2012_1.mr11 About tattva Thatness

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Mar 11, 2015, 2:33:00 PM3/11/15

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2012_1.mr11 About tattva Thatness

fm2012 (trans.only)

https://www.dropbox.com/s/basrpg372ltgk5d/fm2012_1.mr11%20About%20tattva%20Thatness.docx?dl=0

y2012 (complete Working Notes):

https://www.dropbox.com/s/ay5s1jugypur74h/y2012_1.mr11%20About%20tattva%20Thatness.docx?dl=0

oॐm

yoga.vAsiSTha

योग.वासिष्ट

THE FREEDOM METHOD

मोक्ष-उपाय

mokSa-upAya

•

Book Two:

मुमुक्षु

mumukSu

THE FREEDOM-SEEKER

Canto 2.12

On Thatness

वसिष्ठ vasiSTha said—

परिपूर्ण-मना मान्य: प्रष्टु: जानासि राघव ।

वेत्सि चोक्तम् च तेनाहम् प्रवृत्तो वक्तुम् आदरात् ॥२।१२।१॥

paripUrNa-manA mAnya: praSTu: jAnAsi rAghava |

vetsi ca_uktam ca tena_aham pravRtta: vaktum AdarAt ||2|12|

Great.grandson of रघु raghu the Swift,

your overflowing mind is honored among questioners.

You hear and understand what you have heard.

So I say this respectfully.

रजस्-तमोभ्याम् रहिताम् शुद्ध-सत्त्व अनुपातिनीम् ।

मतिम् आत्मनि सम्.स्थाप्य ज्ञानम् श्रोतुम् स्थिरो भव ॥२॥

rajas-tamobhyAm rahitAm zuddha-sattva‑anupAtinIm |

matim Atmani sam.sthApya jJAnam zrotum sthira: bhava ||

Now let the mind be without the red rAjasic force,

and the black tAmasic also,

so that only clear sAttvic force remains.

With the mind settled in the Self

be still,

hear the Wisdom of ज्ञान jJAna.

विद्यते त्वयि सर्वैव प्रच्छकस्य गुणावली ।

वक्तु: गुणा: चैव मयि रत्न-श्री: जल.धौ यथा ॥३॥

vidyate tvayi sarvA_eva pracchakasya guNAvalI |

vaktu: guNA: caiva mayi ratna-zrI: jala.dhau yathA ||

There is

in you

every virtue of a questioner.

There is

in me

the skill of an Orator.

And there is

a treasure-chest to be found in deep waters.

आप्तवान् असि वैराग्यम् विवेक अ.सङ्गजम् सुत ।

चन्द्र-कान्त इव_आर्द्रत्वम् लग्न-चन्द्र-कर उत्कर: ॥४॥

AptavAn asi vairAgyam viveka‑a.saGgajam suta |

candra-kAnta iva_Ardratvam lagna-candra-kara‑utkara: ||

You have attained dispassionate discernment

sprung from detachment

son,

you're like the moonstone which yields

moisture to the touch of moonlight.

vlm. ... like the humidity of the moonstone bearing its correlation with the gentle beams of the moon.

m. ... like a marble becoming soft with the touch of moonbeams.

va: ... as a moonstone is born by consumation of multitude of moon's rays.

चिरम् आ-शैशवाद्_एव तव_अभ्यासोऽस्ति सद्.गुणै: ।

शुद्धै: शुद्धस्य दीर्घैश्_ च पद्मस्य_इव_अति.संततै: ॥५॥

ciram A-zaizavAt_eva tava_abhyAsa:_asti sat.guNai: |

zuddhai: zuddhasya dIrghai:_ ca padmasya_iva_ati.saMtatai: ||

From childhood on, your long practice has been of sAttvic quality,

like a long spread of lotuses,

a mass of white

on a blue pond.

DC. ... like many pure and long petals of a lotus flower.

vlm. ... as the long stretching white fibers of the stalk exalt the spotless lotus.

m. ... like the expansive fragrances of a lotus.

अथ शृणु कथम् वक्ष्ये त्वम् एव_अस्या हि भाजनम् ।

न हि चन्द्रम् विना शुद्धा स-विकासा कुमुद्वती ॥६॥

atha zRNu katham vakSye tvam eva_asyA hi bhAjanam |

na hi candram vinA zuddhA sa-vikAsA kumudvatI ||

Now give your close attention to what I tell you,

for only you above all others are worthy to hear it.

The pure kumuda white lotus will not open till the moon awakens it.

