FM.7.97 VARIOUS VIEWS 3.je21-22
jivadas
FM.7.1-end
https://www.dropbox.com/s/tm1upzys7oyu7o4/FM.7.1-end.docx?dl=0
FM.7.97 VARIOUS VIEWS 3.je21-22 .z47
https://www.dropbox.com/s/h8nfpful6szswmv/fm7097%203.je21-22%20Various%20Views%20.z47.docx?dl=0
FM.7.97 VARIOUS VIEWS 3.je21-22
सर्ग ७.९७
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
संविन्.मयत्वाज् जगतः स्वप्नस्य परम.आत्मनः ।
saMvit.mayatvAt_jagata: svapnasya parama.Atmana: |
ब्रह्म-आकाशतया सर्वम् ब्रह्मा_एव इत्य्_अनुभूयते ॥७।९७।१॥
brahma-AkAzatayA sarvam brahmA_eva iti_anubhUyate ||7|97|1||
भ्रमस्य च_अतिदृश्यत्वाद्_अदृश्यत्वान् महाचितेः ।
bhramasya ca_ati.dRzyatvAt_a.dRzyatvAt_mahAcite: |
मद्-अशक्तिवद् आत्मा_इति सत्यता_अस्य_अपि युज्यते ॥७।९७।२॥
mat-azaktivat_AtmA_iti satyatA_asya_api yujyate ||7|97|2||
असत्त्वाद् दृश्य-विश्रान्तेर् अलभ्यत्वाद् महाचितेः ।
asattvAt_dRzya-vizrAnte:_alabhyatvAt_mahAcite: |
उपलब्धुर् अभावाच् च शून्य-नाम्नि_इव सत्य्_अपि ॥७।९७।३॥
upalabdhu:_abhAvAt*_ca zUnya-nAmni_iva sati_api ||7|97|3||
चिन्मात्रम् पुरुषो ऽकर्ता समेty_अव्यक्ततो जगत् ।
cit.mAtram puruSa:_akartA sameti_avyaktata:_jagat |
एवम्दृष्टेः सत्यम् एतद् एवम् अर्थ-अनुभूतितः ॥७।९७।४॥
evam.dRSTe: satyam etat_evam artha-anubhUtita: ||7|97|4||
विवर्तो ब्रह्मणो दृश्यम् इत्य्_एवम्वादिनो ऽपि सत् ।
vivarta:_brahmaNa:_dRzyam iti_evam.vAdina:_api sat |
मतम् एवम्.स्वरूपाणाम् अर्थानाम् अनुभूतितः ॥७|९७।५॥
matam evam.svarUpANAm arthAnAm anubhUtita: ||7|97|5||
परमाणु-समूह-आत्म जगद् इत्य्_अपि सत्यतः ।
parama.aNu-samUha-Atma jagat_iti_api satyata: |
संवेद्यते यथा यद्_यत् तत् तथा_एव_अनुभूतितः ॥७।९७।६॥
saMvedyate yathA yat_yat tat tathA_eva_anubhUtita: ||7|97|6||
यथा दृष्टम् तथा_एव_इदम् इह लोके परत्र च ।
yathA dRSTam tathA_eva_idam iha loke paratra ca |
न_असन् न सद् इति प्रौढा सत्यम् अध्यात्मिकी गतिः ॥७।९७।७॥
na_asat_na sat_iti prauDhA satyam adhyAtmikI gati: ||7|97|7||
"बाह्यम् एव_अस्ति न_अस्त्य्_अन्यद्"_इत्य्_अन्ये सत्य-वादिनः ।
"bAhyam eva_asti na_asti_anyat"_iti_anye satya-vAdina: |
स्वात्मन्य्_अक्ष-गण-आतीतम् प्राप्नुवन्ति न ते यतः ॥७।९७।८॥
sva.Atmani_akSa-gaNa-AtItam prApnuvanti na te yata: ||7|97|8||
अनरात-विपर्यास-दर्शनात् क्षण-भङ्ग-धीः ।
anarAta-viparyAsa-darzanAt kSaNa-bhaGga-dhI: |
युक्ता_एव तद्.विदाम् आद्यम् सर्व.शक्ति हि तत्.पदम् ॥७|९७।९॥
yuktA_eva tat.vidAm Adyam sarva.zakti hi tat.padam ||7|97|9||
कलविङ्क-घट=न्यायो धर्म* इत्य्_अपि तद्विदाम् ।
kalaviGka-ghaTa=nyAya:_dharma* iti_api tat.vidAm |
तथा_आत्म-सिद्धेर् म्लेच्छानाम् तद्देशेषु न दुष्यति ॥७।९७।१०॥
tathA_Atma-siddhe:_mlecchAnAm tat.dezeSu na duSyati ||7|97|10||
समाः सन्तश् च विप्र-अग्नि-विष-अमृत-मृतिष्व्_अपि ।
samA: santa:_ca vipra-agni-viSa-amRta-mRtiSu_api |
भान्त्य्_एवम् तद्विदाम् सर्वम् इदम् सर्व.आत्मकम् यतः ॥७।९७।११॥
bhAnti_evam tat.vidAm sarvam idam sarva.Atmakam yata: ||7|97|11||
स्वभाव-सिद्धम् एव_इदम् युक्तम् इत्य्_एव तद्विदाम् ।
svabhAva-siddham eva_idam yuktam iti_eva tat.vidAm |
अन्विष्टा* याति नो प्राप्तिम् बुद्धिमत्-सर्व-कर्तृता ॥७।९७।१२॥
anviSTA* yAti no prAptim buddhimat-sarva-kartRtA ||7|97|12||
एकः सर्वत्र कर्ता_इति सत्यम् तन्मय-चेतसाम् ।
eka: sarvatra kartA_iti satyam tat.maya-cetasAm |
सो ऽयम् निश्चयवान् सो ऽत्र तदाप्नोति_इत्य्_अबाधितम् ॥७।९७।१३॥
sa:_ayam nizcayavAn sa:_atra tadApnoti_iti_a.bAdhitam ||7|97|13||
अयम् लोकः परश् च_अस्ति स्नान-अग्न्य्=आदि च न_इतरत् ।
ayam loka: para:_ca_asti snAna-agni=Adi ca na_itarat |
एतद् एतादृशम् सत्यम् विद्धि भावित-भावनम् ॥७।९७।१४॥
etat_etAdRzam satyam viddhi bhAvita-bhAvanam ||7|97|14||
अशेषम् शून्यम् एव_इति बौद्धानाम् एतद् एव सत् ।
a.zeSam zUnyam eva_iti bauddhAnAm etat_eva sat |
लभ्यते तद्.विचारेण यत्र किम्चन न_एव हि ॥७।९७।१५॥
labhyate tat.vicAreNa yatra kimcana na_eva hi ||7|97|15||
चितिश् चिन्तामणिर् इव कल्प.द्रुम* इव_ईप्सितम् ।
citi:_cintAmaNi:_iva kalpa.druma* iva_Ipsitam |
आशु सम्पादयत्य्_अन्तर्_आत्मन् आत्मनि स्व.आत्मिका ॥७।९७।१६॥
Azu sampAdayati_antar_Atman Atmani sva.AtmikA ||7|97|16||
न_इदम् शून्यम् न च_अशून्यम् इत्य्_अवस्तु न तद्विदाम् ।
na_idam zUnyam na ca_azUnyam iti_a.vastu na tat.vidAm |
सर्व.शक्तिर् हि सा शक्तिर् न तद्_विद्यत* एव तत् ॥७।९७।१७॥
sarva.zakti:_hi sA zakti:_na tat_vidyate eva tat ||7|97|17||
तस्मात् स्व.निश्चये यस्मिन् यः स्थितः स* तथा ततः ।
tasmAt sva.nizcaye yasmin ya: sthita: sa* tathA tata: |
अवश्यम् फलम् आप्नोति न चेद् बाल्यान् निवर्तते ॥७।९७।१८॥
avazyam phalam Apnoti na cet_bAlyAt_nivartate ||7|97|18||
विचार्य पण्डितैः सार्धम् श्रेष्ठ-वस्तुनि धीमता ।
vicArya paNDitai: sArdham zreSTha-vastuni dhImatA |
स* रूढो निश्वयो ग्राह्यो न_इतरत्र यथा तथा ॥७।९७।१९॥
sa* rUDha:_nizvaya:_grAhya:_na_itaratra yathA tathA ||7|97|19||
सम्भवत्य्_उत्तम-प्रज्ञः शास्त्रतो व्यवहारतः ।
sambhavati_uttama-prajJa: zAstrata:_vyavahArata: |
यो यत्र नाम तत्र_असौ पण्डितस् तम् समाश्रयेत् ॥७।९७।२०॥
ya:_yatra nAma tatra_asau paNDita:_tam samAzrayet ||7|97|20||
सताम् विवदमानानाम् सच्*छास्त्र-व्यवहारिणाम् ।
satAm vi.vadamAnAnAm sat.zAstra-vyavahAriNAm |
यः समाह्लादको निन्द्यः स* श्रेष्ठस्_तम् समाश्रयेत् ॥७।९७।२१॥
ya: samAhlAdaka:_nindya: sa: zreSTha:_tam samAzrayet ||7|97|21||
सर्व* एव_अनिशम् श्रेयो धावन्ति प्राणिनो बलात् ।
sarva* eva_anizam zreya:_dhAvanti prANina:_balAt |
परिनिम्नम् पयांसि_इव तद् विचार्य समाश्रयेत् ॥७।९७।२२॥
parinimnam payAMsi_iva tat_vicArya samAzrayet ||7|97|22||
कल्लोलैर् उह्यमानानाम् नृणाम् संसार-सागरे ।
kallolai:_uhyamAnAnAm nRNAm saMsAra-sAgare |
अज्ञाता* दिवसा यान्ति नृणानाम् इव बिन्दवः ॥७|९७।२३॥
ajJAtA* divasA yAnti nRNAnAm iva bindava: ||7|97|23||
