, Lord = yuktiyuktam uktam tvayA_uttamam - having heard the Highest from you convincingly.
कारण~अभावतः कर्तृ न_इदम् ब्रह्मा_इति वेद्मि_अहम् ।
kAraNa~abhAvata: kartR na_idam brahmA_iti vedmi_aham |
कर्तृ~अभावात् जगत्_न_अस्ति तेन न_अस्ति पदार्थ-दृक् ॥६।९५।२१॥
kartR~abhAvAt jagat_nAsti tena nAsti padArtha-dRk ||6|95|21||
.
* kAraNa~abhAvata: -
thru the absence of a cause =
kartR na idam brahmA
the doer is not brahmA
iti vedmi aham – so I know =
kartR-abhAvAt – thru the lack of a doer =
jagat na asti
the world is not
tena na asti padArtha-dRk – x.
*vlm.21. I understand Brahma as no cause of anything, for his entire want of causulity; and the world is a nullity for its want of a cause; and therefore there is no being whatever which we reckon as a category.
*sv. SIKHIDHVAJA said: Lord, by the wise and well-reasoned words which you have uttered I have been fully awakened. I realise that, since there is no cause, Brahman is not the doer of anything nor the creator of anything.
न_अतः_चित्त.आदि तत् बीजम् न_अतः_अहन्ता.आदि किम्चन ।
nAta:_citta.Adi tat bIjam nAta:_ahantA.Adi kimcana |
एवम्.स्थिते विशुद्धः_अस्मि विबुद्धः_अस्मि शिवः_अस्मि वा ॥६।९५।२२॥
evam.sthite vizuddha:_asmi vibuddha:_asmi ziva:_asmi vA ||6|95|22||
.
na atas citta.Adi tat bIjam
nAta:_ahantA.Adi kimcana
evam.sthite vizuddha: asmi
vibuddha: asmi
ziva: asmi vA – x.
in such a state, I am pure;
I am totally awakened, or, in other words,
I am Shiva.
hence Chitta &c the affective complex is not the seed of That
nor too Ahantâ &c the "I"-complex anyhow
when so-situate
I am pure/clear
I am fully awakened
or—in other words--I am_ziva.
*vlm.22. Thence there is no such category as the mind or its seed, nor its growth nor decay; I therefore bow down to myself of which alone I have a consciousness in me.
*sv. Hence, there is no mind nor an egosense. Such being the case, I am pure, I am awakened. I salute my self, there is naught which is the object of my consciousness.
Affective mind is not the seed of That,
nor is Egoity.
मनः_मह्यम् परम् चेत्यम् न किम्चित्_इति बोधितः ।
mana:_mahyam param cetyam na kimcit_iti bodhita: |
पदार्थ-वेदनात्_इत्थम् असत्_एव_अवभासते ।
padArtha-vedanAt_ittham asat_evAvabhAsate |
अहम् आद्यन्तम् एतेन शान्तम् आसे ख-कोशवत् ॥६।९५।२३॥
aham Adyantam etena zAntam Ase kha-kozavat ||6|95|23||
.
* manas mahyam param cetyam
na kimcit_iti bodhita:
padArtha-vedanAt ittham x
asat eva avabhAsate – is only projection of unreality =
aham Adyantam etena zAntam Ase kha-kozavat - x.
*vlm.23. I am alone conscious of myself, existence in myself and have no real knowledge of any else beside me, and which appear as fleeting clouds in the womb of the sky.
*sv. Hence, there is no mind nor an egosense. Such being the case, I am pure, I am awakened. I salute my self, there is naught which is the object of my consciousness.
जगत्-पदार्थ-प्रविभाग-दृष्टिः
jagat-padArtha-pravibhAga-dRSTi:
स=देश-दिक्-काल-कला-क्रिया~ओघा ।
sa=deza-dik-kAla-kalA-kriyA~oghA |
अहो नु कालेन चिरेण शान्ता
aho nu kAlena cireNa zAntA
ब्रह्म_एव शान्तम् स्थितम् अव्यय.आत्म ॥६।९५।२४॥
brahma_eva zAntam sthitam avyaya.Atma ||6|95|24||
.
jagat-padArtha-pravibhAga-dRSTi:
sa=deza-dik-kAla-kalA-kriyA-oghA
aho nu kAlena cireNa zAntA
brahma eva zAntam sthitam avyayAtma – x.
#pravibhAga
*vlm.24. The distinct knowledge of the different categories of time, place, action in the world, is now entirely blended in the knowledge of the unity of the tranquil spirit of brahmA (which composes all varities in itself).
*sv. Hence, there is no mind nor an egosense. Such being the case, I am pure, I am awakened. I salute my self, there is naught which is the object of my consciousness.
शाम्यामि निर्वामि परिस्थितः_अस्मि
zAmyAmi nirvAmi paristhita:_asmi
न यामि न_उदेमि न च_अस्तम् एमि ।
na yAmi na_udemi na cAstam emi |
तिष्ठामि तिष्ठ स्व.यथास्थित=आत्मा
tiSThAmi tiSTha sva.yathAsthita=AtmA
शिवम् शुभम् पावन-मौनम् अस्मि ॥६।९५।२५॥
zivam zubham pAvana-maunam asmi ||6|95|25||
.
* zAmyAmi - I am at peace =
nirvAmi - I am free (nirvANa) =
paristhita:_asmi - I'm all around =
na yAmi - I don't proceed =
na_udemi - I don't go.to up (rising) =
na cAstam emi - nor go.to setting =
tiSThAmi - I rest. =
tiSTha – rest =
sva.yathA-sthita=AtmA
zivam zubham - my own self just as you are =
pAvana-maunam asmi - I am ziva the Splendid, the silent Air.
I'm at peace, I'm free, I'm all around, I do
*vlm.25. I am tranquil, calm and quiet and settled in the spirit of God; I do not rise nor fall from nor move about this prop. [? das....@gmail.com ] I remain as you do in immovable spirit of god, which is all quiet, holiness and felicity in itself.
~AB. parita: pUrNabhAvena sthito'smi ... ||
.
oॐm
.
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चित् संवित्त्या.उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात्स मनो भवेत् ।
saMkalpAt sa: mana: bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
next Canto:
FM6096 FIRECREST'S REALIZATION 2.DC06-07 .z52
FM.6.50-FM.6.99
https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50-FM.6.99.docx?dl=0
+++
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
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Jiva Das
https://www.dropbox.com/s/3yk40tgruwb6qhg/fm6095%202.dc05%20FIRE.CREST%27S%20REPOSE%20.z25.docx?dl=0
FM.6.50.FM.6.99
https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
Oॐm
FM.6.95
FIRE.CREST'S REPOSE
FIRECREST said—
आ.ब्रह्म.स्तम्ब.पर्यन्तम् यदि अयम् भासते भ्रमः ।
A.brahma.stamba.paryantam yadi ayam bhAsate bhrama: |
अर्थ.क्रिया.समर्थः च तत् कथम् दुःख.जारणम् ॥६।९५।०१॥
artha.kriyA.samartha: ca tat katham du:kha.jAraNam ||6|95|01||
.
* A.brahma.stamba.paryantam – from brahmA to a pillar.post =
yadi ayam bhAsate bhrama: . if this appears as delusion =
artha.kriyA.samartha: ca – x =
tat katham du:kha.jAraNam . how is that sorrowful decay?
From Brahmâ down to a post
if This appears as delusion
when considered as its purpose and activity
how does That become grievous and decaying?
*vlm.1 SIKHIDHWAJA said:—If the view of the whole universe is but a phantom, and our knowledge of myself, thyself and of this and that, is but an error of our mind, then why is it that should be concerned about or sorry for anything.
*sv.1 SIKHIDHVAJA asked: If all this from the Creator to the pillar is unreal, how has this real sorrow come into being?
Chuudaalaa / KUMBHA.POT said—
एवम् जगद्.भ्रमस्य.अस्य भावनम् तावद् आततम् ।
evam jagat.bhramasya asya bhAvanam tAvat Atatam |
शिली.भूतस्य शीतेन सलिलस्य.इव रूक्षता ॥६।९५।०२॥
zilI.bhUtasya zItena salilasya iva rUkSatA ||6|95|02||
.
evam jagat.bhramasya asya /
bhAvanam tAvat Atatam |
zilI.bhUtasya zItena \
salilasya iva rUkSatA
.
evam jagad.bhramasya asya –
thus of this world.delusion
bhAvanam tAvat Atatam . the becoming/experience thusly is extended = zilI.
as water in the cold turns.into ice
.
*vlm.2. Kumbha replied:—The erroneous impression of the existence of the world, has so firmly laid hold of the minds of men; as the frozen water appearing as crystal, is believed as dry land by people.
*sv.2 KUMBHA replied: This delusion of the world.existence attains expansion by its repeated affirmation: when water is frozen into a block it serves as a seat!
* evam jagad.bhramasya asya . thus of this world.delusion = bhAvanam tAvat Atatam . the becoming/experience thusly is extended = zilI.bhUtasya . as of a solidified nature = zItena . with cooling = salilasya iva rUkSatA . the water dryness.
#rUS .> #rUkSa . rough, arid, dreary, zbr. &c.; thin, suzr.; rough to the taste, mbh.; not greasy or oily (as food or medicine) kathAs.; harsh, cruel (as a person or speech) mbh. &c.
अज्ञानम् शिथिली.भूतम् एवम् नष्टम् विदुर् बुधाः ।
ajJAnam zithilI.bhUtam evam naSTam vidu: budhA: |
न नाशेन विना.उदेति सर्व.संस्थान.विच्युतिः ॥६।९५।०३॥
na nAzena vinA udeti sarva.saMsthAna.vicyuti: ||6|95|03||
.
ajJAnam zithilI.bhUtam /
evam naSTam vidu: budhA: |
na nAzena vinA udeti \
sarva.saMsthAna.vicyuti:
.
* ajJAnam zithilI.bhUtam . becoming untied detachment from Ignorance/unWisdom is = evam naSTam . thus its destruction = vidur budhA: . as the wise know = na nAzena vinA udeti . there does not arise, without its destruction = sarva.saMsthAna.vicyuti: . separation from the all.construction.
*vlm.3. It is said by the learned, that the knowledge of gross matter is lost with the dispersion of ignorance; and that there is no other way of getting rid of this long contracted prejudice, withot our riddance from ignorance.
*sv. Only when ignorance is dispelled does one realise the truth; only then does the original state manifest itself. When the perception of diversity is attenuated, then this samsara ceases to be experienced and you shine in your own original glory. Thus, you are the supreme primordial being. This body, this form, etc., have come into being on account of ignorance and misunderstanding.
धा #dhA . #samAdhA . The prepositions that generally occur with this root in the work are #saMdhA, #AdhA, #samAdhA, #anusaMdhA, & #anuvidhA. The most frequently used preposition however is samAdhA . which occurs in the noun form of #samAdhAna in the sense of #dhyAna, "concentration" or samAdhi, "meditation". At one place it means "to keep", "to preserve a secret", etc. (<rahasyam zRNu bho rAjan | codita: saMdadhAsi idam adya sAvadhAna.para: kSaNam> fm7157.002) a very uncommon sense, while at another it means "to keep in mind", "have in view (<phala.saMdhIni> fm5018.016) which again is very uncommon. Usually we have #abhisaMdhA in the sense "to intend", "to have in view". The omission of abhi in the present instance is quite peculiar. #anudhA & #samdhA occur several times in the sense "to think of".
#zithilatA f. #zithilatvam looseness, laxity, relaxation, want of energy or care, indifference, languor (zIthilatAm >gam or >vraj, "to undergo indifference", be neglected)
#cyut #vicyut #vicyuti .f. विच्युतिः Falling down from, severance, separation • Miscarriage, failure; as in #garbhavicyuti गर्भविच्युतिः.
*jd.3 . ajJAnam zithilI.bhUtam . becoming untied detachment from Ignorance/unWisdom is = evam naSTam . thus its destruction = vidur budhA: . as the wise know = na nAzena vinA udeti . there does not arise, without its destruction = sarva.saMsthAna.vicyuti: . separation from the all.construction.