ये केचन समारम्भा याश्_च काश्.चन दृष्टय: ।

ते च ताश्_च पदे दृष्टे नि:शेषम् यान्ति वै शमम् ॥७॥

ye kecana samArambhA yAz_ca kAz.cana dRSTaya: |

te ca tAz_ca pade dRSTe ni:zeSam yAnti vai zamam ||

For one who undertakes this path,

what he understands

will certainly bring him finally

to peace.

va. Whatever is undertaken and investigated....

vlm. "Whatever business or investigation is undertaken by any body..."

m. All these activities, beginnings and the perceptions about them ...

यदि विज्ञान-विश्रान्तिर्_न भवेद्_भव्य-चेतस: ।

तद्_अस्याम् संसृतौ साधुश्_चिन्ता-मौढ्यम् सहेत क: ॥८॥

yadi vijJAna-vizrAnti:_na bhavet_bhavya-cetasa: |

tad_asyAm saMsRtau sAdhu:_cintA-mauDhyam saheta ka: ||

If some Repose of Understanding

does not arise as happy चेतस् cetas Affectivity,

if we साधु sAdhu.s do not cause this to come about,

who then could bear the burden of stupidity?

vlm.8. Had not there been the solace of philosophy for men of good understanding, what rational being could dare to bear the misery brought on in this world by ignorance.

m.8. How can the people of the world tolerate this poverty of mind in fallacious thinking if those with saintly and auspicious minds do not give them relief through knowledge?

परम् प्राप्य विलीयन्ते सर्वा मनन-वृत्तय: ।

कल्पान्त अर्क गण सङ्गात् कुल-शैल-शिला इव ॥९॥

param prApya vi.lIyante sarvA: manana-vRttaya: |

kalpAnta‑arka‑gaNa‑saGgAt kula-zaila-zilA: iva ||

When the Supreme is got,

they disappear,

all those mentations

—

a range of mountains melting together under the Doomsday Sun.

vlm. ... the dissolution of the rocks of boundary mountains by the solar heat at the end of the world.

m.9. ... the melting and vanishing of the great mountains through the touch of the (twelve) suns at the time of deluge.

दु:सहा राम संसार-विष-आवेश-विषुचिका । योग-गारुड-मन्त्रेण पावनेन प्रशाम्यति ॥१०॥

du:sahA rAma saMsAra-viSa‑Aveza-viSucikA | yoga-gAruDa-mantreNa pAvanena prazAmyati ||

It's hard to bear, rAma, this poison-needle saMsAra.

By the pure fire of the mantra of garuDa* it is overcome.

* This may refer to the proper mantra of garuDa, <om pakshi svAhA>, about which little is known; but more probably refers to the mantra of _viSUcikA the Needle in y3069.

vwv.126/10 Râma! The disease (or cholera) that is caused by the entrance of the poison of worldly existence is unbearable.

vlm. ... as the poison of snake-biting is removed by Gáruda incantations.

स च योग: सज्जनेन सह शास्त्र-विचारणात् । परमार्थ-ज्ञान-मन्त्रो नूनम् लभ्यत एव च ॥११॥

sa ca yoga: sat.janena saha zAstra-vicAraNAt | paramArtha-jJAna-mantra: nUnam labhyata eva ca ||

Let a seeker join with the wise,

and inquire into शास्त्र.zAstra.

This is the means whereby higher Wisdom is surely to be got.

vlm. The capacity of yoga is obtained by discussion of the _zAstras in the company of good people, which alone can furnish us with the great charm of spiritual knowledge.

अवश्यम् इह हि विचारे कृते सकल-दु:ख-परिक्षयो भवति_इति मन्तव्यम् नातो विचार-दृष्टयोऽवहेलया दृष्टव्या: ॥१२॥

avazyam iha hi vicAre kRte sakala-du:kha-parikSayo bhavati_iti mantavyam nAto vicAra-dRSTayo'vahelayA dRSTavyA: ||12||

So it is clear that when Enquiry is pursued, it will be found that all sorrows are thus brought to an end. Those who enquire into their perceptions should not be regarded with disdain.

jd. Prose passages are indicated by italics.