राम* उवाच ।
rAma* uvAca |
जगत् पूर्वम् लता_इव_अपि विश्रान्ता वितते पदे ।
jagat pUrvam latA_iva_api vizrAntA vitate pade |
पूर्व-अपर-विचारेण के पराभाव-दर्शिनः ॥७|९७।२४॥
pUrva-apara-vicAreNa ke parAbhAva-darzina: ||7|97|24||
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
जातौ जातौ कतिपये व्यपदेश्या भवन्ति ते ।
jAtau jAtau katipaye vyapadezyA bhavanti te |
येषाम् यान्ति प्रकाशेन दिवसा भास्वताम् इव ॥७|९७।२५॥
yeSAm yAnti prakAzena divasA bhAsvatAm iva ||7|97|25||
अद्गश् च_ऊर्ध्वम् च धावन्तश् चक्रावर्त-विवर्तनैः ।
adha:_ca_Urdhvam ca dhAvanta:_cakrAvarta-vivartanai: |
सर्वे तृणवद् उह्यन्ते मूढा* मोह-भव=अम्बुधौ ॥७।९७।२६॥
sarve tRNa.vat_uhyante mUDhA: moha-bhava=ambudhau ||7|97|26||
नष्ट-आत्म-स्थितयो भोग-वह्निषु प्रज्वलन्त्य्_अलम् ।
naSTa-Atma-sthitaya:_bhoga-vahniSu prajvalanti_alam |
देवा* दिवि दवेन_अद्रौ दह्यमाना* द्रुमा* इव ॥७।९७।२७॥
devA* divi davena_adrau dahyamAnA* drumA* iva ||7|97|27||
पातिता* मदसम्पन्ना* दानवा* दानव-अरिभिः ।
pAtitA* madasampannA* dAnavA* dAnava-aribhi: |
गजा* इव निरालाना* घोरे नारायण-अवटे ॥७|९७।२८॥
gajA* iva nirAlAnA* ghore nArAyaNa-avaTe ||7|97|28||
न गन्धम् अपि गन्धर्वा* दर्शयन्ति विवेक.जम् ।
na gandham api gandharvA* darzayanti viveka.jam |
गीत-पीत-परामर्शाः स.रत्नि हरिणा विना ॥७|९७।२९॥
gIta-pIta-parAmarzA: sa.ratni hariNA vinA ||7|97|29||
विद्याधराश् च विद्यानाम् आधारत्वेन मोहिताः ।
vidyAdharA:_ca vidyAnAm AdhAratvena mohitA: |
स्फुरितानाम् उदाराणाम् अपि कुर्वन्ति न_आदरम् ॥७|९७।३०॥
sphuritAnAm udArANAm api kurvanti na_Adaram ||7|97|30||
यक्षा* विक्षोभित-भुवो दक्षताम् अक्षता* इव ।
yakSA* vikSobhita-bhuva:_dakSatAm akSatA* iva |
दर्शयन्त्य्_असहायेषु बाल-वृद्ध-अतुरेषु च ॥७।९७।३१॥
darzayanti_asahAyeSu bAla-vRddha-atureSu ca ||7|97|31||
दन्तिनाम् इव मत्तानाम् रंहसी हरिणा_अरिणा ।
dantinAm iva mattAnAm raMhasI hariNA_ariNA |
कृतः करिष्यसि त्वम् च राक्षसानाम् परिक्षयम् ॥७|९७।३२॥
kRta: kariSyasi tvam ca rAkSasAnAm parikSayam ||7|97|32||
भृशम् पिशाचाः पश्यन्ति भूत-भोजन-चिन्तया ।
bhRzam pizAcA: pazyanti bhUta-bhojana-cintayA |
धूम-अन्धकार-अनिलया ज्वालया_आहुतयो यथा ॥७|९७।३३॥
dhUma-andhakAra-anilayA jvAlayA_Ahutaya:_yathA ||7|97|33||
नाग-जाल-मृणालानि मग्नानि धरणी.तले ।
nAga-jAla-mRNAlAni magnAni dharaNI.tale |
नगानाम् इव मूलानि जडानि_इव स्थितानि_अलम् ॥७|९७।३४॥
nagAnAm iva mUlAni jaDAni_iva sthitAni_alam ||7|97|34||
विवरम् शरणम् येषाम् कीटानाम् इव भूतले ।
vivaram zaraNam yeSAm kITAnAm iva bhUtale |
तेषाम् असुर-बालानाम् विवेकेषु कथा_एव का ॥७|९७।३५॥
teSAm asura-bAlAnAm vivekeSu kathA_eva kA ||7|97|35||
अल्प.मात्र-कण-अर्थेण संचरन्ति दिवानिशम् ।
alpa.mAtra-kaNa-artheNa saMcaranti divAnizam |
पिपीलिका-सधर्माणः प्रायेण पुरुषा* अपि ॥७|९७।३६॥
pipIlikA-sadharmANa: prAyeNa puruSA: api ||7|97|36||
सर्वासाम् भूत-जातीनाम् व्यग्राणाम् व्यर्थ-दीर्घया ।
sarvAsAm bhUta-jAtInAm vyagrANAm vyartha-dIrghayA |
क्षीबाणाम् इव गच्छन्ति दिवसानि दुर्.ईहया ॥७|९७।३७॥
kSIbANAm iva gacchanti divasAni dur.IhayA ||7|97|37||
न कम्चित् संस्पृशत्य्_अन्तर् विवेको विमलो जनम् ।
na kaMcit_saMspRzati_antar_viveka:_vimala:_janam |
जले ऽगाधे निपतितम् निमज्जन्तम् रजो यथा ॥७।९७।३८॥
jale_agAdhe nipatitam nimajjantam raja:_yathA ||7|97|38||
नीयन्ते नियम-आधूता* मानवा* मानव-आयुभिः ।
nIyante niyama-AdhUtA* mAnavA* mAnava-Ayubhi: |
काम्पिकैः स्फुटता-पूताः किरारु-निकरा* इव ॥७|९७।३९॥
kAmpikai: sphuTatA-pUtA: kirAru-nikarA* iva ||7|97|39||
पान-भोजन-जम्बाले गहने योगिनी-गणाः ।
pAna-bhojana-jambAle gahane yoginI-gaNA: |
दुःगन्ध-पल्वल-उद्गरे पतिताः पामरा* इव ॥७|९७।४०॥
du:gandha-palvala-udgare patitA: pAmarA* iva ||7|97|40||
केवलम् यम-चन्द्र-इन्द्र-रुद्र-अर्क-वरुण-अनिलाः ।
kevalam yama-candra-indra-rudra-arka-varuNa-anilA: |
जीवन्मुक्ता* हरि-ब्रह्म-गुरु-शुक्र-अनल=आदयः ॥७|९७।४१॥
jIvanmuktA* hari-brahma-guru-zukra-anala=Adaya: ||7|97|41||
प्रजापतीनाम् सप्तर्षि-दक्ष-आद्याः कश्यप-आदयः ।
prajApatInAm sapta.RSi-dakSa-AdyA: kazyapa-Adaya: |
नारद-आद्याः कुमार-आद्याः सनक-आद्याः सुर-आत्मजाः ॥७।९७।४२॥
nArada-AdyA: kumAra-AdyA: sanaka-AdyA: sura-AtmajA: ||7|97|42||
दानवानाम् हिरण्याक्ष-बलि-प्रह्लाद-शम्बराः ।
dAnavAnAm hiraNyAkSa-bali-prahlAda-zambarA: |
मय-वृत्र-अन्ध-नमुचि-केशि-पुत्र-मुर-आदयः ॥७|९७।४३॥
maya-vRtra-andha-namuci-kezi-putra-mura-Adaya: ||7|97|43||
विभीषण-आद्या रक्षस्सु प्रहस्त-इन्द्रजिद्-आदयः ।
vibhISaNa-AdyA rakSassu prahasta-indrajit-Adaya: |
शेष-तक्षक-कर्कोट-महा.पद्म-आदयः_अहिषु ॥७|९७।४४॥
zeSa-takSaka-karkoTa-mahA.padma-Adaya:_ahiSu ||7|97|44||
ब्रह्म-विष्ण्व्-इन्द्र=लोकेषु वास्तव्या* मुक्ति-देहिनः ।
brahma-viSNu-indra=lokeSu vAstavyA:_mukti-dehina: |
मुक्त.स्वभावास् तुषिताः सिद्धाः साध्याश् च केचन ॥७।९७।४५॥
mukta.svabhAvA:_tuSitA: siddhA: sAdhyA:_ca kecana ||7|97|45||
मनुषेषु च राजानो मुनयो ब्राह्मण-उत्तमाः ।
manuSeSu ca rAjAna: munaya:_brAhmaNa-uttamA: |
जीवन्मुक्ताः सम्भवन्ति विरलास् तु रघु.उद्वह ॥७।९७।४६॥
jIvanmuktA: sambhavanti viralA:_tu raghu.udvaha ||7|97|46||
भूतानि सन्ति सकलानि बहूनि दिक्षु
bhUtAni santi sakalAni bahUni dikSu
बोध-अन्वितानि विरलानि भवन्ति किम्.तु ।
bodha-anvitAni viralAni bhavanti kim.tu |
वृक्षा* भवन्ति फल-पल्लव-जाल-युक्ताः
vRkSA: bhavanti phala-pallava-jAla-yuktA:
कल्प.द्रुमास् तु विरलाः खलु सम्भवन्ति ॥७।९७।४७॥
kalpa.drumA:_tu viralA: khalu sambhavanti ||7|97|47||
॥
+++
oॐm
FM.7.97
Various Views
VASISHTHA said—
संविन्.मयत्वाज् जगतः स्वप्नस्य परम.आत्मनः ।
saMvit.mayatvAt_jagata: svapnasya parama.Atmana: |
ब्रह्म-आकाशतया सर्वम् ब्रह्मा_एव इत्य्_अनुभूयते ॥७।९७।१॥
brahma-AkAzatayA sarvam brahmA_eva iti_anubhUyate ||7|97|1||
.