तनुत्वम् सर्व.बोधस्य यत्.तत् एव हि कारणम् ।
tanutvam sarva.bodhasya yat.tat eva hi kAraNam |
सर्ग*उपशम.सम्पत्तौ प्रतिपन्ने परे पदे ॥६।९५।०४॥
sargopazama.sampattau pratipanne pare pade ||6|95|04||
.
tanutvam sarva.bodhasya /
yat.tat eva hi kAraNam |
sargopazama.sampattau \
pratipanne pare pade
.
tanutvam sarva.bodhasya yat
tat eva hi kAraNam – for that only is the cause =
sargopazama.sampattau
pratipanne pare pade . x.
*vlm.4. It is the acuteness of the understanding, which is the only means of our coming to the knowledge of truth; that the creation and dissolution of the world, are dependant on the will and causality of the supreme Being.
*sv. Only when ignorance is dispelled does one realise the truth; only then does the original state manifest itself. When the perception of diversity is attenuated, then this samsara ceases to be experienced and you shine in your own original glory. Thus, you are the supreme primordial being. This body, this form, etc., have come into being on account of ignorance and misunderstanding.
तानवम् दृश्यते यस्य तस्य.अनुक्रमतः स्वयम् ।
tAnavam dRzyate yasya tasya.anukramata: svayam |
पूर्व.संस्थान.विगमात् प्रशमो ऽपि उपपद्यते ॥६।९५।०५॥
pUrva.saMsthAna.vigamAt prazama: api upapadyate ||6|95|05||
.
tAnavam dRzyate yasya /
tasya.anukramata: svayam |
pUrva.saMsthAna.vigamAt \
prazama: api upapadyate
.
*vlm.5. He whose understanding becomes, is sure to loose his rooted prejudice by degrees; and come to the knowledge of the nillility of the material world.
*sv. Only when ignorance is dispelled does one realise the truth; only then does the original state manifest itself. When the perception of diversity is attenuated, then this samsara ceases to be experienced and you shine in your own original glory. Thus, you are the supreme primordial being. This body, this form, etc., have come into being on account of ignorance and misunderstanding.
अनेन.एव क्रमेण.एवम् त्वम् आदि.पुरुषो नृपः ।
anena eva krameNa evam tvam Adi.puruSa: nRpa: |
भ्रम*आकार*उदयम् विद्धि मृगतृष्ण*अम्बुवत् स्थितम् ॥६।९५।०६॥
bhrama*AkArodayam viddhi mRgatRSNa*ambuvat sthitam ||6|95|06||
.
anena eva krameNa evam /
tvam Adi.puruSa: nRpa: |
bhrama*AkAra.udayam viddhi \
mRgatRSNa*ambuvat sthitam
.
*vlm.6. In this way of refining your mind from its prepossession of gross ideas, you will come to find the erroneous conception of a prime male (ádipurusha), as that of Brahmá (or Adam) as the first creative power, to be as false as the water in the mirage.
*sv. All these notions of a creator and of a creation of diverse beings have not been proved to be real.
एषा पितामह*अभावे अपि असती भूत.संततिः ।
eSA pitAmaha*abhAve api asatI bhUta.saMtati: |
न कदा.चन तत् सिद्धम् यत् अ.सिद्धेन साध्यते ॥६।९५।७॥
na kadA.cana tat siddham yat a.siddhena sAdhyate ||6|95|7||
.
* eSA – this = pitAmahA*abhAve api – even in the absence of The Grandfather = asatI bhUta.saMtati: . is unreal in all its creatures = na kadA.cana – not anywhen = tat siddham – is that attained = yat a.siddhena sAdhyate – which unattained is attained.
then
without Grandfather brahmA to create it
it is unreal
:
not anywhen is that attained which when attained is unattained
.
*vlm.7. The great.grandfather of the world being a nullity, the creation of all creatures by him (who is thence called prajápatih or lord of creatures); is likewise as false and null, as it is absurd for all impossibility to come into being.
*sv. All these notions of a creator and of a creation of diverse beings have not been proved to be real.
*jd.7 – eSA – this = pitAmahA*abhAve api – even in the absence of The Grandfather = asatI bhUta.saMtati: . is unreal in all its creatures = na kadA.cana – not anywhen = tat siddham – is that attained = yat a.siddhena sAdhyate – which unattained is attained.
अयम् भूत*उपलम्भः हि मृगतृष्ण*अम्बु इव उदितः ।
ayam bhUtopalambha: hi mRgatRSNa*ambu iva udita: |
विचारत् विलयम् याति शुक्तौ रजत.धीः इव ॥६।९५।०८॥
vicArat vilayam yAti zuktau rajata.dhI: iva ||6|95|08||
.
the apprehension of being is like mirage.water.
if you inquire, you put an end to it,
like seeing silver in a seashell
.
* ayam bhUtopalambha: hi . for this apprehension of being = mRgatRSNa*ambu iva udita: . arisen like mirage.water = vicArat vilayam yAti . inquiring brings subsidence an end to it = zuktau rajata.dhI: iva . . like the thought of silver in a shell.
*vlm.8. The preception of a thing in esse [in being], is as false as the conception of water in the mirage; a little reflexion is enough to remove this error, like the mistake of silver in cockles and conchshells.
*sv. All these notions of a creator and of a creation of diverse beings have not been proved to be real.
*jd.8 – ayam bhUtopalambha: hi . for this apprehension of being = mRgatRSNa*ambu iva udita: . arisen like mirage.water = vicArat vilayam yAti . inquiring brings subsidence an end to it = zuktau rajata.dhI: iva . . like the thought of silver in a shell.
कारण*अभवतः कार्यम् अभूत्वा भवति इति यत् ।
kAraNa*abhavata: kAryam abhUtvA bhavati iti yat |
मिथ्याज्ञानात् ऋते तस्य न रूपम् उपपद्यते ॥६।९५।०९॥
mithyAjJAnAt Rte tasya na rUpam upapadyate ||6|95|09||
.
kAraNAbhavata: . thru the absence of cause =
kAryam abhUtvA – an effect not having come to be =
bhavati iti – becoming so =
yat . which =
mithyAjJAnAt Rte – without false Knowledge =
tasya – of that =
na rUpam upapadyate – no form happens.
*vwv.1534/9. The effect (or phenomenon) not having come into being on account of the absence of a cause, its appearance as existing is not possible except through false knowledge.
*vlm.9. Any work which appears to exist without its cause, is only a phantom of fallacy, and has no essential form whatever in reality.
*sv.9.10 When the cause is unproven how can one take the effect to be real? All these diverse creatures are but appearances, like water in the mirage. Such a deceptive appearance ceases on being enquired into.
मिथ्यादृष्टि.प्रेक्षितम् तु न कदा.चन विद्यते ।
mithyAdRSTi.prekSitam tu na kadA.cana vidyate |
मृगतृष्णा*अम्भसा केन घटकाः परिपूरिताः ॥६।९५।१०॥
mRgatRSNA*ambhasA kena ghaTakA: paripUritA: ||6|95|10||
.
* mithyA.dRSTi.prekSitam tu a false sight may be regarded, but na kadA.cana vidyate it is not seen.to.be seen.to.be anywhen. mRgatRSNa ambhasA with mirage.water kena ghaTakA: paripUritA: how is a pot filled?
with mirage.water maybe you can fill your cup to running.over
?
* mithyA.dRSTi "false POV" / mithyA*adRSTi "false non.POV" – a Fuzzy  linkage that is quite at home here....
mRga.tRSNa – the animal.thirst provoked by a mirage = the mirage.
*vlm.10. Whatever is done by once erroneous knowledge or mistake of a thing, comes to be of no use to him; as the attempt to fill a pot with the water of the mirage, proves to be utterly vain.
Delusion may be seen, but it's
not seen.to.be: for how can you
fill a pot with mirage.water?
* mithyA.dRSTi.prekSitam tu a false sight may be regarded, but na kadA.cana vidyate it is not seen.to.be seen.to.be anywhen. mRgatRSNa ambhasA with mirage.water kena ghaTakA: paripUritA: how is a pot filled?
स्रष्टुः आद्यस्य परमम् ब्रह्म कस्मात् न कारणम् ।
sraSTu: Adyasya paramam brahma kasmAt na kAraNam |
अनन्तम् अजम् अव्यक्तम् अम्बरम् शान्तम् अच्युतम् ॥६।९५।११॥
anantam ajam avyaktam ambaram zAntam acyutam ||6|95|11||
.
sraSTur Adyasya . of the primal Projector =
paramam brahma
the Absolute Brahman,
kasmAn na kAraNam
how is there not a cause?
an.antam
boundless
a.jam
unborn
avyaktam ambaram
unmanifesting naked sky
zAntam . at peace =
acyutam . imperishable.
#sRj —> #sraSTR, #sraSTA .m.. one who emits or discharges (water &c) mbh; a maker, author; a creator, the creator of the universe (applied to #brahmA, #ziva &c) zvetup. • #sraSTRtA, #sraSTRtvam creatorship. ••—> #saMsraSTR one who engages in battle or contest rv.10.103, 3; united or connected with or concerned in anything, a partaker (opp. to #paridraSTR, a beholder) mbh • one who mixes together or commingles.
*vlm.11. Sikhidhwaja said:—Why cant we call the supreme Brahma, to be the cause of Brahmá.the first creater of the world who is called the son of God, the one unborn and without end, and the inexpressible and everlasting.
*sv.11 SIKHIDHVAJA asked: Why can it not be said that the supreme self or the infinite consciousness (Brahman) is the cause whose effect is the Creator?
हेतुत्व*अभावतः ब्रह्म कार्यत्व*अभावतः तथा ।
hetutva*abhAvata: brahma kAryatva*abhAvata: tathA |
अद्वैतेन अतिगन्त.आत्मा न च कार्यम् न कारणम् ॥६।९५।१२॥
advaitenAtiganta.AtmA na ca kAryam na kAraNam ||6|95|12||
.
* hetutva*abhAvatas because of the lack of causality brahma the brahman.Immensity kAryatva*abhAvatas because of the lack of effectuation tathA thus likewise advaitena atiganta*atmA the transcendent Self, through nonDuality na ca kAryam na kAraNam is neither effect nor cause.
because of the lack of causality
the brahman.Immensity
because of the lack of effectivity
thus likewise
the transcendent Self, through nonDuality, is neither effect nor cause.
*vlm.—The God Brahma {brahma = the brahman.Immensity, not the God brahmA!} being neither the cause nor the effect of any action, is but an invariable unity and transcendant spirit, and is never the cause or effect of anything.
* hetutva*abhAvatas because of the lack of causality brahma the brahman.Immensity kAryatva*abhAvatas because of the lack of effectuation tathA thus likewise advaitena atiganta*atmA the transcendent Self, through nonDuality na ca kAryam na kAraNam is neither effect nor cause.
अ.कर्तृ.कर्म.करणम् अ.कारणम् अ.बीजकम् ।
a.kartR.karma.karaNam a.kAraNam a.bIjakam |
अ.प्रतर्क्यम् अ.विज्ञेयम् ब्रह्म कर्तृ कथम् भवेत् ॥६।९५।१३॥
a.pratarkyam a.vijJeyam brahma kartR katham bhavet ||6|95|13||
.
when it has no connection with the doer, doing, or the deed; when it is causeless, seedless; when it's indefinable, beyond understanding;..how then can it be said to be the Doer?
akartR.karma.karaNam
what is without doer, doing, and deed,
akAraNam abIjakam
causeless and seedless
a.pratarkyam a.vijJeyam brahma
kartR katham bhavet
*vwv.1493. How could brahman, the Absolute Reality, which is not a doer, action or instrument, which is causeless, without a seed, and not fit to be discussed or understood, become a creator (of the world)?
*vlm.13. How can the incomprehensible and unknowable Brahma, be designated as the creator, when he is not predicable by any of the predicates of the creator or created or as the instrument or cause of anything.
*sv. KUMBHA replied: Brahman or the supreme self is one without a second, without a cause and without an effect, for it has no reason (motivation or need) to do anything, to create anything. It is therefore not the doer, neither is there any action, instrument nor seed for such activity. Hence it is not the cause for this creation or the Creator.
कृ #kR .> #karaNa, #karaNI . making, causing (...). m. helper, assistant, N. of a caste (f. {I}); complex of sounds, i.e. word. n. making, doing, causing; action, occupation; organ, instrument; instrumentality or the instrumental case (g.); document, bond, evidence +
कृ #kR .> #kAraNa m cause, reason, the cause of anything (gen, also often loc) • instrument • motive origin, principle • a cause (in phil. i.e. that which is invariably antecedent to some product cf. samavAyi.k, asamavAyi.k, nimitta.k) • that on which an opinion or judgment is founded (a sign, mark • a proof) • agency, instrumentality, condition • "the cause of being", a father • "cause of creation", a deity • [kAraNAt, from some cause or reason • kasmAt kAraNAt, from what cause? mama.kAraNAt, for my sake • akAraNena, without a reason • yena kAraNena, because, for which reason • yasmin kAraNe, from which motive, wherefore.] . y2009.002 . kAraNamAla eg . alamkAra figures of the efficient cause:— enchainment of causes .