विचारवता पुरुषेण सकलम् इदम् आधि-पञ्जरम् सर्पेण त्वचम् इव परिपक्वाम् सम्.त्यज्य विगत-ज्वरेण शीतल-अन्त:करणेन । विनोदाद्_इन्द्रजालम् इव जगद् अखिलम् आलोक्यते सम्यग्-दर्शनवताऽसम्यग्-दर्शनवतो हि परम् दु:खम् इदम् ॥१३॥

vicAravatA puruSeNa sakalam idam Adhi-paJjaram sarpeNa tvacam iva paripakvAm sam.tyajya vigata-jvareNa zItala-anta:karaNena | vinodAd_indrajAlam iva jagad akhilam Alokyate samyag-darzanavatA'samyag-darzanavato hi param du:kham idam ||13||

An enquiring person, faced with this cage of misery, is like a snake just at the point of shedding. He should slip his skin! He who is not a Unitive Perceiver should beware the magic net of indra the Godking, and behold the world with Unitive Perception, for it is beyond sorrow.

vwv.138. The entire world is perceived with amusement as jugglery by a person endowed with reflection, free from fever and pssessed of a cool mind, having abandoned all this cage of mental agony like the worn-out skin (abandoned) by a smake.

vlm. ... the fully wise man is not subject to the misery of the imperfectly wise.

m. ... with an integrated perception, they should perceive the world as mere jugglery with unagitated,cool mind and heart devoid of any feverish haste or anxiety. All sorrow is only for those who do not have such an integrated outlook and perception.

विषमो ह्य्_अतितराम् संसार-रोगो भोगी_इव दशत्य्_असिर्_इव च्.छिनत्ति कुन्त इव वेधयति रज्जुर्_इव_अवेष्टयति पावक इरा दहति रात्रिर्_इव_अन्धयति अशङ्कित-परिपतित-पुरुषान् पाषाण इव विवशी.करोति हरति प्रज्ञाम् नाशयति स्हितिम् पातयति मोह-अन्ध.कूपे तृष्णा जर्जरी.करोति न तद् अस्ति किंचिद् दु:खम् संसारि यन् न प्राप्नोति ॥१४॥

viSamo hy_atitarAm saMsAra-rogo bhogI_iva dazaty_asir_iva c.chinatti kunta iva vedhayati rajjur_iva_aveSTayati pAvaka irA dahati rAtrir_iva_andhayati azaGkita-paripatita-puruSAn pASANa iva vivazI.karoti harati prajJAm nAzayati shitim pAtayati moha-andha.kUpe tRSNA jarjarI.karoti na tad asti kiMcid du:kham saMsAri yan na prApnoti ||

The terrible disease called सम्.सार sam.sAra is like a serpent. It stings like a sword, pierces like a spear, binds like a rope, burns like fire, and it blinds those who are not already stirred by fear, like a pitch-black night. It leaves them dumb as a stone. It mars their _prajJA Intelligence, ruins their condition, destroys them with Craving. There is not a single sorrow in saMsAra that does not afflict such a person.

viSama: hi

vlm. The rough and uneven pleasure of the world is but a disease to men, and stings them like a snake.... m. ... strikes like a cobra ...

दुरन्ता_इयम् किल विषय-विषुचिका यदि न चिकित्स्यते तन्.न्_इतराम् नरक-नगर-निकर-फल-अनुबन्धिनी तत्.तत् करोति ॥१५॥

durantA_iyam kila viSaya-viSucikA yadi na cikitsyate tan.n_itarAm naraka-nagara-nikara-phala-anubandhinI tat.tat karoti ||15||

And the end, alas, is harder: for if the sense-plague of this world is not cured somehow, the treasures of the cities of hell await him, according.with his deeds.

vwv.15 This disease (or cholera) of sensual pleasures is indeed endless. If it is not cured, then it always produces various things, having as a consequence the fruit of a multitude of cities of hell.

यत्र शिल अशिता_असि-शात: पात उपल-ताडनम् अग्नि-दाहो हिम अवसेकोऽङ्ग-अवकर्त्तनम् चन्दन-चर्चा-तरु-वनानि घुण-वृत्तान्त: । परिवेषोऽङ्ग-परिमार्जनम्_अनवरत-अनल-विचलित-समर-नाराच-निपातो निदाघ-विनोदनम् धारागृह-सीकर-वर्षणम् शिर-च्छेद: सुख-निद्रा-मूकी.करणम् आनन-मुद्र-आबान्धुर्यम् महानुपचय: ॥१६॥

yatra zilAzitAsizAta: pAta upalatADanamagnidAho himAvaseko'GgAvakarttanam candana-carcAtaru-vanAni ghuNavRttAnta: | pariveSo 'Gga-parimArjana-manavaratAnala-vicalita-samaranArAca-nipAto nidAgha-vinodanam dhArAgRha-sIkara-varSaNam ziraccheda: sukha-nidrAmUkIkaraNamAnanamudrAbAndhuryam

There, there is eating of rocks; a hundred swords lightly striking; pelting with stones; burning with fire; burying in snow; severing of arms and legs; there you must grind sandalwood paste from trees infested with woodworms, and smear it on your skin! All around there is a continuous fire of slicing burning fire-arrows falling, and skull-splitting swords, as thick as the shower-baths that cool you in the summer palace; so that you cannot sleep or even breathe in that great disintegration.