the world is a formation of Awareness,
in the dream of the Supreme
Self
.
thru.out Immense.Space everything is only
the god brahmA
and so it is experienced
.
saMvin.mayatvAj_jagata: - from the Awareness-formation of the world svapnasya paramAtmana: - of the dream of the Supreme Self brahma-AkAzatayA - because.of brahmic-Space - fuzzy  sarvam brahmaiva - everything is only brahmA/brahman iti anubhUyate - so it is experienced.
*SVenk. Since the world is the dream of the supreme self and since everything is pervaded by Brahman, it is experienced as Brahman.
*VLMitra.1 Vasishtha Continued:—The world which is but a vision of the supreme soul, and situated in the vacuity of the Divine mind, appears in our consciousness, as the ectype* of brahmA himself. *{ectype "a copy, esp. as opposed to archetype or prototype." -SOED.}
भ्रमस्य च_अतिदृश्यत्वाद्_अदृश्यत्वान् महाचितेः ।
bhramasya ca_ati.dRzyatvAt_a.dRzyatvAt_mahAcite: |
मद्-अशक्तिवद् आत्मा_इति सत्यता_अस्य_अपि युज्यते ॥७।९७।२॥
mat-azaktivat_AtmA_iti satyatA_asya_api yujyate ||7|97|2||
.
bhramasya ca
and of delusion
ati.dRzyatvAt - thru Super.vision? Over.Sight?!! excess of Percepts or Super.Sight?
a.dRzyatvAt_mahAcite: - thru non.vision of the Great cit.Consciousness
mad-a.zaktivat_AtmA iti - as a Soul without the force of "me"
satya-tA_asya_api yujyate - even his being.So-ness fits.in.
*SVenk.2 The world-appearance or illusion is perceived; the supreme consciousness remains unseen. Hence, the illusion may be regarded as the real imagination of the self.
*VLMitra.2. The delusion of the visionary world, being too palpable to our view, has kept the supreme spirit quite out of our sight; as the spirit of the wine is kept hid in the liquor, thoug: it can never be lost.
असत्त्वाद् दृश्य-विश्रान्तेर् अलभ्यत्वाद् महाचितेः ।
asattvAt_dRzya-vizrAnte:_alabhyatvAt_mahAcite: |
उपलब्धुर् अभावाच् च शून्य-नाम्नि_इव सत्य्_अपि ॥७।९७।३॥
upalabdhu:_abhAvAt*_ca zUnya-nAmni_iva sati_api ||7|97|3||
.
asattvAt_dRzya-vizrAnte:
thru the unbeingness of perceptual repose
alabhyatvAt_mahAcite:
thru the ungettableness of the Great Consciousness
upalabdhu:_abhAvAt_ca and thru the nonbecoming of the perceiver
zUnya-nAmni_iva sati_api – considered empty altho being.so ...
*SVenk.3 From another point of view, this world-appearance is an illusion though the reality of infinite consciousness remains incomprehensible. Hence, there arises the notion of a complete void or sunya; this, too, is real.
*VLMitra.3. The unreal phenomenal being discarded as delusion, and the real noumenal being incomprehensible; and the absence of any positive subsistence of existence, has necessitated our belief in the endless Void and vacuity.
चिन्मात्रम् पुरुषो ऽकर्ता समेty_अव्यक्ततो जगत् ।
cit.mAtram puruSa:_akartA sameti_avyaktata:_jagat |
एवम्दृष्टेः सत्यम् एतद् एवम् अर्थ-अनुभूतितः ॥७।९७।४॥
evam.dRSTe: satyam etat_evam artha-anubhUtita: ||7|97|4||
.
cinmAtram - as a mode of Consciousness
puruSa: akartA the Person as nonDoer
sameti_avyakta-tas jagat x
evaM.dRSTe: satyam etat_evam artha-anubhUtita: xx
#vyakta #avyakta
*SVenk.4 The infinite consciousness (or the supreme person that arises in it) is not involved in activity; the world springs from the unmanifest cause (nature). This view is also tenable since it is experienced as such.
*VLMitra.4. That the embodied Intellect, called the purusha or soul, is the supreme cause (in the sankhaya system); and the world proceeds from the unknown principle, known as the prádhana or its principal source. The truthof this view of the creation, rests wholly on the opinion of the philosopher (Kapila).
*jd. VLM seems to be reading puruSa: kartA.
विवर्तो ब्रह्मणो दृश्यम् इत्य्_एवम्वादिनो ऽपि सत् ।
vivarta:_brahmaNa:_dRzyam iti_evam.vAdina:_api sat |
मतम् एवम्.स्वरूपाणाम् अर्थानाम् अनुभूतितः ॥७|९७।५॥
matam evam.svarUpANAm arthAnAm anubhUtita: ||7|97|5||
.
vivarta:_brahmaNa: dRzyam
"A drzya.Percept is a vivarta.Transformation of the brahman.Immensity"
iti_evam.vAdina:_api sat x
matam evam.svarUpANAm arthAnAm x
anubhUtita: xx
*SVenk.5 Others hold that Brahman appears to be the world in a state of ignorance (just as a rope appears as a snake in darkness). This, too, is based on direct experience and hence real.
*VLMitra.5. That the visible world is the form of the all pervasive spirit of god, is the thesis of the Vedantists; and this opinion of theirs regarding the formal world and its plasmic principle, depends solely on the conception of these philosophers.
#vR - #vivR - #vivarta –m.- "the revolving one " N. of the sky VS • turning round, rolling onwards, moving about mcar • • changing from one state to another, transformation KSS • (in #vedAnta) as a serpent (#sarpa सर्प) is a *vivarta of a rope (#rajju रज्जु), so is the world a *vivarta of the real entity #brahman, and the illusion is removed by #vidyA or true knowledge • error, illusion, unreality (caused by #avidyA, "ignorance", and removed by #vidyA, "true knowledge ) vedAntas •-• v.#vAda –m.- a method of asserting the *vedAnta doctrine (maintaining the development of the Universe from *brahmA as the sole real entity, the phenomenal world being held to be a mere illusion or #mAyA • cf. #pariNAma-vAda) madhus. •• #vivarta-: "The term <#vivarta> used by #bhavabhUti is found neither in the Upanishads nor in BG. #gauDapAda has not used it. #bhavabhUti could not have learned it from #zaGkara who came after him. It is a term used in #yoga.vAsiSTha and in #vAkyapadIya of #bhartRhari... The belief [that YV precedes #zaGkara and #gauDapAda] is very much strengthened by a comparative study of YV with#vAkyapadIya and #vairAgya-zataka of #bhartRhari. There are some verses common to them (see our "yoga vAsiSTha and Its Philosophy", p.16 footnote). The main reason why we hold that YV is prior to #bhartRhari is that the doctrine of #zabdabrahma which is the main theme of B's #vAkyapadIya is unknown to YV. It is a doctrine which should have been mentioned in YV at many places, had its author been acquainted with it. "– Atreya, vwv. p.10.