अ.कारणत्वात् कार्यत्व.रहितम् तत् जगत् भवेत् ।
a.kAraNatvAt kAryatva.rahitam tat jagat bhavet |
अ=द्वैत*ऐक्यम् अन्=आदि.अन्तम् तत् आद्यम् उपलम्भनम् ॥६।९५।१४॥
a=dvaita*aikyam an=Adi.antam tat Adyam upalambhanam ||6|95|14||
.
akAraNatvAt
because of causelessness
kAryatva.rahitam
without effectivity
taj jagad bhavet
that world becomes
advaita*aikyam
non.dual oneness
anAdyantam
without beginning or end,
tad Adyam upalambhanam
that primal apprehension
.
*vlm.14. The world having no separate cause, is no separate product of any causality whatever; it is no duality but one with the unity, without its begining or end, and co.eternal with the eternal one. (Topan—God is all in all).
*sv. KUMBHA replied: Brahman or the supreme self is one without a second, without a cause and without an effect, for it has no reason (motivation or need) to do anything, to create anything. It is therefore not the doer, neither is there any action, instrument nor seed for such activity. Hence it is not the cause for this creation or the Creator.
Being causeless, this world is thus without effect, a non.dual unity. without beginning or end, the primal awareness.
अ.प्रतर्क्यम् अ.विज्ञेयम् तत् शिवम् शान्तम् अव्ययम् ।
a.pratarkyam a.vijJeyam tat zivam zAntam avyayam |
तत् कथम् कस्य केन एव कर्तृ भोक्तृ कदा भवेत् ॥६।९५।१५॥
tat katham kasya kena eva kartR bhoktR kadA bhavet ||6|95|15||
.
a.pratarkyam . unarguable =
a.vijJeyam . ununderstandable =
tat zivam zAntam avyayam . that shiva.peaceful changelessness =
tat katham kasya kena eva
how is that, whose, and why?
kartR bhoktR kadA bhavet
when is there a doer or Enjoyer?
*vlm.15. He that is inconceivable and unknowable, is perfect felicity, tranquility and ever undecaying, and can never be the active or passive agent of anything, on account of the immutability of his nature.
*sv. KUMBHA replied: Brahman or the supreme self is one without a second, without a cause and without an effect, for it has no reason (motivation or need) to do anything, to create anything. It is therefore not the doer, neither is there any action, instrument nor seed for such activity. Hence it is not the cause for this creation or the Creator.
* a.pratarkyam . unarguable = a.vijJeyam . ununderstandable = tat zivam zAntam avyayam . that shiva.peaceful changelessness = tat katham kasya kena eva how is that, whose, and why? kartR bhoktR kadA bhavet when is there a doer or Enjoyer?
अतो न इदम् कृतम् किम्चित् जगत्.आदि न विद्यते ।
ato na idam kRtam kimcit jagat.Adi na vidyate |
न कर्ता असि न भोक्ता असि सर्वम् शान्तम् अजम् शिवम् ॥६।९५।१६॥
na kartA asi na bhoktA asi sarvam zAntam ajam zivam ||6|95|16||
.
* hence this is not made na idam kRtam anything like the world is not known.to.be kiMcit jagat.Adi na vidyate na kartA asi you're not a Doer, you're not an enjoyer na bhoktA asi entirely at peace, an unborn shiva.
hence this is not made
anything like the world is not known.to.be
:
you're neither Doer nor Enjoyer
you are entirely at peace, an unborn shiva
.
*vlm.16. Hence there is nothing as a creation, and the visible world is but a nihility ...
*sv. Hence, there is no such thing as creation. You are therefore neither the doer of actions nor the enjoyer of experiences. You are the all, ever at peace, unborn and perfect.
* hence this is not made na idam kRtam anything like the world is not known.to.be kiMcit jagat.Adi na vidyate na kartA asi you're not a Doer, you're not an enjoyer na bhoktA asi entirely at peace, an unborn shiva.
कारण*अभावतः कार्यम् न कस्य.चित् इदम् जगत् ।
kAraNa*abhAvata: kAryam na kasya.cit idam jagat |
अ.कारणत्वात् कार्यत्वम् भ्रमात् विद्धि तु इदम् जगत् ॥६।९५।१७॥
a.kAraNatvAt kAryatvam bhramAt viddhi tu idam jagat ||6|95|17||
.
kAraNa*abhAvata: kAryam x
na kasya.cit idam jagat |
a.kAraNatvAt kAryatvam x
bhramAt viddhi tu idam jagat . x
.
because it has no cause, this world is not, in any way, effect.
lacking causation, such effectuation is delusion too.
.
*vwv.1535/17. On account of the absence of a cause, this world is not the work of anybody. Due to the absence of causality, there is also the absence of effect. Know this world as (appearing) on account of delusion.
*vlm.17. There being no causal power, the world is not the production of any body; it is our error only that this world as a production without any assignable cause.
*sv. Since there is no cause (reason for creation), there is no effect known as the world; the world.appearance is but delusion.
#kR .> #kara .> #karaNa deed .> #kAraNa effect #kArya action
अकार्यत्वात् च न अस्ति एतत् सर्ग* इत्थम् न विद्यते ।
akAryatvAt ca nAsti etat sarga* ittham na vidyate |
यदा न कस्य.चित् कार्यम् कारणस्य जगत् तदा ॥६।९५।१८॥
yadA na kasya.cit kAryam kAraNasya jagat tadA ||6|95|18||
.
akAryatvAt ca nAsti etat sarga
ittham na vidyate
yadA na kasya.cit kAryam . when not of anything is there effect =
kAraNasya jagat tadA . x.
*vlm.18. The uncaused world is the product of nothing, and therefore nothing in itself; for if it be the production of nobody, it is a nullity like its cause also.
*sv. Hence, there is no such thing as creation. You are therefore neither the doer of actions nor the enjoyer of experiences. You are the all, ever at peace, unborn and perfect. Since there is no cause (reason for creation), there is no effect known as the world; the world.appearance is but delusion.
पदार्थ.भाव.संसिद्धिः तत् सिद्धौ कस्य वेदनम् ।
padArtha.bhAva.saMsiddhi: tat siddhau kasya vedanam |
एवम् तु वेदनाभावे न अस्ति अहम्त्वस्य कारणम् ॥६।९५।१९॥
evam tu vedanAbhAve nAsti ahamtvasya kAraNam ||6|95|19||
अतः शुद्धः विमुक्तः असि का एव उक्तिः बन्ध.मोक्षयोः ।
ata: zuddha: vimukta: asi kA eva ukti: bandha.mokSayo: |
.
*jd.padArtha.bhAva.saMsiddhi: . something becoming fully established =
tat siddhau kasya vedanam – that in whose power is knowing=
evam tu vedanAbhAve – so however in the absence of knowing =
na asti ahamtvasya kAraNam – there is no cause of "I"dentity =
ata: zuddha: vimukta: asi . so you are pure and released =
kA eva ukti: bandha.mokSayo: . where are Bondage and Freedom then?
*vlm.19. The non.existence of anything or the not being of everything (except that of the supreme Being), being proved as a certain truth; we can have no conception of anything, and the absence of such conception, it is in vain to suppose the existence of an egoism or tuism.
*sv. SIKHIDHVAJA said: Lord, by the wise and well.reasoned words which you have uttered I have been fully awakened. I realise that, since there is no cause, Brahman is not the doer of anything nor the creator of anything.
#muc .> #vimuc .> #vimukta. विमुक्त .p.p. .Set free, released, liberated. • Abandoned, given up, quitted, left, let loose • Freed from.
**jd.padArtha.bhAva.saMsiddhi: . something becoming fully established = tat siddhau kasya vedanam – that in whose power is knowing= evam tu vedanAbhAve – so however in the absence of knowing = na asti ahamtvasya kAraNam – there is no cause of "I"dentity = ata: zuddha: vimukta: asi . so you are pure and released = kA eva ukti: bandha.mokSayo: . where are Bondage and Freedom then?
FIRECREST said—
zikx
बुद्धः अस्मि भगवन् युक्ति.युक्तम् उक्तम् त्वया उत्तमम् ॥६।९५।।२०॥
buddha: asmi bhagavan yukti.yuktam uktam tvayA uttamam ||6|95||20||
.
* buddha: asmi bhagavan . I am awakened, Lord = yuktiyuktam uktam tvayA uttamam . having heard the Highest from you convincingly.
I am awakened, Lord, I've heard the Highest reasoning from you
.
*vlm.20. Sikhidhwaja said:—Sir, I now perceive the truth, and find the reasonableness of all that you have said; I see now that I am the pure and free soul, and quite aloof of any bondage or its liberation from bonds.
*sv. SIKHIDHVAJA said: Lord, by the wise and well.reasoned words which you have uttered I have been fully awakened.
* buddha: asmi bhagavan . I am awakened, Lord = yuktiyuktam uktam tvayA uttamam . having heard the Highest from you convincingly.
कारण*अभावतः कर्तृ न इदम् ब्रह्मा इति वेद्मि अहम् ।
kAraNa*abhAvata: kartR na idam brahmA iti vedmi aham |
कर्तृ*अभावात् जगत् न अस्ति तेन न अस्ति पदार्थ.दृक् ॥६।९५।२१॥
kartR*abhAvAt jagat nAsti tena nAsti padArtha.dRk ||6|95|21||
.
* kAraNa*abhAvata: .
thru the absence of a cause =
kartR na idam brahmA
the doer is not brahmA
iti vedmi aham – so I know =
kartR.abhAvAt – thru the lack of a doer =
jagat na asti
the world is not
tena na asti padArtha.dRk – x.
*vlm.21. I understand Brahma as no cause of anything, for his entire want of causulity; and the world is a nullity for its want of a cause; and therefore there is no being whatever which we reckon as a category.
*sv. SIKHIDHVAJA said: Lord, by the wise and well.reasoned words which you have uttered I have been fully awakened. I realise that, since there is no cause, Brahman is not the doer of anything nor the creator of anything.
न अतः चित्त.आदि तत् बीजम् न अतः अहन्ता.आदि किम्चन ।
nAta: citta.Adi tat bIjam nAta: ahantA.Adi kimcana |
एवम्.स्थिते विशुद्धः अस्मि विबुद्धः अस्मि शिवः अस्मि वा ॥६।९५।२२॥
evam.sthite vizuddha: asmi vibuddha: asmi ziva: asmi vA ||6|95|22||
.
na atas citta.Adi tat bIjam
nAta: ahantA.Adi kimcana
evam.sthite vizuddha: asmi
vibuddha: asmi
ziva: asmi vA – x.
in such a state, I am pure;
I am totally awakened, or, in other words,
I am Shiva.
hence Chitta &c the affective complex is not the seed of That
nor too Ahantâ &c the "I".complex anyhow
when so.situate
I am pure/clear
I am fully awakened
or—in other words..I am ziva.
*vlm.22. Thence there is no such category as the mind or its seed, nor its growth nor decay; I therefore bow down to myself of which alone I have a consciousness in me.
*sv. Hence, there is no mind nor an egosense. Such being the case, I am pure, I am awakened. I salute my self, there is naught which is the object of my consciousness.
Affective mind is not the seed of That,
nor is Egoity.
मनः मह्यम् परम् चेत्यम् न किम्चित् इति बोधितः ।
mana: mahyam param cetyam na kimcit iti bodhita: |
पदार्थ.वेदनात् इत्थम् असत् एव अवभासते ।
padArtha.vedanAt ittham asat evAvabhAsate |
अहम् आद्यन्तम् एतेन शान्तम् आसे ख.कोशवत् ॥६।९५।२३॥
aham Adyantam etena zAntam Ase kha.kozavat ||6|95|23||
.
* manas mahyam param cetyam
na kimcit iti bodhita:
padArtha.vedanAt ittham x
asat eva avabhAsate – is only projection of unreality =
aham Adyantam etena zAntam Ase kha.kozavat . x.