तद् एवम्.विध-कष्ट-चेष्टा-सहस्र-दारुणे संसार-चल-यन्त्रेऽस्मिन् राघव न_अवहेलना कर्तव्या अवश्यम् एव विचारणीयम् एवम् च_अवबोद्धव्यम् यथा किल शास्त्र-विचाराच्_छ्रेयो भवति_इति ॥१७॥

tad evam.vidha-kaSTa-ceSTA-sahasra-dAruNe saMsAra-cala-yantre'smin rAghava na_avahelanA kartavyA avazyam eva vicAraNIyam evam ca_avaboddhavyam yathA kila zAstra-vicArAc_chreyo bhavati_iti ||17||

There are a thousand similar miseries here in this saMsAra Machine, rAghava, Scion of raghu the Swift; and they are not to be ignored. They must be considered and investigated, with inquiry into the zAstra, and O at last the best things will ensue.

अन्यच्_च रघु.कुल-इन्दो यदि च_एते महा मुनयो महर्षयश्_च विप्राश्_च राजानश्_च ज्ञान कवचेन_अवगुण्ठित-शरीरास्_ते । कथम् अ दु:ख-क्षमा अपि दु:ख करीम् ताम् ताम् वृत्ति पूर्विकाम् संसार-कदर्थनाम् अनुभवन्त: सततम् एव मुदित-मनसस्_तिष्ठन्ति ॥१८॥

anyac_ca raghu.kula-indo yadi ca_ete mahA‑munayo maharSayaz_ca viprAz_ca rAjAnaz_ca jJAna‑kavacena_avaguNThita-zarIrAs_te | katham a‑du:kha-kSamA api du:kha‑karIm tAm tAm vRtti‑pUrvikAm saMsAra-kadarthanAm anubhavanta: satatam eva mudita-manasas_tiSThanti ||18||

Otherwise, moon of the raghu Clan, all these great muni.s and Great RSi.s and brAhmaNa.s and Princes who have covered their bodies with the armor of Wisdom:—being sorrow‑ and grief‑free, how could they experience the misery-making, idea-overflowing entirety of this pointless saMsAra, like the foolish-minded?

DC. ... I don't see mudita-manasas foolish minded, it is joyful-minded...

vlm. ... being liable to no pain or grief; have yet engaged theinselves to the arduous affairs of this world with minds as placid as yours.

m. ...in a happy state even though afflicted with meaningless problems of the world ...

Here it has been said–

विकौतुका विगत-विकल्प-विप्लवा यथा स्थिता हरि-हर-पद्मज-आदय: ।

नर-उत्तमा: समधि-गत-आत्म-दीपकास्_ तथा स्थिता जगति विशुद्ध-बुद्धय: ॥१९॥

vikautukA vigata-vikalpa-viplavA yathA sthitA hari-hara-padmaja-Adaya: |

nara-uttamA: samadhi-gata-Atma-dIpakAs_ tathA sthitA jagati vizuddha-buddhaya: ||

"The dispassionate,

without confused imaginings,

are the equals of viSNu, ziva, and brahmA.

They're the best of men,

absorbed in Self-illumination,

with purified Intellects,

here in this present world.

vlm. Moreover there are many of the best of men, who with their spiritual light and pure understandings, reside in this world as the gods Hari, Hara and Brahma, who were above all concerns and fluctuating desires of life.

sv. O rAma, if you thus overcome this sorrow of repetitive history (samsara), you will live here on earth itself like a god, like brahmA or viSNu!

परिक्षीणे मोहे विगलति घने ज्ञान-जलदे परिज्ञाते तत्त्वे समधि-गत आत्मन्य्_अतितते ।

विचार्य_आर्यै: सार्द्धम् चलित-वपुषो वै सदृशतो धिया दृष्टे तत्त्वे रमणम् अटनम् जागतम् इदम् ॥२०॥

parikSINe mohe vigalati ghane jJAna-jalade parijJAte tattve samadhi-gata Atmany_atitate |

vicArya_Aryai: sArddham calita-vapuSo vai sadRzato dhiyA dRSTe tattve ramaNam aTanam jAgatam idam ||

"When our delusion disappears

it melts away into a cloud of _jJAna Wisdom

it is Thatness comprehended,

it is the Self approached, attained

it is the Self spreading everywhere.