परमाणु-समूह-आत्म जगद् इत्य्_अपि सत्यतः ।
parama.aNu-samUha-Atma jagat_iti_api satyata: |
संवेद्यते यथा यद्_यत् तत् तथा_एव_अनुभूतितः ॥७।९७।६॥
saMvedyate yathA yat_yat tat tathA_eva_anubhUtita: ||7|97|6||
.
parama.aNu-samUha-Atma -
primal.Atom/Singularity-nature
jagat_iti_api satyata: - is really only the world
saMvedyate yathA yat_yat - whatever it is conceived.as
tat tathA_eva_anubhUtita: - that thus only is experienced.
*SVenk.6 The theory that the entire universe is the conglomeration of atoms is also acceptable; by proper investigation this knowledge or understanding has been arrived at.
*VLMitra.6. That the world is a conglomeration of particles, is the position of the positive and atomic philosophers of the Nyáya system; and all these doctrines are relied upon and maintained, by the best belief of every party.
#samUha, #samUhaka -m.- heap, collection, multitude, aggregate, a whole or totality +
यथा दृष्टम् तथा_एव_इदम् इह लोके परत्र च ।
yathA dRSTam tathA_eva_idam iha loke paratra ca |
न_असन् न सद् इति प्रौढा सत्यम् अध्यात्मिकी गतिः ॥७।९७।७॥
na_asat_na sat_iti prauDhA satyam adhyAtmikI gati: ||7|97|7||
.
yathA dRSTam as see/known
tathA_eva_idam iha loke paratra ca just thus is the world here and the other (world)
na_asat_na sat not unreal not real
iti prauDhA satyam adhyAtmikI gati: so grown real is the material way.
* adhyAtmika
*VLMitra.7. Both the present and future worlds, are as they are seen and thought to be is the tenet of some; while the spiritualist looks upon it neither in the light of an entity nor non entity either.
*SVenk.7 There are some who say that the world is what one sees it to be and that this principle applies to 'the other world', too, and that therefore this world is neither real nor unreal but the reality is purely subjective.
#va: - #prauDha -adj.- (fr. pra + UDha, >vah) raised or lifted up (See prauDhapAda) • grown up, fullgrown; mature • large, strong • violent, impetuous (as love) • thick, dense (as darkness) • full (as the moon) • (end-comp.) filled with, full of (See mRdu-pr.) • proud, bold, impudent (esp. said of a woman) • #prauDhA –f.- a married woman from 30 to 55 years of age • a violent or impetuous woman (described as a nAyikA who stands in no awe of her lover or husband). - #prauDhi –f.- full growth, increase; full development, maturity; greatness, dignity; self-confidence, boldness; zeal, exertion; controversy, discussion.
"बाह्यम् एव_अस्ति न_अस्त्य्_अन्यद्"_इत्य्_अन्ये सत्य-वादिनः ।
"bAhyam eva_asti na_asti_anyat"_iti_anye satya-vAdina: |
स्वात्मन्य्_अक्ष-गण-आतीतम् प्राप्नुवन्ति न ते यतः ॥७।९७।८॥
sva.Atmani_akSa-gaNa-AtItam prApnuvanti na te yata: ||7|97|8||
.
"What's outside, is. There's nothing else!"
so some define Reality
and so they don't attain the Self, which is beyond their senses' reach
.
*SVenk.8 There are others who declare that the external world alone is real and there is no other reality. They also express the truth inasmuch as they do not reach whatever may be beyond the experience of their own and others' senses.
*VLMitra.8. Others acknowledge the outer world only, and nothing besides which is beyond their eye sight; and these charvaka atheists, do not avouch even for the intelligent soul, which is within their bodies.
*jd. - "bAhyam eva_asti "Only the external is na_asti_anyat" nothing else is" iti_anye satya-vAdina: so say other Reality Theorists. sva.Atmani in their own-self akSa.gaNa-AtItam beyond the Sight-group (the senses) prApnuvanti na te they do not attain yata: for which reason.
अनरात-विपर्यास-दर्शनात् क्षण-भङ्ग-धीः ।
anarAta-viparyAsa-darzanAt kSaNa-bhaGga-dhI: |
युक्ता_एव तद्.विदाम् आद्यम् सर्व.शक्ति हि तत्.पदम् ॥७|९७।९॥
yuktA_eva tat.vidAm Adyam sarva.zakti hi tat.padam ||7|97|9||
.
anarAta-viparyAsa-darzanAt x
kSaNa-bhaGga-dhI: x
yuktA_eva tat.vidAm Adyam x
sarva.zakti hi tat.padam for all.powerful is That.state.
.
*SVenk.9 They are also right who declare that everything is changing all the time, for the power that thus engineers constant change is omnipotent.
*VLMitra.9. There are others, who seeing the incessant changes and fluctuations of things with the flight of time, attribute omnipotence to it, and have become timeists, with a persuasion of the evanescence of the world.
कलविङ्क-घट=न्यायो धर्म* इत्य्_अपि तद्विदाम् ।
kalaviGka-ghaTa=nyAya:_dharma* iti_api tat.vidAm |
तथा_आत्म-सिद्धेर् म्लेच्छानाम् तद्देशेषु न दुष्यति ॥७।९७।१०॥
tathA_Atma-siddhe:_mlecchAnAm tat.dezeSu na duSyati ||7|97|10||
.
kalaviGka-ghaTa=nyAya: dharma x
iti_api tat.vidAm x
tathA_Atma-siddhe:_mlecchAnAm x
tad.dezeSu na duSyati x
.
*SVenk.10-11 The belief that the jIva dwells in the body, like a sparrow imprisoned in a pot, and at deathflies away from it to another realm and also a similar belief held by foreigners are also acceptable since they are accepted in their own countries and communities. . 11. Saintly men look upon all withequal vision; they who know the reality know that it is the self of all.
*VLMitra.10. The belief of the barbarians, regarding the resurrection, of the soul from the grave, which i» built on the analogy of the sparrow flying away from under its covering lid; has gained a firm ground in the minds of men in these countries, and is never doubted by any.
#kalaviGka ??? What is the nyAya? Not found on google, except as referring to a Buddhist bird.
समाः सन्तश् च विप्र-अग्नि-विष-अमृत-मृतिष्व्_अपि ।
samA: santa:_ca vipra-agni-viSa-amRta-mRtiSu_api |
भान्त्य्_एवम् तद्विदाम् सर्वम् इदम् सर्व.आत्मकम् यतः ॥७।९७।११॥
bhAnti_evam tat.vidAm sarvam idam sarva.Atmakam yata: ||7|97|11||
.
samA: santa:_ca
and being equals
vipra-agni-viSa-amRta-mRtiSu_api
even among vipra-agni-viSa-amRta-mRti
bhAnti_evam x
tat.vidAm x
sarvam x
idam sarva.Atmakam yata:
from which is this All.Self-ity
.
*VLMitra.11. The tolerant sage looks alike and takes in equal light all apparent differences; since they know that all these varieties in the world, are but manifestations of the One all pervading and invariable soul.
*SVenk.10-11 The belief that the jIva dwells in the body, like a sparrow imprisoned in a pot, and at deathflies away from it to another realm and also a similar belief held by foreigners are also acceptable since they are accepted in their own countries and communities. . 11. Saintly men look upon all withequal vision; they who know the reality know that it is the self of all.
स्वभाव-सिद्धम् एव_इदम् युक्तम् इत्य्_एव तद्विदाम् ।
svabhAva-siddham eva_idam yuktam iti_eva tat.vidAm |
अन्विष्टा* याति नो प्राप्तिम् बुद्धिमत्-सर्व-कर्तृता ॥७।९७।१२॥
anviSTA* yAti no prAptim buddhimat-sarva-kartRtA ||7|97|12||
.
svabhAva-siddham eva_idam yuktam x
iti_eva tad.vidAm so too of That.knowers
anviSTA the doership sought/desired
yAti na: prAptim x
buddhimat-sarva-kartRtA
the state where buddhi.Intellect is the doer of all
.
*SVenk.12 There are those who assert that nature manifests itself naturally, without an intelligent creator, for one sees that in nature there are many undesired and unintelligent happenings (like natural calamities) — such a view is also reasonable.
*VLMitra.12. As it is the nature of the world, to go on in its course; so it is natural withthe wise, to entertain these various opinions regarding the same. The truthhowever is quite mysterious, and hard to be found by inquiry; but it is certain that there is an all creative power, that is guided by intelligence and design in all its works.