*vlm.23. I am alone conscious of myself, existence in myself and have no real knowledge of any else beside me, and which appear as fleeting clouds in the womb of the sky.
*sv. Hence, there is no mind nor an egosense. Such being the case, I am pure, I am awakened. I salute my self, there is naught which is the object of my consciousness.
जगत्.पदार्थ.प्रविभाग.दृष्टिः
jagat.padArtha.pravibhAga.dRSTi:
स=देश.दिक्.काल.कला.क्रिया*ओघा ।
sa=deza.dik.kAla.kalA.kriyA*oghA |
अहो नु कालेन चिरेण शान्ता
aho nu kAlena cireNa zAntA
ब्रह्म एव शान्तम् स्थितम् अव्यय.आत्म ॥६।९५।२४॥
brahma eva zAntam sthitam avyaya.Atma ||6|95|24||
.
jagat.padArtha.pravibhAga.dRSTi:
sa=deza.dik.kAla.kalA.kriyA.oghA
aho nu kAlena cireNa zAntA
brahma eva zAntam sthitam avyayAtma – x.
#pravibhAga
*vlm.24. The distinct knowledge of the different categories of time, place, action in the world, is now entirely blended in the knowledge of the unity of the tranquil spirit of brahmA (which composes all varities in itself).
*sv. Hence, there is no mind nor an egosense. Such being the case, I am pure, I am awakened. I salute my self, there is naught which is the object of my consciousness.
शाम्यामि निर्वामि परिस्थितः अस्मि
zAmyAmi nirvAmi paristhita: asmi
न यामि न उदेमि न च अस्तम् एमि ।
na yAmi na udemi na cAstam emi |
तिष्ठामि तिष्ठ स्व.यथास्थित=आत्मा
tiSThAmi tiSTha sva.yathAsthita=AtmA
शिवम् शुभम् पावन.मौनम् अस्मि ॥६।९५।२५॥
zivam zubham pAvana.maunam asmi ||6|95|25||
.
* zAmyAmi . I am at peace =
nirvAmi . I am free (nirvANa) =
paristhita: asmi . I'm all around =
na yAmi . I don't proceed =
na udemi . I don't go.to up (rising) =
na cAstam emi . nor go.to setting =
tiSThAmi . I rest. =
tiSTha – rest =
sva.yathA.sthita=AtmA
zivam zubham . my own self just as you are =
pAvana.maunam asmi . I am ziva the Splendid, the silent Air.
I'm at peace, I'm free, I'm all around, I do
not proceed, I don't go.to rising nor go.to
setting. I rest. Rest, my own self just as you
are. I am #ziva the Splendid, the silent Air.
*vlm.25. I am tranquil, calm and quiet and settled in the spirit of God; I do not rise nor fall from nor move about this prop. [? das....@gmail.com ] I remain as you do in immovable spirit of god, which is all quiet, holiness and felicity in itself.
*AB. parita: pUrNabhAvena sthito'smi ... ||
@@@
DN6095 FIRE.CREST'S REPOSE 2.DC05
सर्ग ६.९५
sarga 6.95
शिखि.ध्वज उवाच ।
zikhi.dhvaja* uvAca |
आ.ब्रह्म.स्तम्ब.पर्यन्तम् यदि अयम् भासते भ्रमः ।
A.brahma.stamba.paryantam yadi ayam bhAsate bhrama: |
अर्थ.क्रिया.समर्थः च तत् कथम् दुःख.जारणम् ॥६।९५।०१॥
artha.kriyA.samartha: ca tat katham du:kha.jAraNam ||6|95|01||
कुम्भ उवाच ।
kumbha* uvAca |
एवम् जगत्.भ्रमस्य अस्य भावनम् तावत् आततम् ।
evam jagat.bhramasyAsya bhAvanam tAvat Atatam |
शिली.भूतस्य शीतेन सलिलस्य इव रूक्षता ॥६।९५।०२॥
zilI.bhUtasya zItena salilasya iva rUkSatA ||6|95|02||
अज्ञानम् शिथिली.भूतम् एवम् नष्टम् विदुः बुधाः ।
ajJAnam zithilI.bhUtam evam naSTam vidu: budhA: |
न नाशेन विना उदेति सर्व.संस्थान.विच्युतिः ॥६।९५।०३॥
na nAzena vinA udeti sarva.saMsthAna.vicyuti: ||6|95|03||
तनुत्वम् सर्व.बोधस्य यत्.तत् एव हि कारणम् ।
tanutvam sarva.bodhasya yat.tat eva hi kAraNam |
सर्ग*उपशम.सम्पत्तौ प्रतिपन्ने परे पदे ॥६।९५।०४॥
sargopazama.sampattau pratipanne pare pade ||6|95|04||
तानवम् दृश्यते यस्य तस्य अनुक्रमतः स्वयम् ।
tAnavam dRzyate yasya tasyAnukramata: svayam |
पूर्व.संस्थान.विगमात् प्रशमः अपि उपपद्यते ॥६।९५।०५॥
pUrva.saMsthAna.vigamAt prazama: api upapadyate ||6|95|05||
अनेन एव क्रमेण एवम् त्वम् आदि.पुरुषः नृपः ।
anena eva krameNa evam tvam Adi.puruSa: nRpa: |
भ्रम*आकार*उदयम् विद्धि मृगतृष्ण*अम्बुवत् स्थितम् ॥६।९५।०६॥
bhrama*AkArodayam viddhi mRgatRSNa*ambuvat sthitam ||6|95|06||
एषा पितामह*अभावे अपि असती भूत.संततिः ।
eSA pitAmaha*abhAve api asatI bhUta.saMtati: |
न कदा.चन तत् सिद्धम् यत् अ.सिद्धेन साध्यते ॥६।९५।७॥
na kadA.cana tat siddham yat a.siddhena sAdhyate ||6|95|7||
अयम् भूत*उपलम्भः हि मृगतृष्ण*अम्बु इव उदितः ।
ayam bhUtopalambha: hi mRgatRSNa*ambu iva udita: |
विचारत् विलयम् याति शुक्तौ रजत.धीः इव ॥६।९५।०८॥
vicArat vilayam yAti zuktau rajata.dhI: iva ||6|95|08||
कारण*अभवतः कार्यम् अभूत्वा भवति इति यत् ।
kAraNa*abhavata: kAryam abhUtvA bhavati iti yat |
मिथ्याज्ञानात् ऋते तस्य न रूपम् उपपद्यते ॥६।९५।०९॥
mithyAjJAnAt Rte tasya na rUpam upapadyate ||6|95|09||
मिथ्यादृष्टि.प्रेक्षितम् तु न कदा.चन विद्यते ।
mithyAdRSTi.prekSitam tu na kadA.cana vidyate |
मृगतृष्णा*अम्भसा केन घटकाः परिपूरिताः ॥६।९५।१०॥
mRgatRSNA*ambhasA kena ghaTakA: paripUritA: ||6|95|10||
स्रष्टुः आद्यस्य परमम् ब्रह्म कस्मात् न कारणम् ।
sraSTu: Adyasya paramam brahma kasmAt na kAraNam |
अनन्तम् अजम् अव्यक्तम् अम्बरम् शान्तम् अच्युतम् ॥६।९५।११॥
anantam ajam avyaktam ambaram zAntam acyutam ||6|95|11||
हेतुत्व*अभावतः ब्रह्म कार्यत्व*अभावतः तथा ।
hetutva*abhAvata: brahma kAryatva*abhAvata: tathA |
अद्वैतेन अतिगन्त.आत्मा न च कार्यम् न कारणम् ॥६।९५।१२॥
advaitenAtiganta.AtmA na ca kAryam na kAraNam ||6|95|12||
अ.कर्तृ.कर्म.करणम् अ.कारणम् अ.बीजकम् ।
a.kartR.karma.karaNam a.kAraNam a.bIjakam |
अ.प्रतर्क्यम् अ.विज्ञेयम् ब्रह्म कर्तृ कथम् भवेत् ॥६।९५।१३॥
a.pratarkyam a.vijJeyam brahma kartR katham bhavet ||6|95|13||
अ.कारणत्वात् कार्यत्व.रहितम् तत् जगत् भवेत् ।
a.kAraNatvAt kAryatva.rahitam tat jagat bhavet |
अ=द्वैत*ऐक्यम् अन्=आदि.अन्तम् तत् आद्यम् उपलम्भनम् ॥६।९५।१४॥
a=dvaita*aikyam an=Adi.antam tat Adyam upalambhanam ||6|95|14||
अ.प्रतर्क्यम् अ.विज्ञेयम् तत् शिवम् शान्तम् अव्ययम् ।
a.pratarkyam a.vijJeyam tat zivam zAntam avyayam |
तत् कथम् कस्य केन एव कर्तृ भोक्तृ कदा भवेत् ॥६।९५।१५॥
tat katham kasya kena eva kartR bhoktR kadA bhavet ||6|95|15||
अतो न इदम् कृतम् किम्चित् जगत्.आदि न विद्यते ।
ato na idam kRtam kimcit jagat.Adi na vidyate |
न कर्ता असि न भोक्ता असि सर्वम् शान्तम् अजम् शिवम् ॥६।९५।१६॥
na kartA asi na bhoktA asi sarvam zAntam ajam zivam ||6|95|16||
कारण*अभावतः कार्यम् न कस्य.चित् इदम् जगत् ।
kAraNa*abhAvata: kAryam na kasya.cit idam jagat |
अ.कारणत्वात् कार्यत्वम् भ्रमात् विद्धि तु इदम् जगत् ॥६।९५।१७॥
a.kAraNatvAt kAryatvam bhramAt viddhi tu idam jagat ||6|95|17||
अकार्यत्वात् च न अस्ति एतत् सर्ग* इत्थम् न विद्यते ।
akAryatvAt ca nAsti etat sarga* ittham na vidyate |
यदा न कस्य.चित् कार्यम् कारणस्य जगत् तदा ॥६।९५।१८॥
yadA na kasya.cit kAryam kAraNasya jagat tadA ||6|95|18||
पदार्थ.भाव.संसिद्धिः तत् सिद्धौ कस्य वेदनम् ।
padArtha.bhAva.saMsiddhi: tat siddhau kasya vedanam |
एवम् तु वेदनाभावे न अस्ति अहम्त्वस्य कारणम् ॥६।९५।१९॥
evam tu vedanAbhAve nAsti ahamtvasya kAraNam ||6|95|19||
अतः शुद्धः विमुक्तः असि का एव उक्तिः बन्ध.मोक्षयोः ।
ata: zuddha: vimukta: asi kA eva ukti: bandha.mokSayo: |
शिखि.ध्वज उवाच ।
zikhi.dhvaja* uvAca |
बुद्धः अस्मि भगवन् युक्ति.युक्तम् उक्तम् त्वया उत्तमम् ॥६।९५।।२०॥
buddha: asmi bhagavan yukti.yuktam uktam tvayA uttamam ||6|95||20||
कारण*अभावतः कर्तृ न इदम् ब्रह्मा इति वेद्मि अहम् ।
kAraNa*abhAvata: kartR na idam brahmA iti vedmi aham |
कर्तृ*अभावात् जगत् न अस्ति तेन न अस्ति पदार्थ.दृक् ॥६।९५।२१॥
kartR*abhAvAt jagat nAsti tena nAsti padArtha.dRk ||6|95|21||
न अतः चित्त.आदि तत् बीजम् न अतः अहन्ता.आदि किम्चन ।
nAta: citta.Adi tat bIjam nAta: ahantA.Adi kimcana |
एवम्.स्थिते विशुद्धः अस्मि विबुद्धः अस्मि शिवः अस्मि वा ॥६।९५।२२॥
evam.sthite vizuddha: asmi vibuddha: asmi ziva: asmi vA ||6|95|22||
मनः मह्यम् परम् चेत्यम् न किम्चित् इति बोधितः ।
mana: mahyam param cetyam na kimcit iti bodhita: |
पदार्थ.वेदनात् इत्थम् असत् एव अवभासते ।
padArtha.vedanAt ittham asat evAvabhAsate |
अहम् आद्यन्तम् एतेन शान्तम् आसे ख.कोशवत् ॥६।९५।२३॥
aham Adyantam etena zAntam Ase kha.kozavat ||6|95|23||
जगत्.पदार्थ.प्रविभाग.दृष्टिः
jagat.padArtha.pravibhAga.dRSTi:
स=देश.दिक्.काल.कला.क्रिया*ओघा ।
sa=deza.dik.kAla.kalA.kriyA*oghA |
अहो नु कालेन चिरेण शान्ता
aho nu kAlena cireNa zAntA
ब्रह्म एव शान्तम् स्थितम् अव्यय.आत्म ॥६।९५।२४॥
brahma eva zAntam sthitam avyaya.Atma ||6|95|24||
शाम्यामि निर्वामि परिस्थितः अस्मि
zAmyAmi nirvAmi paristhita: asmi
न यामि न उदेमि न च अस्तम् एमि ।
na yAmi na udemi na cAstam emi |
तिष्ठामि तिष्ठ स्व.यथास्थित=आत्मा
tiSThAmi tiSTha sva.yathAsthita=AtmA
शिवम् शुभम् पावन.मौनम् अस्मि ॥६।९५।२५॥
zivam zubham pAvana.maunam asmi ||6|95|25||
||
.