Then,

when Thatness is seen in thought,

this world becomes a delightful place to wander in."

vlm.20. The journey of this world is delightful to one, who after the removal of his errors and dispersion of the cloud of his ignorance, has come to the knowledge of truth.

And there has also been said, rAghava–

प्रसन्ने चित्तत्वे हृदि शमभवे वल्गति परे शम-भोगी.भूतास्व्_अखिल-कलनादृष्टिषु नर: ।

समम् याति स्वान्त:करण-घटन आस्वादित-रसम्

धिया दृष्टे तत्त्वे रमणम् अटनम् जागतम् इदम् ॥२१॥

prasanne cittatve hRdi zamabhave valgati pare zama-bhogI.bhUtAsv_akhila-kalanAdRSTiSu nara: |

samam yAti svAnta:karaNa-ghaTana‑AsvAdita-rasam

dhiyA dRSTe tattve ramaNam aTanam jAgatam idam ||

"When

a person attains Peace in his Affective mind,

and the Heart dances in the Supreme,

where all beings enjoy perfect Peace in their perceptions,

then

such a one's Inner Doer sees all its enjoyments equally.

That truth is known,

and it becomes a pleasure to rove this world."

vlm.21. That the serenity of the mind and calm repose of the heart heart being secured, all the senses are subjected to peace, and every thing is viewed, in an equal light; and this knowledge of the truth gives a delight to our journey in this world.

m.21. Further, O _rAghava, when the mind is clean, pure and is in a state of gladness, the heart becomes calm and peaceful and drifts towards the Supreme. When peace attains its fullness, the sense of fancy and stained mental movements will break down. The mind and other internal instruments attain equilibrium. The intellectual perceptions (about the world events) acquire a charming spiritual grace of (sportive) movement.

sv.21 when the mind is at peace and the heart leaps to the supreme truth, when all the disturbing thought-waves in the mind-stuff have subsided and there is unbroken flow of peace and the heart is filled with the bliss of the absolute, when thus the truth has been seen in the heart, then this very world becomes an abode of bliss.

And this has been said too–

रथ: स्थाणुर्_देहस्_तुरग-रचना च_इन्द्रिय गति:

परिस्पन्दो वातो वहन कलित आनन्द विषय: ।

परोऽणुर्_वा देही जगति विहरामि इत्य्_अनघया

धिया दृष्टे तत्त्वे रमणम् अटनम् जागतम् इदम् ॥२२॥

ratha: sthANur_dehas_turaga-racanA ca_indriya‑gati:

parispando vAto vahana‑kalita‑Ananda‑viSaya: |

paro'Nur_vA dehI jagati viharAmi‑ity_anaghayA

dhiyA dRSTe tattve ramaNam aTanam jAgatam idam ||22||

anyac ca |

"The body is a chariot

the organs of motion are horses,

fed with prANa Airs,

whipped by sense-objects;

or else its driver is the Primal Atom.

In this body one travels, making his way, to purity.

So thought perceives Truth,

and it becomes a pleasure to rove this world."

vlm.22. Know also that, this body of ours is the car, and these organs are its horses, our breathings are the winds blowing upon it, and the mind is the driver that feels the delight of driving, the atomic soul is the rider who is conscious of wandering about the world. The knowledge of this truth makes our earthly journey a pleasant one.

m.22. Further, this immobile body is a chariot moved by the sense horses which are energised by the vital airs (pranas). The riders are the sensuous objects of pleasure. If the simple mental perception that the embodied man is moving in this world changes to the spiritual perception that the spark of Divine in the Jiva is moving the chariot, the entire world movement acquires a spiritual grace of (sportive) movement.

oॐm

Previous Canto:

y2011 (complete Working Notes):

https://www.dropbox.com/s/llcuxtfmjd21wan/y2011_1.mr07-...-10%20THE%20ROYAL%20SCIENCE.docx?dl=0

fm2011 (Freedom.Method)

https://www.dropbox.com/s/8vu0z2kthsk7ubm/fm2011_1.mr07-...-10%20THE%20ROYAL%20SCIENCE.docx?dl=0

Next Canto:

y2013

fm2013

All YVFiles:

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

Concordant Glossary (CGl1405)