#anviSTa
एकः सर्वत्र कर्ता_इति सत्यम् तन्मय-चेतसाम् ।
eka: sarvatra kartA_iti satyam tat.maya-cetasAm |
सो ऽयम् निश्चयवान् सो ऽत्र तदाप्नोति_इत्य्_अबाधितम् ॥७।९७।१३॥
sa:_ayam nizcayavAn sa:_atra tadApnoti_iti_a.bAdhitam ||7|97|13||
.
eka: sarvatra kartA
"one omnipresent Doer"
iti satyam tan.maya-cetasAm
such is the reality of the Affective modes of That
sa:_ayam nizcayavAn x
sa:_atra
tat_Apnoti / tadA_Apnoti x
iti_a.bAdhitam x
.
*SVenk.13 On the other hand, they who assert the existence of the one universal doer of everything are also right; their mind is saturated withthis universal power.
*VLMitra.13. That there is one creator of all, is the trutharrived at by all godly men and truthful minds; whoso is certain of this truth, is sure to arrive at it without any obstruction.
अयम् लोकः परश् च_अस्ति स्नान-अग्न्य्=आदि च न_इतरत् ।
ayam loka: para:_ca_asti snAna-agni=Adi ca na_itarat |
एतद् एतादृशम् सत्यम् विद्धि भावित-भावनम् ॥७।९७।१४॥
etat_etAdRzam satyam viddhi bhAvita-bhAvanam ||7|97|14||
.
ayam loka: para:_ca asti
this world, and the other world, is
snAna-agny=Adi ca netarat
bath-fire ablution-oblation=&c, not otherwise
etat_etAdRzam satyam viddhi know such as the reality
bhAvita-bhAvanam xx
*SVenk.14 They who say that this world exists as also 'the other world' are right, too. In their eyes, pilgrimage, rituals, etc., are meaningful.
*VLMitra.14. That this world exists and the future one also, is the firm belief of the faithful; and that their sacred ablutions and oblations, to that end and never go for nothing; such assurance on their part, is sure to lead them to the success of their object.
अशेषम् शून्यम् एव_इति बौद्धानाम् एतद् एव सत् ।
a.zeSam zUnyam eva_iti bauddhAnAm etat_eva sat |
लभ्यते तद्.विचारेण यत्र किम्चन न_एव हि ॥७।९७।१५॥
labhyate tat.vicAreNa yatra kimcana na_eva hi ||7|97|15||
.
a.zeSam zUnyam eva_iti "totally empty"
bauddhAnAm etat_eva sat
for Buddhists this only being.so
labhyate tat.vicAreNa is got by that inquiry
yatra kim.cana na_eva hi x
.
*SVenk.15 The notion that everything is void or sunya is right for it is the result of much investigation.
*VLMitra.15. An infinite vacuity is reality, is the conclusion arrived at by the Buddhist; but there is nothing to be gained by this inquiry, nor any good to be derived from a void nullity.
चितिश् चिन्तामणिर् इव कल्प.द्रुम* इव_ईप्सितम् ।
citi:_cintAmaNi:_iva kalpa.druma* iva_Ipsitam |
आशु सम्पादयत्य्_अन्तर्_आत्मन् आत्मनि स्व.आत्मिका ॥७।९७।१६॥
Azu sampAdayati_antar_Atman Atmani sva.AtmikA ||7|97|16||
.
citi:_cintAmaNi: iva
citi, the Affective Consciousness, is like a wishing.stone
kalpa.druma iva
like the kalpa Tree
ipsitam
what is wished
Azu sampAdayati
at.once is made to happen
antarAtman
within the self
Atmani sva.AtmikA
the own.selfling in the Self.
*SVenk.16 The infinite consciousness is like the purest crystal: it reflects whatever notion one holds.
*VLMitra.16. It is the Divine Intelligence which is sought by all, as they seek an inestimable gem or the Kalpa tree of life; and this fills our inward soul, withthe fulness of the Divine spirit.
न_इदम् शून्यम् न च_अशून्यम् इत्य्_अवस्तु न तद्विदाम् ।
na_idam zUnyam na ca_azUnyam iti_a.vastu na tat.vidAm |
सर्व.शक्तिर् हि सा शक्तिर् न तद्_विद्यत* एव तत् ॥७।९७।१७॥
sarva.zakti:_hi sA zakti:_na tat_vidyate eva tat ||7|97|17||
.
na_idam zUnyam
this is not empty void
na ca_azUnyam
nor un.empty
iti_a.vastu na tad.vidAm
so not unreal for That.knowers
sarva.zakti:_hi sA zakti:_na tat_vidyate eva tat xx
*SVenk.17 The knowers of the truthhave realised that this infinite consciousness is neither a void nor a non-void; it is omnipotent but not that which is seen or known.
*VLMitra.17. The Lord is neither.vacuity nor non-vacuity, nor a non-entity either as it is maintained by others; He is omnipotent, and this omnipotence does not abide in Him, nor is it without Him, but is the selfsame Himself.
तस्मात् स्व.निश्चये यस्मिन् यः स्थितः स* तथा ततः ।
tasmAt sva.nizcaye yasmin ya: sthita: sa* tathA tata: |
अवश्यम् फलम् आप्नोति न चेद् बाल्यान् निवर्तते ॥७।९७।१८॥
avazyam phalam Apnoti na cet_bAlyAt_nivartate ||7|97|18||
.
tasmAt thru that
sva.nizcaye yasmin_ya: sthita: one who is settled in his own conviction
sa tathA tata: he thus from that
avazyam phalam Apnoti necessarily gets fruit
na cet_bAlyAt_nivartate but not if he turns from childishness.
*VLMitra.18. Therefore let every one rely in his own belief, until he arrives to the true and spiritual knowledge of God. By doing so he will obtain the reward of his faith, and therefore he must refrain from his fickleness (of forsaking his own faith).
*SVenk.18 Hence, whatever be one's conviction, if one adheres to that conviction one surely reaches the same goal (attains the same fruit) as long as he does not toy with these notions or realisations in a childish manner.
#avazya
विचार्य पण्डितैः सार्धम् श्रेष्ठ-वस्तुनि धीमता ।
vicArya paNDitai: sArdham zreSTha-vastuni dhImatA |
स* रूढो निश्वयो ग्राह्यो न_इतरत्र यथा तथा ॥७।९७।१९॥
sa* rUDha:_nizvaya:_grAhya:_na_itaratra yathA tathA ||7|97|19||
.
vicArya.Enquiry having been made by paNDita.Panditas.i: sArdham.together.with/in zreSTha.xx.vastuni.xx. dhImatA.xx. + sas.that.one rUDha.xx.: nizvaya.xx.: grAhya.xx.:
na.no/not itaratra.xx. yathA.how/as tathA.thus
.
*SVenk.19 One should investigate the truth in the company of the knowers of the truthand then one should stand firm in one's own realisation without being distracted or deflected.
*VLMitra.19. Therefore consult withthe learned, and judge withthem about the right course; and then accept and follow what is best and correct, and reject all what proves to be otherwise.
*RKhare – One should first investigate the truth in the company of the Pandits (knowers of the truth) and then after arriving at a firm conclusion, one should accept it as the best way, not accept any other conclusions. At any place, those who are wise in terms of the knowledge of the Śastras as also in their conduct are pandits at that place. One should seek their company and guidance. The wise should seek, whoever is the best among those whose conduct is according to Śastras and who are the knower of the truth, who are adept in discussions, and who promotes the joy and delight of all and who is blameless. Like water flowing towards downwards, everyone at all times seek their own good as if under compulsion. Understanding this, one should choose the right teachers carefully and depend on them.
सम्भवत्य्_उत्तम-प्रज्ञः शास्त्रतो व्यवहारतः ।
sambhavati_uttama-prajJa: zAstrata:_vyavahArata: |
यो यत्र नाम तत्र_असौ पण्डितस् तम् समाश्रयेत् ॥७।९७।२०॥
ya:_yatra nAma tatra_asau paNDita:_tam samAzrayet ||7|97|20||
.
sambhavati_uttama-prajJa: someone becomes of the highest understanding
zAstrata: vyavahArata: ya: who [is so] from following the zAstra teaching
yatra nAma where such a one [is]
tatra_asau paNDita: there this scholar
tam samAzrayet has recourse to it
.
*SVenk.20 There are wise people here and there, who are wise in terms of the knowledge of the scriptures as also in terms of their conduct. One should seek their company.
*VLMitra.20. A man becomes wise by knowledge of sástras, as also by practicing the conduct of the good; as also by associating withthe wise and good, wherever such persons may be found upon inquiry.
सताम् विवदमानानाम् सच्*छास्त्र-व्यवहारिणाम् ।
satAm vi.vadamAnAnAm sat.zAstra-vyavahAriNAm |
यः समाह्लादको निन्द्यः स* श्रेष्ठस्_तम् समाश्रयेत् ॥७।९७।२१॥
ya: samAhlAdaka:_nindya: sa: zreSTha:_tam samAzrayet ||7|97|21||
.
satAm vivadamAnAnAm
of discussion about what is So
sat.zAstra-vyavahAriNAm
pursuing zAstric being.So
ya: samAhlAdaka: nindya:
one who
sa: zreSTha:_tam samAzrayet xx
#samAhlAdaka
*SVenk.21 There may be many who talk a lot about the scriptures, but he among them who promotes the joy and delight of all and whose conduct is unimpeachable is the best among them.