oॐm
चित् संवित्त्या.उच्यते जीव:
cit saMvittyA ucyate jIva:
संकल्पात्स मनो भवेत् ।
saMkalpAt sa: mana: bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया.इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
next Canto:
FM6096 FIRECREST'S REALIZATION 2.DC06.07 .z52
FM.6.50.FM.6.99
https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
+++
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
Jiva Das
FM6095 FIRE.CREST'S REPOSE 2.DC05 .z25
https://www.dropbox.com/s/3yk40tgruwb6qhg/fm6095%202.dc05%20FIRE.CREST%27S%20REPOSE%20.z25.docx?dl=0
FM.6.50.FM.6.99
https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
Oॐm
FM.6.95
FIRE.CREST'S REPOSE
FIRECREST said—
आ.ब्रह्म.स्तम्ब.पर्यन्तम् यदि अयम् भासते भ्रमः ।
A.brahma.stamba.paryanta.m yadi ayam bhAsate bhrama: |
अर्थ.क्रिया.समर्थः च तत् कथम् दुःख.जारणम् ॥६।९५।१॥
artha.kriyA.samartha: ca tat katham du:kha.jAraNam ||6|95|1||
.
A.brahma.stamba.paryanta.m /
yadi ayam bhAsate bhrama: |
artha.kriyA.samartha: ca \
tat katham du:kha.jAraNam
.
* A.brahma.stamba.paryanta.m – from brahmA to a pillar.post =
yadi ayam bhAsate bhrama: if this appears as delusion =
artha.kriyA.samartha: ca – x =
tat katham du:kha.jAraNam how is that sorrowful decay?
From Brahmâ down to a post
if This appears as delusion
when considered as its purpose and activity
how does That become grievous and decaying?
*vlm.1 SIKHIDHWAJA said:—If the view of the whole universe is but a phantom, and our knowledge of myself, thyself and of this and that, is but an error of our mind, then why is it that should be concerned about or sorry for anything.
*sv.1 SIKHIDHVAJA asked: If all this from the Creator to the pillar is unreal, how has this real sorrow come into being?
Chuudaalaa / KUMBHA.POT said—
एवम् जगद्.भ्रमस्य.अस्य भावनम् तावद् आततम् ।
evam jagat.bhramasya asya bhAvanam tAvat Atata.m |
शिली.भूतस्य शीतेन सलिलस्य.इव रूक्षता ॥६।९५।२॥
zilI.bhUtasya zItena salilasya iva rUkSatA ||6|95|2||
.
evam jagat.bhramasya asya /
bhAvanam tAvat Atata.m |
zilI.bhUtasya zItena \
salilasya iva rUkSatA
.
evam jagad.bhramasya asya –
thus of this world.delusion
bhAvanam tAvat Atata.m the becoming/experience thusly is extended = zilI.
as water in the cold turns.into ice
.
*vlm.2. Kumbha replied:—The erroneous impression of the existence of the world, has so firmly laid hold of the minds of men; as the frozen water appearing as crystal, is believed as dry land by people.
*sv.2 KUMBHA replied: This delusion of the world.existence attains expansion by its repeated affirmation: when water is frozen into a block it serves as a seat!
* evam jagad.bhramasya asya thus of this world.delusion = bhAvanam tAvat Atata.m the becoming/experience thusly is extended = zilI.bhUtasya as of a solidified nature = zItena with cooling = salilasya iva rUkSatA the water dryness.
#rUS .> #rUkSa rough, arid, dreary, zbr. &c.; thin, suzr.; rough to the taste, mbh.; not greasy or oily (as food or medicine) kathAs.; harsh, cruel (as a person or speech) mbh. &c.
अज्ञानम् शिथिली.भूतम् एवम् नष्टम् विदुर् बुधाः ।
ajJAnam zithilI.bhUta.m evam naSTam vidu: budhA: |
न नाशेन विना.उदेति सर्व.संस्थान.विच्युतिः ॥६।९५।३॥
na nAzena vinA udeti sarva.saMsthAna.vicyuti: ||6|95|3||
.
ajJAnam zithilI.bhUta.m /
evam naSTam vidu: budhA: |
na nAzena vinA udeti \
sarva.saMsthAna.vicyuti:
.
* ajJAnam zithilI.bhUta.m becoming untied detachment from Ignorance/unWisdom is = evam naSTam thus its destruction = vidur budhA: as the wise know = na nAzena vinA udeti there does not arise, without its destruction = sarva.saMsthAna.vicyuti: separation from the all.construction.
*vlm.3. It is said by the learned, that the knowledge of gross matter is lost with the dispersion of ignorance; and that there is no other way of getting rid of this long contracted prejudice, withot our riddance from ignorance.
*sv. Only when ignorance is dispelled does one realise the truth; only then does the original state manifest itself. When the perception of diversity is attenuated, then this samsara ceases to be experienced and you shine in your own original glory. Thus, you are the supreme primordial being. This body, this form, etc., have come into being on account of ignorance and misunderstanding.
धा #dhA #samAdhA The prepositions that generally occur with this root in the work are #saMdhA, #AdhA, #samAdhA, #anusaMdhA, & #anuvidhA. The most frequently used preposition however is samAdhA which occurs in the noun form of #samAdhAna in the sense of #dhyAna, "concentration" or samAdhi, "meditation". At one place it means "to keep", "to preserve a secret", etc. (<rahasyam zRNu bho rAjan | codita: saMdadhAsi idam adya sAvadhAna.para: kSaNam> fm7157.002) a very uncommon sense, while at another it means "to keep in mind", "have in view (<phala.saMdhIni> fm5018.016) which again is very uncommon. Usually we have #abhisaMdhA in the sense "to intend", "to have in view". The omission of abhi in the present instance is quite peculiar. #anudhA & #samdhA occur several times in the sense "to think of".
#zithilatA f. #zithilatvam looseness, laxity, relaxation, want of energy or care, indifference, languor (zIthilatAm >gam or >vraj, "to undergo indifference", be neglected)
#cyut #vicyut #vicyuti .f. विच्युतिः Falling down from, severance, separation • Miscarriage, failure; as in #garbhavicyuti गर्भविच्युतिः.
*jd.3 ajJAnam zithilI.bhUta.m becoming untied detachment from Ignorance/unWisdom is = evam naSTam thus its destruction = vidur budhA: as the wise know = na nAzena vinA udeti there does not arise, without its destruction = sarva.saMsthAna.vicyuti: separation from the all.construction.
तनुत्वम् सर्व.बोधस्य यत्.तत् एव हि कारणम् ।
tanutvam sarva.bodhasya yat.tat eva hi kAraNam |
सर्ग*उपशम.सम्पत्तौ प्रतिपन्ने परे पदे ॥६।९५।४॥
sargopazama.sampattau pratipanne pare pade ||6|95|4||
.
tanutvam sarva.bodhasya /
yat.tat eva hi kAraNam |
sargopazama.sampattau \
pratipanne pare pade
.
tanutvam sarva.bodhasya yat
tat eva hi kAraNam – for that only is the cause =
sargopazama.sampattau
pratipanne pare pade x.
*vlm.4. It is the acuteness of the understanding, which is the only means of our coming to the knowledge of truth; that the creation and dissolution of the world, are dependant on the will and causality of the supreme Being.
*sv. Only when ignorance is dispelled does one realise the truth; only then does the original state manifest itself. When the perception of diversity is attenuated, then this samsara ceases to be experienced and you shine in your own original glory. Thus, you are the supreme primordial being. This body, this form, etc., have come into being on account of ignorance and misunderstanding.
तानवम् दृश्यते यस्य तस्य.अनुक्रमतः स्वयम् ।
tAnavam dRzyate yasya tasya.anukramata: svayam |
पूर्व.संस्थान.विगमात् प्रशमो ऽपि उपपद्यते ॥६।९५।५॥
pUrva.saMsthAna.vigamAt prazama: api upapadyate ||6|95|5||
.
tAnavam dRzyate yasya /
tasya.anukramata: svayam |
pUrva.saMsthAna.vigamAt \
prazama: api upapadyate
.
*vlm.5. He whose understanding becomes, is sure to loose his rooted prejudice by degrees; and come to the knowledge of the nillility of the material world.
*sv. Only when ignorance is dispelled does one realise the truth; only then does the original state manifest itself. When the perception of diversity is attenuated, then this samsara ceases to be experienced and you shine in your own original glory. Thus, you are the supreme primordial being. This body, this form, etc., have come into being on account of ignorance and misunderstanding.
अनेन.एव क्रमेण.एवम् त्वम् आदि.पुरुषो नृपः ।
anena eva krameNa evam tvam Adi.puruSa: nRpa: |
भ्रम*आकार*उदयम् विद्धि मृगतृष्ण*अम्बुवत् स्थितम् ॥६।९५।६॥
bhrama*AkArodayam viddhi mRgatRSNa*ambuvat sthita.m ||6|95|6||
.
anena eva krameNa evam /
tvam Adi.puruSa: nRpa: |
bhrama*AkAra.udayam viddhi \
mRgatRSNa*ambuvat sthitam
.
*vlm.6. In this way of refining your mind from its prepossession of gross ideas, you will come to find the erroneous conception of a prime male (ádipurusha), as that of Brahmá (or Adam) as the first creative power, to be as false as the water in the mirage.
*sv. All these notions of a creator and of a creation of diverse beings have not been proved to be real.
एषा पितामह*अभावे अपि असती भूत.संततिः ।
eSA pitAmaha*abhAve api asatI bhUta.saMtati: |
न कदा.चन तत् सिद्धम् यत् अ.सिद्धेन साध्यते ॥६।९५।७॥
na kadA.cana tat siddham yat a.siddhena sAdhyate ||6|95|7||
.
eSA pitAmaha*abhAve /
api asatI bhUta.saMtati: |
na kadA.cana tat siddham \
yat a.siddhena sAdhyate
.
* eSA – this = pitAmahA*abhAve api – even in the absence of The Grandfather = asatI bhUta.saMtati: is unreal in all its creatures = na kadA.cana – not anywhen = tat siddham – is that attained = yat a.siddhena sAdhyate – which unattained is attained.
then
without Grandfather brahmA to create it
it is unreal
:
not anywhen is that attained which when attained is unattained
.
*vlm.7. The great.grandfather of the world being a nullity, the creation of all creatures by him (who is thence called prajápatih or lord of creatures); is likewise as false and null, as it is absurd for all impossibility to come into being.
*sv. All these notions of a creator and of a creation of diverse beings have not been proved to be real.
*jd.7 – eSA – this = pitAmahA*abhAve api – even in the absence of The Grandfather = asatI bhUta.saMtati: is unreal in all its creatures = na kadA.cana – not anywhen = tat siddham – is that attained = yat a.siddhena sAdhyate – which unattained is attained.
अयम् भूत*उपलम्भः हि मृगतृष्ण*अम्बु इव उदितः ।
ayam bhUtopalambha: hi mRgatRSNa*ambu iva udita: |
विचारत् विलयम् याति शुक्तौ रजत.धीः इव ॥६।९५।८॥
vicArat vilayam yAti zuktau rajata.dhI: iva ||6|95|8||
.
ayam bhUtopalambha: hi /
mRgatRSNa*ambu iva udita: |
vicArat vilayam yAti \
zuktau rajata.dhI: iva
.
the apprehension of being is like mirage.water.
if you inquire, you put an end to it,
like seeing silver in a seashell
.