*VLMitra.21. He who serves and attends upon the preachers of sacred sástras, and on practicers of good and moral conduct; is also deemed a wise man, and his company also is to be resorted to by the, wise.
सर्व* एव_अनिशम् श्रेयो धावन्ति प्राणिनो बलात् ।
sarva* eva_anizam zreya:_dhAvanti prANina:_balAt |
परिनिम्नम् पयांसि_इव तद् विचार्य समाश्रयेत् ॥७।९७।२२॥
parinimnam payAMsi_iva tat_vicArya samAzrayet ||7|97|22||
.
sarve eva anizam zreya: x
dhAvanti prANina:_balAt x
parinimnam payAMsi_iva
as water seeks its level in the lowlands
tat_vicArya samAzrayet x
.
* both sv and vlm translate "company" where the text clearly indicates Enquiry.
*SVenk.22 All people at all times seek their own good as if under compulsion, just as water flows downwards. One should understand this and resort to the company of the wise.
*VLMitra.22. All living beings, are naturally impelled towards whatever tends to their real good; as it is the nature of water to seek its own level. Therefore men should choose the company of the good for their best good.
कल्लोलैर् उह्यमानानाम् नृणाम् संसार-सागरे ।
kallolai:_uhyamAnAnAm nRNAm saMsAra-sAgare |
अज्ञाता* दिवसा यान्ति नृणानाम् इव बिन्दवः ॥७|९७।२३॥
ajJAtA* divasA yAnti nRNAnAm iva bindava: ||7|97|23||
.
kallolai: uhyamAnAnAm nRNAm saMsAra-sAgare
of humans being carried by waves in saMsAra.Ocean
ajJAtA divasA yAnti x
nRNAnAm iva samAzrayet x
.
*VLMitra.23. Men are carried away as straws, by the waves in the eventful ocean of the world; and their days are passing away us insensibly (rapidity), as the dew drops are falling off from the blades of grass.
Raama said—
जगत् पूर्वम् लता_इव_अपि विश्रान्ता वितते पदे ।
jagat pUrvam latA_iva_api vizrAntA vitate pade |
पूर्व-अपर-विचारेण के पराभाव-दर्शिनः ॥७|९७।२४॥
pUrva-apara-vicAreNa ke parAbhAva-darzina: ||7|97|24||
.
jagat.going\world pUrvam.formerly/before latA.creeper/vine. iva.like/as.if api.tho/even vizrAnta.reposed.A: vitata.huge/expansive.e pada.condition.e + by/with the pUrva.former/prior..apara.xx.vicAra.enquiry\exploration.eNa ke parAbhAva.xx.darzi.na: x
.
*SVenk.24 RÂMA asked: This world rests like a creeper on the tree of the supreme being. In it who are the ones who see the ultimate truthafter having duly investigated the past and the future?
*VLMitra.24. RAma rejoined:—Tell me Sir, who are those far seeing persons, who finding at first this world to be full of weeds and thorns, come at last by their right judgment, to rest in the state of ineffable felicity, (i. e. Who are they that are resigned to God after their troublesome journey in the thorny paths of the world).
Vasishtha said—
जातौ जातौ कतिपये व्यपदेश्या भवन्ति ते ।
jAtau jAtau katipaye vyapadezyA bhavanti te |
येषाम् यान्ति प्रकाशेन दिवसा भास्वताम् इव ॥७|९७।२५॥
yeSAm yAnti prakAzena divasA bhAsvatAm iva ||7|97|25||
.
jAti.xx.au jAti.xx.au katipaya.xx.e vyapadezyA.xx bhavanti.they.becoming @ te.you/they + yeSAm.of which ones yAnti.they.coming.to by/with the prakAza.shining.forth/clea. ena divasA.xx. bhAsvatAm.xx iva.like/as.if
.
*SVenk.25 VASISTHA replied: In every community there are a number of wise men by whose light (or grace) there is light in this world.
*VLMitra.25 Vasishtha replied:—It is the wording of the sruti, that there some such persons among all classes of beings, whose presence sheds a lustre, as bright as that of the broad and shining day light. (These are gods, men).
.
अद्गश् च_ऊर्ध्वम् च धावन्तश् चक्रावर्त-विवर्तनैः ।
adha:_ca_Urdhvam ca dhAvanta:_cakrAvarta-vivartanai: |
सर्वे तृणवद् उह्यन्ते मूढा* मोह-भव=अम्बुधौ ॥७।९७।२६॥
sarve tRNa.vat_uhyante mUDhA: moha-bhava=ambudhau ||7|97|26||
.
adha: ca Urdhvam ca - both below and above
dhAvanta: - rushing
cakrAvarta-vivartanai: x
sarve tRNa.vat_uhyante mUDhA: x
moha-bhava=ambudhau xx
#vivartanai
#uhyante
*SVenk.26 All the people run up and down like dry blades of grass floating on this ocean of saMsAra.
*VLMitra.26. Beside them there are hers, who are quite ignorant of truth, and are tossed about and whirled up and down like straws, by the whirling waters of the dangerous eddies of ignorance, in the dark and dismal ocean of this world.
नष्ट-आत्म-स्थितयो भोग-वह्निषु प्रज्वलन्त्य्_अलम् ।
naSTa-Atma-sthitaya:_bhoga-vahniSu prajvalanti_alam |
देवा* दिवि दवेन_अद्रौ दह्यमाना* द्रुमा* इव ॥७।९७।२७॥
devA* divi davena_adrau dahyamAnA* drumA* iva ||7|97|27||
.
naSTa-Atma-sthitaya: - the states of self destroyed
bhoga-vahniSu - in the fires of pleasure
prajvalanti_alam - fully aflame
devA: divi davena - the Gods in the sky with fire
adrau - on the mountain
dahyamAnA: drumA: iva - burning like the trees
*SVenk.27 Forgetful of the self, the dwellers in heaven are burnt in the fire of pleasure.
*VLMitra.27. These are drowned in their enjoyments, and lost to the bliss of their souls; and are ever burning in the flames of worldly cares; such are some among the gods, who are burning on high, like as the mountain trees are inflamed by the wild fire.
+++
पातिता* मदसम्पन्ना* दानवा* दानव-अरिभिः ।
pAtitA* madasampannA* dAnavA* dAnava-aribhi: |
गजा* इव निरालाना* घोरे नारायण-अवटे ॥७|९७।२८॥
gajA* iva nirAlAnA* ghore nArAyaNa-avaTe ||7|97|28||
.
pAtitA: mada-sampannA* / mat.asampannA* dAnavA: x
dAnava-aribhi:
with the foes of the dAnavas
gajA: iva nirAlAnA:
like elephants set.free from restraint
ghore nArAyaNa-avaTe
.
*SVenk.28 The deluded demons are destroyed by their enemies, the gods, and hurled into a pit (hell) by Narayana.
*VLMitra.28. The proud demigods were vanquished by their inimical gods, and were cast down into the abyss by Náráyana; as big elephants into the pit, with the ichor of their giddiness.
न गन्धम् अपि गन्धर्वा* दर्शयन्ति विवेक.जम् ।
na gandham api gandharvA* darzayanti viveka.jam |
गीत-पीत-परामर्शाः स.रत्नि हरिणा विना ॥७|९७।२९॥
gIta-pIta-parAmarzA: sa.ratni hariNA vinA ||7|97|29||
.
na gandham api x
gandharvA: darzayanti x
viveka.jam x
gIta-pIta-parAmarzA: x
sa.ratni hariNA vinA x
.
*SVenk.29 The celestial artistes (gandharvas) do not even inhale a bit of the scent (gandha) of wisdom. They are lost in the enjoyment of their own music, etc.
*VLMitra.29. The Gandharva songsters, (that are skilled in music only), show no sign of right reason in them; but being giddy withthe wine of melody, they fall into the hands of death, as the silly stags are caught in the snare, (by their fondness for the sweet sound of the hunter's horn).
विद्याधराश् च विद्यानाम् आधारत्वेन मोहिताः ।
vidyAdharA:_ca vidyAnAm AdhAratvena mohitA: |
स्फुरितानाम् उदाराणाम् अपि कुर्वन्ति न_आदरम् ॥७|९७।३०॥
sphuritAnAm udArANAm api kurvanti na_Adaram ||7|97|30||
.
vidyAdharA:_ca & Sorcerers
vidyAnAm AdhAratvena mohitA:
deluded by the weight of their art
sphuritAnAm udArANAm api
x
kurvanti na_Adaram
x
.
#udAra
#Adara
*SVenk.30 The celestials known as vidyadharas do not respect sages; being the supporters (adhara) of learning (vidya) they are full of vanity. {Professors???}
*VLMitra.30. The Vidyádharas are mad withtheir knowledge (of arts of sciences); and do not hold in esteem the esoteric and grand science of divinity for their salvation.
यक्षा* विक्षोभित-भुवो दक्षताम् अक्षता* इव ।
yakSA* vikSobhita-bhuva:_dakSatAm akSatA* iva |
दर्शयन्त्य्_असहायेषु बाल-वृद्ध-अतुरेषु च ॥७।९७।३१॥
darzayanti_asahAyeSu bAla-vRddha-atureSu ca ||7|97|31||
.
yakSha.Warders
vikSobhita-bhuva: x
dakSatAm akSatA:_iva x
darzayanti x
asahAyeSu bAla-vRddha-atureSu ca
.
*SVenk.31 The demigods known as yaksas consider themselves immortals and they display their dexterity before aged and infirm people.
*VLMitra.31. The yakshas who are impregnable themselves, are ever apt to injure all others on earth; and they exercise their noxious powers, chiefly upon the helpless infants, old men and weak and infirm persons.
दन्तिनाम् इव मत्तानाम् रंहसी हरिणा_अरिणा ।
dantinAm iva mattAnAm raMhasI hariNA_ariNA |
कृतः करिष्यसि त्वम् च राक्षसानाम् परिक्षयम् ॥७|९७।३२॥
kRta: kariSyasi tvam ca rAkSasAnAm parikSayam ||7|97|32||
.
dantinAm iva mattAnAm x
raMhasI hariNA_ariNA x
kRta: kariSyasi tvam ca x
rAkSasAnAm parikSayam x
.
*SVenk.32 The demons known as raksasas live in delusion.
*VLMitra.32. There are again the gigantic and elephant like Rákshasas, who have been repeatedly destroyed by Hari, and will be utterly exterpated by you, as a herd of sheep by a powerful lion.
भृशम् पिशाचाः पश्यन्ति भूत-भोजन-चिन्तया ।
bhRzam pizAcA: pazyanti bhUta-bhojana-cintayA |
धूम-अन्धकार-अनिलया ज्वालया_आहुतयो यथा ॥७|९७।३३॥
dhUma-andhakAra-anilayA jvAlayA_Ahutaya:_yathA ||7|97|33||
.
bhRzam pizAcA: pazyanti bhUta-bhojana-cintayA + dhUma-andhakAra-anilayA jvAlayA_Ahutaya: yathA
.
*SVenk.33 The ghosts (pisacas) {Phantoms???} are forever interested in harassing people.
*VLMitra.33. The Pisácha cannibals are always in quest of human prey, and devour their bodies as the burning fire consumes the oblations. They are therefore in utter darkness of spiritual knowledge.
नाग-जाल-मृणालानि मग्नानि धरणी.तले ।
nAga-jAla-mRNAlAni magnAni dharaNI.tale |
नगानाम् इव मूलानि जडानि_इव स्थितानि_अलम् ॥७|९७।३४॥
nagAnAm iva mUlAni jaDAni_iva sthitAni_alam ||7|97|34||
.
nAga-jAla-mRNAlAni magnAni x
dharaNI.tale x
nagAnAm iva x
mUlAni jaDAni_iva x
sthitAni_alam x
.
*SVenk.34 The dwellers of the netherworld known as the nagas are inert and unintelligent.
*VLMitra.34. The Nága race that dwell underneaththe ground, resemble the stalks of lotuses drowned under the water, or as the roots of trees buried under the earth; (and therefore they are quite insensible of truth).
विवरम् शरणम् येषाम् कीटानाम् इव भूतले ।
vivaram zaraNam yeSAm kITAnAm iva bhUtale |
तेषाम् असुर-बालानाम् विवेकेषु कथा_एव का ॥७|९७।३५॥
teSAm asura-bAlAnAm vivekeSu kathA_eva kA ||7|97|35||
.
vivaram zaraNam yeSAm kITAnAm iva bhUtale
... whose sheltering hollow is like a worm's in the ground
teSAm asura-bAlAnAm x
vivekeSu kathA_eva kA x
.
*SVenk.35 The demons known as asuras are more like worms which dwell in holes in the ground. How can they acquire any wisdom at all?
*VLMitra.35. The Asura race dwelling in subterranean cells, are as worms and insects, grovelling in dark under the ground, and are utterly ignorant of any knowledge or discrimination.
#vR - #vivR - #vivara-m.n.- विवर a fissure, hole, chasm, slit, cleft, hollow, vacuity (also applied to the apertures of the body and to gaping wounds) — y1018.028 #vivAra-: dilation, expansion; (in gram.) open or expanded state of the organs of speech, expansion of the throat in articulation (one of the Abhyantara-prayatnas or efforts of articulate utterance which take place within the mouth, opp. to *saMvAra q.v.) pAN.1-1, 9 — #vivArin — adj. keeping back, warding off; [expanding y3012.023] —
अल्प.मात्र-कण-अर्थेण संचरन्ति दिवानिशम् ।
alpa.mAtra-kaNa-artheNa saMcaranti divAnizam |
पिपीलिका-सधर्माणः प्रायेण पुरुषा* अपि ॥७|९७।३६॥
pipIlikA-sadharmANa: prAyeNa puruSA: api ||7|97|36||
.
alpa.mAtra-kaNa-artheNa
for half a drop of something they
saMcaranti diu-A.anizam
scramble day&night
pipIlikA-sadharmANa:
similar to an ant
prAyeNa puruSA: api x
.
*SVenk.36 Even human beings are narrow-minded and petty minded, interested in the trivia of life.
*VLMitra.36. And what must we say of fools: mankind, who like the poor ants, are moving busily by night and day, in search of a morsel (lit-particle) of bread (and have not a whit of understanding in them).
#pipIlika: - an ant, mbh.&c. • *pipIlikam - a kind of gold supposed to be collected by ants mbh.2,1860. • #pipIlikA - the common red ant.
सर्वासाम् भूत-जातीनाम् व्यग्राणाम् व्यर्थ-दीर्घया ।
sarvAsAm bhUta-jAtInAm vyagrANAm vyartha-dIrghayA |
क्षीबाणाम् इव गच्छन्ति दिवसानि दुर्.ईहया ॥७|९७।३७॥
kSIbANAm iva gacchanti divasAni dur.IhayA ||7|97|37||
.
for every class of being
muddled by long alarm
lurches.about like troubled drunks
their days given to struggle
.
sarvAsAm bhUta-jAtInAm
vyagrANAm vyartha-dIrghayA |
kSIbANAm iva gacchanti
divasAni dur.IhayA x
.
*VLMitra.37. All living bodies are running up and down for ever, in their vain expectations; and the days and nights are insensibly gliding over them, as upon drunken men (unconscious of themselves).
न कम्चित् संस्पृशत्य्_अन्तर् विवेको विमलो जनम् ।
na kaMcit_saMspRzati_antar_viveka:_vimala:_janam |
जले ऽगाधे निपतितम् निमज्जन्तम् रजो यथा ॥७।९७।३८॥
jale_agAdhe nipatitam nimajjantam raja:_yathA ||7|97|38||
.
na kaMcit_saMspRzati_antar x
viveka: vimala: janam x
jale_agAdhe nipatitam x
nimajjantam rajas yathA x
.
*SVenk.38 They do not come into contact withanything that is good or wise at all. They are tempted away from the pathof order and wisdom by their own vanities and desires.
*VLMitra.38. The knowledge of pure truth, never enters into the mind of men; as the dust-motes flying over the surface of water never sink in their death.
#agAdha
नीयन्ते नियम-आधूता* मानवा* मानव-आयुभिः ।
nIyante niyama-AdhUtA* mAnavA* mAnava-Ayubhi: |
काम्पिकैः स्फुटता-पूताः किरारु-निकरा* इव ॥७|९७।३९॥
kAmpikai: sphuTatA-pUtA: kirAru-nikarA* iva ||7|97|39||
.
nIyante x
niyama-AdhUtA: mAnavA: x
mAnava-Ayubhi: x
kAmpikai: sphuTatA-pUtA: x
kirAru-nikarA: iva x
.
*SVenk.39 The class of people known as yogini (NOTE: the practitioners of 'black' arts) are fallen into the pit of drinking and eating like uncultured people.
*VLMitra.39. The holy vows of men are blown away, by the blasts of their pride and vanity; as the husks of rice are blown off, by the wind of the threshing mill.
#kAmpika
#kirAru
पान-भोजन-जम्बाले गहने योगिनी-गणाः ।
pAna-bhojana-jambAle gahane yoginI-gaNA: |
दुःगन्ध-पल्वल-उद्गरे पतिताः पामरा* इव ॥७|९७।४०॥
du:gandha-palvala-udgare patitA: pAmarA* iva ||7|97|40||
.
pAna-bhojana-jambAle gahane -
on the drink.food.swamp path
yoginI-gaNA: - the groups of yoginIs
dur.gandha-palvala-udgare -
i dur.gandha-palvala-udgara
patitA: pAmarA: iva
x
.