* ayam bhUtopalambha: hi for this apprehension of being = mRgatRSNa*ambu iva udita: arisen like mirage.water = vicArat vilayam yAti inquiring brings subsidence an end to it = zuktau rajata.dhI: iva . like the thought of silver in a shell.
*vlm.8. The preception of a thing in esse [in being], is as false as the conception of water in the mirage; a little reflexion is enough to remove this error, like the mistake of silver in cockles and conchshells.
*sv. All these notions of a creator and of a creation of diverse beings have not been proved to be real.
*jd.8 – ayam bhUtopalambha: hi for this apprehension of being = mRgatRSNa*ambu iva udita: arisen like mirage.water = vicArat vilayam yAti inquiring brings subsidence an end to it = zuktau rajata.dhI: iva . like the thought of silver in a shell.
कारण.अभवतः कार्यम् अभूत्वा भवति.इति यत् ।
kAraNa*abhavata: kAryam abhUtvA bhavati iti yat |
मिथ्याज्ञानाद् ऋते तस्य न रूपम् उपपद्यते ॥६।९५।९॥
mithyAjJAnAt Rte tasya na rUpam upapadyate ||6|95|9||
.
kAraNa*abhavata: kAryam /
abhUtvA bhavati iti yat |
mithyAjJAnAt Rte tasya \
na rUpam upapadyate
.
kAraNAbhavata: thru the absence of cause =
kAryam abhUtvA – an effect not having come to be =
bhavati iti – becoming so =
yat which =
mithyAjJAnAt Rte – without false Knowledge =
tasya – of that =
na rUpam upapadyate – no form happens
.
*vwv.1534/9. The effect (or phenomenon) not having come into being on account of the absence of a cause, its appearance as existing is not possible except through false knowledge.
*vlm.9. Any work which appears to exist without its cause, is only a phantom of fallacy, and has no essential form whatever in reality.
*sv.9.10 When the cause is unproven how can one take the effect to be real? All these diverse creatures are but appearances, like water in the mirage. Such a deceptive appearance ceases on being enquired into.
मिथ्यादृष्टि.प्रेक्षितम् तु न कदाचन विद्यते ।
mithyAdRSTi.prekSita.m tu na kadA.cana vidyate |
मृगतृष्णा.अम्भसा केन घटकाः परिपूरिताः ॥६।९५।१०॥
mRgatRSNA*ambhasA kena ghaTakA: paripUritA: ||6|95|10||
.
mithyAdRSTi.prekSita.m tu /
na kadA.cana vidyate |
mRgatRSNA*ambhasA kena \
ghaTakA: paripUritA:
.
* mithyA.dRSTi.prekSita.m tu a false sight may be regarded, but na kadA.cana vidyate it is not seen.to.be seen.to.be anywhen. mRgatRSNa ambhasA with mirage.water kena ghaTakA: paripUritA: how is a pot filled?
a false sight U can look.for
but
it is not seen.to.be anywhen
:
with mirage.water maybe you can fill your cup to running.over
?
* mithyA.dRSTi "false POV" / mithyA*adRSTi "false non.POV" – a Fuzzy  linkage that is quite at home here....
mRga.tRSNa – the animal.thirst provoked by a mirage = the mirage.
*vlm.10. Whatever is done by once erroneous knowledge or mistake of a thing, comes to be of no use to him; as the attempt to fill a pot with the water of the mirage, proves to be utterly vain.
Delusion may be seen, but it's
not seen.to.be: for how can you
fill a pot with mirage.water?
* mithyA.dRSTi.prekSita.m tu a false sight may be regarded, but na kadA.cana vidyate it is not seen.to.be seen.to.be anywhen. mRgatRSNa ambhasA with mirage.water kena ghaTakA: paripUritA: how is a pot filled?
स्रष्टुर् आद्यस्य परमम् ब्रह्म कस्मान् न कारणम् ।
sraSTu: Adyasya parama.m brahma kasmAt na kAraNam |
अनन्तम् अजम् अव्यक्तम् अम्बरम् शान्तम् अच्युतम् ॥६।९५।११॥
ananta.m ajam avyakta.m ambaram zAnta.m acyuta.m ||6|95|11||
.
sraSTu: Adyasya parama.m /
brahma kasmAt na kAraNam |
ananta.m ajam avyakta.m \
ambaram zAnta.m acyutam
.
sraSTur Adyasya of the primal Projector =
parama.m brahma
the Absolute Brahman,
kasmAn na kAraNam
how is there not a cause?
an.anta.m
boundless
a.jam
unborn
avyakta.m ambaram
unmanifesting naked sky
zAnta.m at peace =
acyuta.m imperishable
.
#sRj > #sraSTR, #sraSTA .m.. one who emits or discharges (water &c) mbh; a maker, author; a creator, the creator of the universe (applied to #brahmA, #ziva &c) zvetup. • #sraSTRtA, #sraSTRtvam creatorship. ••—> #saMsraSTR one who engages in battle or contest rv.10.103, 3; united or connected with or concerned in anything, a partaker (opp. to #paridraSTR, a beholder) mbh • one who mixes together or commingles.
*vlm.11. Sikhidhwaja said:—Why cant we call the supreme Brahma, to be the cause of Brahmá.the first creater of the world who is called the son of God, the one unborn and without end, and the inexpressible and everlasting.
*sv.11 SIKHIDHVAJA asked: Why can it not be said that the supreme self or the infinite consciousness (Brahman) is the cause whose effect is the Creator?
हेतुत्व*अभावतो ब्रह्म कार्यत्व.अभावतस् तथा ।
hetutva*abhAvata: brahma kAryatva*abhAvata: tathA |
अद्वैतेन अतिगन्त.आत्मा न च कार्यम् न कारणम् ॥६।९५।१२॥
advaitena atiganta.AtmA na ca kAryam na kAraNam ||6|95|12||
.
hetutva*abhAvata: brahma /
kAryatva*abhAvata: tathA |
advaitena.atiganta.AtmA \
na ca kAryam na kAraNam
.
* hetutva*abhAvatas because of the lack of causality brahma the brahman.Immensity kAryatva*abhAvatas because of the lack of effectuation tathA thus likewise advaitena atiganta*atmA the transcendent Self, through nonDuality na ca kAryam na kAraNam is neither effect nor cause.
because of the lack of causality
the brahman.Immensity
because of the lack of effectivity
thus likewise
the transcendent Self, through nonDuality, is neither effect nor cause.
*vlm.—The God Brahma {brahma = the brahman.Immensity, not the God brahmA!} being neither the cause nor the effect of any action, is but an invariable unity and transcendant spirit, and is never the cause or effect of anything.
* hetutva*abhAvatas because of the lack of causality brahma the brahman.Immensity kAryatva*abhAvatas because of the lack of effectuation tathA thus likewise advaitena atiganta*atmA the transcendent Self, through nonDuality na ca kAryam na kAraNam is neither effect nor cause.
अ.कर्तृ.कर्म.करणम् अ.कारणम् अ.बीजकम् ।
a.kartR.karma.karaNam a.kAraNam a.bIjakam |
अ.प्रतर्क्यम् अ.विज्ञेयम् ब्रह्म कर्तृ कथम् भवेत् ॥६।९५।१३॥
a.pratarkyam a.vijJeyam brahma kartR katham bhavet ||6|95|13||
.
a.kartR.karma.karaNam /
a.kAraNam a.bIjakam |
a.pratarkyam a.vijJeyam \
brahma kartR katham bhavet
.
when it has no connection with the doer, doing, or the deed; when it is causeless, seedless; when it's indefinable, beyond understanding;..how then can it be said to be the Doer?
akartR.karma.karaNam
what is without doer, doing, and deed,
akAraNam abIjakam
causeless and seedless
a.pratarkyam a.vijJeyam brahma
kartR katham bhavet
*vwv.1493. How could brahman, the Absolute Reality, which is not a doer, action or instrument, which is causeless, without a seed, and not fit to be discussed or understood, become a creator (of the world)?
*vlm.13. How can the incomprehensible and unknowable Brahma, be designated as the creator, when he is not predicable by any of the predicates of the creator or created or as the instrument or cause of anything.
*sv. KUMBHA replied: Brahman or the supreme self is one without a second, without a cause and without an effect, for it has no reason (motivation or need) to do anything, to create anything. It is therefore not the doer, neither is there any action, instrument nor seed for such activity. Hence it is not the cause for this creation or the Creator.
कृ #kR .> #karaNa, #karaNI making, causing (...). m. helper, assistant, N. of a caste (f. {I}); complex of sounds, i.e. word. n. making, doing, causing; action, occupation; organ, instrument; instrumentality or the instrumental case (g.); document, bond, evidence +
कृ #kR .> #kAraNa m cause, reason, the cause of anything (gen, also often loc) • instrument • motive origin, principle • a cause (in phil. i.e. that which is invariably antecedent to some product cf. samavAyi.k, asamavAyi.k, nimitta.k) • that on which an opinion or judgment is founded (a sign, mark • a proof) • agency, instrumentality, condition • "the cause of being", a father • "cause of creation", a deity • [kAraNAt, from some cause or reason • kasmAt kAraNAt, from what cause? mama.kAraNAt, for my sake • akAraNena, without a reason • yena kAraNena, because, for which reason • yasmin kAraNe, from which motive, wherefore.] y2009.002 kAraNamAla eg alamkAra figures of the efficient cause:— enchainment of causes
अ.कारणत्वात् कार्यत्व.रहितम् तत् जगत् भवेत् ।
a.kAraNatvAt kAryatva.rahita.m tat jagat bhavet |
अ=द्वैत*ऐक्यम् अन्=आदि.अन्तम् तत् आद्यम् उपलम्भनम् ॥६।९५।१४॥
a=dvaita*aikyam an=Adi.anta.m tat Adyam upalambhanam ||6|95|14||
.
a.kAraNatvAt kAryatva./rahita.m tat jagat bhavet |
a=dvaita*aikyam an=Adi.anta.m \
tat Adyam upalambhanam
.
akAraNatvAt
because of causelessness
kAryatva.rahita.m
without effectivity
taj jagad bhavet
that world becomes
advaita*aikyam
non.dual oneness
anAdyanta.m
without beginning or end,
tad Adyam upalambhanam
that primal apprehension
.
*vlm.14. The world having no separate cause, is no separate product of any causality whatever; it is no duality but one with the unity, without its begining or end, and co.eternal with the eternal one. (Topan—God is all in all).
*sv. KUMBHA replied: Brahman or the supreme self is one without a second, without a cause and without an effect, for it has no reason (motivation or need) to do anything, to create anything. It is therefore not the doer, neither is there any action, instrument nor seed for such activity. Hence it is not the cause for this creation or the Creator.
Being causeless, this world is thus without effect, a non.dual unity. without beginning or end, the primal awareness.
अ.प्रतर्क्यम् अ.विज्ञेयम् तत् शिवम् शान्तम् अव्ययम् ।
a.pratarkyam a.vijJeyam tat zivam zAnta.m avyayam |
तत् कथम् कस्य केन एव कर्तृ भोक्तृ कदा भवेत् ॥६।९५।१५॥
tat katham kasya kena eva kartR bhoktR kadA bhavet ||6|95|15||
.
a.pratarkyam a.vijJeyam /
tat zivam zAnta.m avyayam |
tat katham kasya kena \
eva kartR bhoktR kadA bhavet
.
a.pratarkyam unarguable =
a.vijJeyam ununderstandable =
tat zivam zAnta.m avyayam that shiva.peaceful changelessness =
tat katham kasya kena eva
how is that, whose, and why?
kartR bhoktR kadA bhavet
when is there a doer or Enjoyer?
*vlm.15. He that is inconceivable and unknowable, is perfect felicity, tranquility and ever undecaying, and can never be the active or passive agent of anything, on account of the immutability of his nature.
*sv. KUMBHA replied: Brahman or the supreme self is one without a second, without a cause and without an effect, for it has no reason (motivation or need) to do anything, to create anything. It is therefore not the doer, neither is there any action, instrument nor seed for such activity. Hence it is not the cause for this creation or the Creator.
* a.pratarkyam unarguable = a.vijJeyam ununderstandable = tat zivam zAnta.m avyayam that shiva.peaceful changelessness = tat katham kasya kena eva how is that, whose, and why? kartR bhoktR kadA bhavet when is there a doer or Enjoyer?
अतो न इदम् कृतम् किम्चित् जगत्.आदि न विद्यते ।
ato na idam kRta.m kiMcit jagat.Adi na vidyate |
न कर्ता असि न भोक्ता असि सर्वम् शान्तम् अजम् शिवम् ॥६।९५।१६॥
na kartA asi na bhoktA asi sarvam zAnta.m ajam zivam ||6|95|16||
.
ato na idam kRta.m kiMcit /
jagat.Adi na vidyate |
na kartA asi na bhoktA asi \
sarvam zAnta.m ajam zivam
.
* hence this is not made na idam kRta.m anything like the world is not known.to.be kiMcit jagat.Adi na vidyate na kartA asi you're not a Doer, you're not an enjoyer na bhoktA asi entirely at peace, an unborn shiva.
hence this is not made
anything like the world is not known.to.be
:
you're neither Doer nor Enjoyer
you are entirely at peace, an unborn shiva
.
*vlm.16. Hence there is nothing as a creation, and the visible world is but a nihility ...
*sv. Hence, there is no such thing as creation. You are therefore neither the doer of actions nor the enjoyer of experiences. You are the all, ever at peace, unborn and perfect.
* hence this is not made na idam kRta.m anything like the world is not known.to.be kiMcit jagat.Adi na vidyate na kartA asi you're not a Doer, you're not an enjoyer na bhoktA asi entirely at peace, an unborn shiva.
कारण*अभावतः कार्यम् न कस्य.चित् इदम् जगत् ।
kAraNa*abhAvata: kAryam na kasya.cit idam jagat |
अ.कारणत्वात् कार्यत्वम् भ्रमात् विद्धि तु इदम् जगत् ॥६।९५।१७॥
a.kAraNatvAt kAryatvam bhramAt viddhi tu idam jagat ||6|95|17||
.
kAraNa*abhAvata: kAryam /
na kasya.cit idam jagat |
a.kAraNatvAt kAryatvam \
bhramAt viddhi tu idam jagat
.
because it has no cause, this world is not, in any way, effect.
lacking causation, such effectuation is delusion too.
.
*vwv.1535/17. On account of the absence of a cause, this world is not the work of anybody. Due to the absence of causality, there is also the absence of effect. Know this world as (appearing) on account of delusion.
*vlm.17. There being no causal power, the world is not the production of any body; it is our error only that this world as a production without any assignable cause.
*sv. Since there is no cause (reason for creation), there is no effect known as the world; the world.appearance is but delusion.
#kR .> #kara .> #karaNa deed .> #kAraNa effect #kArya action
अकार्यत्वात् च न अस्ति एतत् सर्ग* इत्थम् न विद्यते ।
akAryatvAt ca nAsti etat sarga* ittham na vidyate |
यदा न कस्य.चित् कार्यम् कारणस्य जगत् तदा ॥६।९५।१८॥
yadA na kasya.cit kAryam kAraNasya jagat tadA ||6|95|18||
.
akAryatvAt ca nAsti etat /
sarga* ittham na vidyate |
yadA na kasya.cit kAryam \
kAraNasya jagat tadA
.
yadA na kasya.cit kAryam when not of anything is there effect =
.
*vlm.18. The uncaused world is the product of nothing, and therefore nothing in itself; for if it be the production of nobody, it is a nullity like its cause also.
*sv. Hence, there is no such thing as creation. You are therefore neither the doer of actions nor the enjoyer of experiences. You are the all, ever at peace, unborn and perfect. Since there is no cause (reason for creation), there is no effect known as the world; the world.appearance is but delusion.
पदार्थ.भाव.संसिद्धिः तत् सिद्धौ कस्य वेदनम् ।
padArtha.bhAva.saMsiddhi: tat siddhau kasya vedanam |
एवम् तु वेदनाभावे न अस्ति अहम्त्वस्य कारणम् ॥६।९५।१९॥
evam tu vedanAbhAve nAsti ahamtvasya kAraNam ||6|95|19||
अतः शुद्धः विमुक्तः असि का एव उक्तिः बन्ध.मोक्षयोः ।
ata: zuddha: vimukta: asi kA eva ukti: bandha.mokSayo: |
.
padArtha.bhAva.saMsiddhi: /
tat siddhau kasya vedanam |
evam tu vedanAbhAve \
nAsti ahamtvasya kAraNam |
ata: zuddha: vimukta: asi \
kA eva ukti: bandha.mokSayo:
.
*jd.padArtha.bhAva.saMsiddhi: something becoming fully established =
tat siddhau kasya vedanam – that in whose power is knowing=
evam tu vedanAbhAve – so however in the absence of knowing =
na asti ahamtvasya kAraNam – there is no cause of "I"dentity =
ata: zuddha: vimukta: asi so you are pure and released =
kA eva ukti: bandha.mokSayo: where are Bondage and Freedom then?
*vlm.19. The non.existence of anything or the not being of everything (except that of the supreme Being), being proved as a certain truth; we can have no conception of anything, and the absence of such conception, it is in vain to suppose the existence of an egoism or tuism.
*sv. SIKHIDHVAJA said: Lord, by the wise and well.reasoned words which you have uttered I have been fully awakened. I realise that, since there is no cause, Brahman is not the doer of anything nor the creator of anything.
#muc .> #vimuc .> #vimukta. विमुक्त .p.p. .Set free, released, liberated. • Abandoned, given up, quitted, left, let loose • Freed from.
**jd.padArtha.bhAva.saMsiddhi: something becoming fully established = tat siddhau kasya vedanam – that in whose power is knowing= evam tu vedanAbhAve – so however in the absence of knowing = na asti ahamtvasya kAraNam – there is no cause of "I"dentity = ata: zuddha: vimukta: asi so you are pure and released = kA eva ukti: bandha.mokSayo: where are Bondage and Freedom then?
FIRECREST said—
बुद्धः अस्मि भगवन् युक्ति.युक्तम् उक्तम् त्वया उत्तमम् ॥६।९५।।२०॥
buddha: asmi bhagavan yukti.yukta.m ukta.m tvayA uttama.m ||6|95||20||
.
buddha.Awakened: asmi.I.am, Lord.Bhagavan, yukti.fitness/reason/plan.yukta.suitable/fitting/linked.m ukta.said.m tvayA.by.you uttama.ultimate/highest.m
.
* buddha: asmi bhagavan I am awakened, Lord = yuktiyukta.m ukta.m tvayA uttama.m having heard the Highest from you convincingly.
I am awakened, Lord, I've heard the Highest reasoning from you
.
*vlm.20. Sikhidhwaja said:—Sir, I now perceive the truth, and find the reasonableness of all that you have said; I see now that I am the pure and free soul, and quite aloof of any bondage or its liberation from bonds.
*sv. SIKHIDHVAJA said: Lord, by the wise and well.reasoned words which you have uttered I have been fully awakened.
* buddha: asmi bhagavan I am awakened, Lord = yuktiyukta.m ukta.m tvayA uttama.m having heard the Highest from you convincingly.
कारण*अभावतः कर्तृ न इदम् ब्रह्मा इति वेद्मि अहम् ।
kAraNa*abhAvata: kartR na idam brahmA iti vedmi aham |
कर्तृ*अभावात् जगत् न अस्ति तेन न अस्ति पदार्थ.दृक् ॥६।९५।२१॥
kartR*abhAvAt jagat nAsti tena nAsti padArtha.dRk ||6|95|21||
.
kAraNa*abhAvata: kartR /
na idam brahmA iti vedmi aham |
kartR*abhAvAt jagat nAsti \
tena nAsti padArtha.dRk
.
kAraNa*abhAvata:
thru the absence of a cause =
kartR na idam brahmA
the doer is not brahmA
iti vedmi aham – so I know =
kartR.abhAvAt – thru the lack of a doer =
jagat na asti
the world is not
tena na asti padArtha.dRk
.
*vlm.21. I understand Brahma as no cause of anything, for his entire want of causulity; and the world is a nullity for its want of a cause; and therefore there is no being whatever which we reckon as a category.
*sv. SIKHIDHVAJA said: Lord, by the wise and well.reasoned words which you have uttered I have been fully awakened. I realise that, since there is no cause, Brahman is not the doer of anything nor the creator of anything.
नातश्चित्तादि तद्बीजम् नातो ऽहंतादि किम्चन ।
na.ata: citta.Adi tat bIjam na.ata: ahaMtA.Adi kiMcana |
एवम्.स्थिते विशुद्धो ऽस्मि विबुद्धो ऽस्मि शिवो ऽस्मि वा ॥६।९५।२२॥
evam.sthite vizuddha: asmi vibuddha: asmi ziva: asmi vA ||6|95|22||
.
na.not atas.hence/then citta.affected/conceptual.mind.Adi.&c tat.that.one/he/it.bIja.seed.m /
na.not atas.hence/then ~ahaMtA."I"ness/egoism.Adi kiMcana |
evaMsthita*.e vizuddha*: asmi.I.am \
vibuddha*: asmi.I.am ziva.Shiva: asmi.I.am vA.or
.
in such a state, I am pure;
I am totally awakened, or, in other words,
I am Shiva.
hence Chitta &c the affective complex is not the seed of That
nor too Ahantâ &c the "I".complex anyhow
when so.situate
I am pure/clear
I am fully awakened
or—in other words..I am ziva.
*vlm.22. Thence there is no such category as the mind or its seed, nor its growth nor decay; I therefore bow down to myself of which alone I have a consciousness in me.
*sv. Hence, there is no mind nor an egosense. Such being the case, I am pure, I am awakened. I salute my self, there is naught which is the object of my consciousness.
Affective mind is not the seed of That,
nor is Egoity.
मनो मह्यम् परम् चेत्यम् न किम्चिदिति बोधितः ।
mana: mahyam param cetyam na kiMcit iti bodhita: |
पदार्थवेदनादित्थमसदेवावभासते ।
padArtha.vedanAt ittham asat evAvabhAsate |
अहमाद्यन्तमेतेन शान्तमासे खकोशवत् ॥६।९५।२३॥
aham Adyanta.m etena zAnta.m Ase kha.kozavat ||6|95|23||
.
manas.Mind mahya.my/mine.m para*.m cetya.to.be.conceived/conceptual.m /
na.not kiMcit.something/whatever iti.so bodhita.realized: |
padArtha.thing\meaning.vedana.knowing.at ittham.so/thus \
asat.notSo/unreal eva.only/indeed avabhAsat.illuminating/manifesting.e |
aham.I Adyanta.beginning&end\beginning&ending.with*.m etena.by/with.this / zAnta.peaceful/still.m Ase.came kha.Ur.space.koza.vessel/container/sheath\treasury.vat.like
.
asat eva avabhAsate – is only projection of unreality =
.
*vlm.23. I am alone conscious of myself, existence in myself and have no real knowledge of any else beside me, and which appear as fleeting clouds in the womb of the sky.
*sv. Hence, there is no mind nor an egosense. Such being the case, I am pure, I am awakened. I salute my self, there is naught which is the object of my consciousness.
जगत्पदार्थप्रविभागदृष्टिः
jagat.padArtha.pravibhAga.dRSTi:
सदेशदिक्कालकलाक्रियौघा ।
sa=deza.dik.kAla.kalA.kriyA*oghA |
अहो नु कालेन चिरेण शान्ता
aho nu kAlena cireNa zAntA
ब्रह्मैव शान्तम् स्थितमव्ययात्म ॥६।९५।२४॥
brahma eva zAnta.m sthita.m avyaya.Atma ||6|95|24||
.
jagat.world.~padArtha.thing\meaning.pravibhAga*.~dRSTi.viewpoint: /
sa.with=~deza.place.dik.direction/quarter.~kAla.time.kalA*.kriyA.action.~ogha.flood\throng.a | aho.O.yes! nu.now/then kAlena ~cireNa.for.a.long.time zAnta.peaceful/still.a \ brahma.Immensity eva.only/indeed zAnta.peaceful/still.m sthita.situate.m avyaya*.Atma.self
.
*vlm.24. The distinct knowledge of the different categories of time, place, action in the world, is now entirely blended in the knowledge of the unity of the tranquil spirit of brahmA (which composes all varities in itself).
*sv. Hence, there is no mind nor an egosense. Such being the case, I am pure, I am awakened. I salute my self, there is naught which is the object of my consciousness.
शाम्यामि निर्वामि परिस्थितो ऽस्मि
zAmyAmi nirvAmi paristhita: asmi
न यामिनोदेमि न चास्तमेमि ।
na yAmi na udemi na cAsta.m emi |
तिष्ठामि तिष्ठ स्वयथास्थितात्मा
tiSThAmi tiSTha sva.yathAsthita=AtmA
शिवम् शुभम् पावनमौनमस्मि ॥६।९५।२५॥
zivam zubham pAvana.maunam asmi ||6|95|25||
.
zAmyAmi.I.am.Quiet nirvAmi I am free.Nirvaana paristhita.all.around/wrapped: asmi.I.am / na.not yAmi.I.come.to na.not udemi.I.approach\emerge na cAsta.m emi |
tiSThAmi tiSTha sva.yathAsthita=AtmA \
zivam zubham pAvana.maunam asmi
.
~zAmyAmi.I.am.Quiet
~nirvAmi I am free.Nirvaana
~paristhita.all.around/wrapped
na yAmi I don't proceed =
na udemi I don't go.to up (rising) =
na cAsta.m emi nor go.to setting =
tiSThAmi I rest. =
tiSTha – rest =
sva.yathA.sthita=AtmA
zivam zubham my own self just as you are =
pAvana.maunam asmi I am ziva the Splendid, the silent Air.
I'm at peace, I'm free, I'm all around, I do
not proceed, I don't go.to rising nor go.to
setting. I rest. Rest, my own self just as you
are. I am #ziva the Splendid, the silent Air.
*vlm.25. I am tranquil, calm and quiet and settled in the spirit of God; I do not rise nor fall from nor move about this prop. [? das....@gmail.com ] I remain as you do in immovable spirit of god, which is all quiet, holiness and felicity in itself.
*AB. parita: pUrNabhAvena sthito'smi ... ||
@@@
DN6095 FIRE.CREST'S REPOSE 2.DC05
सर्ग ६.९५
sarga 6.95
शिखि.ध्वज उवाच ।
zikhi.dhvaja* uvAca |
आ.ब्रह्म.स्तम्ब.पर्यन्तम् यदि अयम् भासते भ्रमः ।
A.brahma.stamba.paryanta.m yadi ayam bhAsate bhrama: |
अर्थ.क्रिया.समर्थः च तत् कथम् दुःख.जारणम् ॥६।९५।१॥
artha.kriyA.samartha: ca tat katham du:kha.jAraNam ||6|95|1||
कुम्भ उवाच ।
kumbha* uvAca |
एवम् जगत्.भ्रमस्य अस्य भावनम् तावत् आततम् ।
evam jagat.bhramasyAsya bhAvanam tAvat Atata.m |
शिली.भूतस्य शीतेन सलिलस्य इव रूक्षता ॥६।९५।२॥
zilI.bhUtasya zItena salilasya iva rUkSatA ||6|95|2||
अज्ञानम् शिथिली.भूतम् एवम् नष्टम् विदुः बुधाः ।
ajJAnam zithilI.bhUta.m evam naSTam vidu: budhA: |
न नाशेन विना उदेति सर्व.संस्थान.विच्युतिः ॥६।९५।३॥
na nAzena vinA udeti sarva.saMsthAna.vicyuti: ||6|95|3||
तनुत्वम् सर्व.बोधस्य यत्.तत् एव हि कारणम् ।
tanutvam sarva.bodhasya yat.tat eva hi kAraNam |
सर्ग*उपशम.सम्पत्तौ प्रतिपन्ने परे पदे ॥६।९५।४॥
sargopazama.sampattau pratipanne pare pade ||6|95|4||
तानवम् दृश्यते यस्य तस्य अनुक्रमतः स्वयम् ।
tAnavam dRzyate yasya tasyAnukramata: svayam |
पूर्व.संस्थान.विगमात् प्रशमः अपि उपपद्यते ॥६।९५।५॥
pUrva.saMsthAna.vigamAt prazama: api upapadyate ||6|95|5||
अनेन एव क्रमेण एवम् त्वम् आदि.पुरुषः नृपः ।
anena eva krameNa evam tvam Adi.puruSa: nRpa: |
भ्रम*आकार*उदयम् विद्धि मृगतृष्ण*अम्बुवत् स्थितम् ॥६।९५।६॥
bhrama*AkArodayam viddhi mRgatRSNa*ambuvat sthita.m ||6|95|6||
एषा पितामह*अभावे अपि असती भूत.संततिः ।
eSA pitAmaha*abhAve api asatI bhUta.saMtati: |
न कदा.चन तत् सिद्धम् यत् अ.सिद्धेन साध्यते ॥६।९५।७॥
na kadA.cana tat siddham yat a.siddhena sAdhyate ||6|95|7||
अयम् भूत*उपलम्भः हि मृगतृष्ण*अम्बु इव उदितः ।
ayam bhUtopalambha: hi mRgatRSNa*ambu iva udita: |
विचारत् विलयम् याति शुक्तौ रजत.धीः इव ॥६।९५।८॥
vicArat vilayam yAti zuktau rajata.dhI: iva ||6|95|8||
कारण*अभवतः कार्यम् अभूत्वा भवति इति यत् ।
kAraNa*abhavata: kAryam abhUtvA bhavati iti yat |
मिथ्याज्ञानात् ऋते तस्य न रूपम् उपपद्यते ॥६।९५।९॥
mithyAjJAnAt Rte tasya na rUpam upapadyate ||6|95|9||
मिथ्यादृष्टि.प्रेक्षितम् तु न कदा.चन विद्यते ।
mithyAdRSTi.prekSita.m tu na kadA.cana vidyate |
मृगतृष्णा*अम्भसा केन घटकाः परिपूरिताः ॥६।९५।१०॥
mRgatRSNA*ambhasA kena ghaTakA: paripUritA: ||6|95|10||
स्रष्टुः आद्यस्य परमम् ब्रह्म कस्मात् न कारणम् ।
sraSTu: Adyasya parama.m brahma kasmAt na kAraNam |
अनन्तम् अजम् अव्यक्तम् अम्बरम् शान्तम् अच्युतम् ॥६।९५।११॥
ananta.m ajam avyakta.m ambaram zAnta.m acyuta.m ||6|95|11||
हेतुत्व*अभावतः ब्रह्म कार्यत्व*अभावतः तथा ।
hetutva*abhAvata: brahma kAryatva*abhAvata: tathA |
अद्वैतेन अतिगन्त.आत्मा न च कार्यम् न कारणम् ॥६।९५।१२॥
advaitenAtiganta.AtmA na ca kAryam na kAraNam ||6|95|12||
अ.कर्तृ.कर्म.करणम् अ.कारणम् अ.बीजकम् ।
a.kartR.karma.karaNam a.kAraNam a.bIjakam |
अ.प्रतर्क्यम् अ.विज्ञेयम् ब्रह्म कर्तृ कथम् भवेत् ॥६।९५।१३॥
a.pratarkyam a.vijJeyam brahma kartR katham bhavet ||6|95|13||
अ.कारणत्वात् कार्यत्व.रहितम् तत् जगत् भवेत् ।
a.kAraNatvAt kAryatva.rahita.m tat jagat bhavet |
अ=द्वैत*ऐक्यम् अन्=आदि.अन्तम् तत् आद्यम् उपलम्भनम् ॥६।९५।१४॥
a=dvaita*aikyam an=Adi.anta.m tat Adyam upalambhanam ||6|95|14||
अ.प्रतर्क्यम् अ.विज्ञेयम् तत् शिवम् शान्तम् अव्ययम् ।
a.pratarkyam a.vijJeyam tat zivam zAnta.m avyayam |
तत् कथम् कस्य केन एव कर्तृ भोक्तृ कदा भवेत् ॥६।९५।१५॥
tat katham kasya kena eva kartR bhoktR kadA bhavet ||6|95|15||
अतो न इदम् कृतम् किम्चित् जगत्.आदि न विद्यते ।
ato na idam kRta.m kiMcit jagat.Adi na vidyate |
न कर्ता असि न भोक्ता असि सर्वम् शान्तम् अजम् शिवम् ॥६।९५।१६॥
na kartA asi na bhoktA asi sarvam zAnta.m ajam zivam ||6|95|16||
कारण*अभावतः कार्यम् न कस्य.चित् इदम् जगत् ।
kAraNa*abhAvata: kAryam na kasya.cit idam jagat |
अ.कारणत्वात् कार्यत्वम् भ्रमात् विद्धि तु इदम् जगत् ॥६।९५।१७॥
a.kAraNatvAt kAryatvam bhramAt viddhi tu idam jagat ||6|95|17||
अकार्यत्वात् च न अस्ति एतत् सर्ग* इत्थम् न विद्यते ।
akAryatvAt ca nAsti etat sarga* ittham na vidyate |
यदा न कस्य.चित् कार्यम् कारणस्य जगत् तदा ॥६।९५।१८॥
yadA na kasya.cit kAryam kAraNasya jagat tadA ||6|95|18||
पदार्थ.भाव.संसिद्धिः तत् सिद्धौ कस्य वेदनम् ।
padArtha.bhAva.saMsiddhi: tat siddhau kasya vedanam |
एवम् तु वेदनाभावे न अस्ति अहम्त्वस्य कारणम् ॥६।९५।१९॥
evam tu vedanAbhAve nAsti ahamtvasya kAraNam ||6|95|19||
अतः शुद्धः विमुक्तः असि का एव उक्तिः बन्ध.मोक्षयोः ।
ata: zuddha: vimukta: asi kA eva ukti: bandha.mokSayo: |
शिखि.ध्वज उवाच ।
zikhi.dhvaja* uvAca |
बुद्धः अस्मि भगवन् युक्ति.युक्तम् उक्तम् त्वया उत्तमम् ॥६।९५।।२०॥
buddha: asmi bhagavan yukti.yukta.m ukta.m tvayA uttama.m ||6|95||20||
कारण*अभावतः कर्तृ न इदम् ब्रह्मा इति वेद्मि अहम् ।
kAraNa*abhAvata: kartR na idam brahmA iti vedmi aham |
कर्तृ*अभावात् जगत् न अस्ति तेन न अस्ति पदार्थ.दृक् ॥६।९५।२१॥
kartR*abhAvAt jagat nAsti tena nAsti padArtha.dRk ||6|95|21||
न अतः चित्त.आदि तत् बीजम् न अतः अहन्ता.आदि किम्चन ।
na.ata: citta.Adi tat bIjam na.ata: ahaMtA.Adi kiMcana |
एवम्.स्थिते विशुद्धः अस्मि विबुद्धः अस्मि शिवः अस्मि वा ॥६।९५।२२॥
evam.sthite vizuddha: asmi vibuddha: asmi ziva: asmi vA ||6|95|22||
मनः मह्यम् परम् चेत्यम् न किम्चित् इति बोधितः ।
mana: mahyam param cetyam na kiMcit iti bodhita: |
पदार्थ.वेदनात् इत्थम् असत् एव अवभासते ।
padArtha.vedanAt ittham asat evAvabhAsate |
अहम् आद्यन्तम् एतेन शान्तम् आसे ख.कोशवत् ॥६।९५।२३॥
aham Adyanta.m etena zAnta.m Ase kha.kozavat ||6|95|23||
जगत्.पदार्थ.प्रविभाग.दृष्टिः
jagat.padArtha.pravibhAga.dRSTi:
स=देश.दिक्.काल.कला.क्रिया*ओघा ।
sa=deza.dik.kAla.kalA.kriyA*oghA |
अहो नु कालेन चिरेण शान्ता
aho nu kAlena cireNa zAntA
ब्रह्म एव शान्तम् स्थितम् अव्यय.आत्म ॥६।९५।२४॥
brahma eva zAnta.m sthita.m avyaya.Atma ||6|95|24||
शाम्यामि निर्वामि परिस्थितः अस्मि
zAmyAmi nirvAmi paristhita: asmi
न यामि न उदेमि न च अस्तम् एमि ।
na yAmi na udemi na cAsta.m emi |
तिष्ठामि तिष्ठ स्व.यथास्थित=आत्मा
tiSThAmi tiSTha sva.yathAsthita=AtmA
शिवम् शुभम् पावन.मौनम् अस्मि ॥६।९५।२५॥
zivam zubham pAvana.maunam asmi ||6|95|25||
||
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चित् संवित्त्या.उच्यते जीव:
cit saMvittyA ucyate jIva:
संकल्पात्स मनो भवेत् ।
saMkalpAt sa: mana: bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: citta.m ahaMkAra:
माया.इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
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FM6096 FIRECREST'S REALIZATION 2.DC06.07 .z52
FM.6.50.FM.6.99
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+++
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