*VLMitra.40. Other people that are without true knowledge, are like the yoginis and Pamaras-pariahs, are addicted to the carnalities of their eating and drinking and to roll in stink and stench and mud and mire.
*SVenk.40 But there are some liberated beings among the gods (Visnu, Brahma, Rudra, etc. ), …
#palvala
#udgara
#pAmara
*Ott. #jamba - #jambAla: जम्बालः 1 Mud. -2 Moss • <जम्बूवज् jambU-vaj जलबिन्दुवज् jalabindu-vaj जलजवज् jalaja-vaj जम्बालवज् jambAla-vaj जालवत् jAlavat।> Udb. -3 The Ketaka plant. —
केवलम् यम-चन्द्र-इन्द्र-रुद्र-अर्क-वरुण-अनिलाः ।
kevalam yama-candra-indra-rudra-arka-varuNa-anilA: |
जीवन्मुक्ता* हरि-ब्रह्म-गुरु-शुक्र-अनल=आदयः ॥७|९७।४१॥
jIvanmuktA* hari-brahma-guru-zukra-anala=Adaya: ||7|97|41||
.
kevalam
entirely
yama-candra-indra-rudra-arka-varuNa-anilA:
yama the DeathLord, chandra Moon, indra and fierce rudra, Sun, the raingod varuna, the fire
jIvan.muktA:
are jIvan.mukta Living.Free,
hari-brahma-guru-zukra-anala=Adaya:
and the rest—hari, brahmA, the Lords of Jupiter and Venus, the wind....
*SVenk.41 … among the leaders (like Kasyapa, Narada, Sanatkumara), …
*VLMitra.41. Among the gods, only Yama, the sun and moon, Indra and Rudras, and Varuna and Váya||-, Vayu?||, are said to live liberated for ever; and so are Brahma, Hari and Brihaspati and Sukra, (the preceptors of the gods and demigods).
प्रजापतीनाम् सप्तर्षि-दक्ष-आद्याः कश्यप-आदयः ।
prajApatInAm sapta.RSi-dakSa-AdyA: kazyapa-Adaya: |
नारद-आद्याः कुमार-आद्याः सनक-आद्याः सुर-आत्मजाः ॥७।९७।४२॥
nArada-AdyA: kumAra-AdyA: sanaka-AdyA: sura-AtmajA: ||7|97|42||
.
prajApatInAm sapta.RSi-dakSa-AdyA: kazyapa-Adaya: x
nArada.ManGift &c x
kumAra-&c x
sanaka-&c x
sura-AtmajA: xx
*SVenk.42 … among demons (Hiranyaksa, Bali, Prahlada, etc. ), …
*VLMitra.42. Among the patriarchs Daxa||- Daksha?||, Kasyapa and others, are
said to be living liberated; and among the seven sages, Nárada Sanaka and goddess born Kumara are liberated for ever.
दानवानाम् हिरण्याक्ष-बलि-प्रह्लाद-शम्बराः ।
dAnavAnAm hiraNyAkSa-bali-prahlAda-zambarA: |
मय-वृत्र-अन्ध-नमुचि-केशि-पुत्र-मुर-आदयः ॥७|९७।४३॥
maya-vRtra-andha-namuci-kezi-putra-mura-Adaya: ||7|97|43||
.
dAnavAnAm x
hiraNyAkSa-bali-prahlAda-zambarA: -
maya-vRtra-andha-namuci-kezi-putra-mura-Adaya: -
*SVenk.43-44 … among raksasas (like Vibhisana, prahasta, indrajit), among nagas (Taksaka, etc.), and other liberated ones in other planes.
*VLMitra.43. Among the Danava demons, there were some that had their emancipation also; and these were Hiranyaksha, Vali, Prahlada and sambara, together withMaya, Vritra, Andha, Namuchi, Kesi,Mura and others. (Some of whom were foes and others as friends of the god).
विभीषण-आद्या रक्षस्सु प्रहस्त-इन्द्रजिद्-आदयः ।
vibhISaNa-AdyA rakSassu prahasta-indrajit-Adaya: |
शेष-तक्षक-कर्कोट-महा.पद्म-आदयः_अहिषु ॥७|९७।४४॥
zeSa-takSaka-karkoTa-mahA.padma-Adaya:_ahiSu ||7|97|44||
.
vibhISaNa-AdyA:_rakSassu
prahasta-indrajit-Adaya: |
zeSa-takSaka-karkoTa-mahA.padma-Adaya:
ahiSu x
.
vibhIShaNa and others among the Demons
like prahasta, indrajit; and sheSha, takShaka, mahA.padma and others among the Serpent folk...
*VLMitra.44 Among Rákshas Vibhisana, prahasta and indrajit are held as liberated; and so are Sesha, Taxaka, Karkota and some others among the Nágas or serpent race.
*SVenk.43-44 … among raksasas (like Vibhisana, prahasta, indrajit), among nagas (Taksaka, etc.), and other liberated ones in other planes.
ब्रह्म-विष्ण्व्-इन्द्र=लोकेषु वास्तव्या* मुक्ति-देहिनः ।
brahma-viSNu-indra=lokeSu vAstavyA:_mukti-dehina: |
मुक्त.स्वभावास् तुषिताः सिद्धाः साध्याश् च केचन ॥७।९७।४५॥
mukta.svabhAvA:_tuSitA: siddhA: sAdhyA:_ca kecana ||7|97|45||
.
brahma-viSNu-indra=lokeSu - in the worlds of brahmA, viShNu, and indra
vAstavyA: mukti-dehina: - substantial Freedom-bodies
mukta.svabhAvA:_tuSitA:_ca - free-natured both the tuShitas,
siddhA: sAdhyA:_ca - siddhas & sAdhyas
kecana - whoever.
*VLMitra.45. The liberated are entitled to dwell in the abodes of brahmA and Vishnu, and in the heaven of Indra; and there are some the manes of the Pitris||-,Pitrus||, siddhas and Sáddhyas, that are reckoned as liberated also.
*SVenk.45 Even among human beings there are liberated ones, but they are extremely rare.
मनुषेषु च राजानो मुनयो ब्राह्मण-उत्तमाः ।
manuSeSu ca rAjAna: munaya:_brAhmaNa-uttamA: |
जीवन्मुक्ताः सम्भवन्ति विरलास् तु रघु.उद्वह ॥७।९७।४६॥
jIvanmuktA: sambhavanti viralA:_tu raghu.udvaha ||7|97|46||
.
manuSeSu ca - and among humankind there are
rAjAna: munaya: - Princes, munis,
brAhmaNa-uttamA: - the best of the brAhmaNas,
jIvanmuktA: sambhavanti - they become Living.Free
viralA:_tu x
raghu.udvaha xx
*SVenk.46 There are millions of beings; but a liberated one is rare.
*VLMitra.46. Among the human race also, there are some that are liberated in their life time; as the few princes, saints and Brahmanas, whose names are preserved to us in the sacred records.
बिल् #bil - #bila -#virala- - (perhaps from #vira *vila. for *bila. + -la, "possessing holes") - separated by intervals (whether of space or time), not compact, thin • rare, unfrequent, scanty, few (ibc. and viralam ind. sparsely, rarely, seldom • virala: with or without ko 'pi, one here and there) - #viralatA – scarceness • #viralatvam – scarcity +
भूतानि सन्ति सकलानि बहूनि दिक्षु
bhUtAni santi sakalAni bahUni dikSu
बोध-अन्वितानि विरलानि भवन्ति किम्.तु ।
bodha-anvitAni viralAni bhavanti kim.tu |
वृक्षा* भवन्ति फल-पल्लव-जाल-युक्ताः
vRkSA: bhavanti phala-pallava-jAla-yuktA:
कल्प.द्रुमास् तु विरलाः खलु सम्भवन्ति ॥७।९७।४७॥
kalpa.drumA:_tu viralA: khalu sambhavanti ||7|97|47||
.
bhUtAni santi sakalAni - all beings being
bahUni dikSu - in many directions
bodha-anvitAni viralAni bhavanti kim.tu - x
vRkSA: bhavanti phala-pallava-jAla-yuktA: -
the trees are full of flowers and shoots
kalpa.drumA:_tu viralA: khalu sambhavanti -
but the kalpa.Trees become very scarce.
*SVenk.46 There are millions of beings; but a liberated one is rare.
*VLMitra.47. There are living beings in multitudes, on all sides of us in this earth, but there are very few among them that are enlightened withtrue knowledge in them; there are unnumbered trees and forests growing all around us, and bearing their fruits and flowers and foliage to no end; but there is scarcely a kalpa tree to be found among them; (which may yield to us the fruit that we ardently desire).
##*virala - "possessing holes ") Having interstices, separated by intervals (of space or time), thin, not thick or compact • Rare, scarcely found, unfrequent.
***part. - *khalu -ind.- A particle implying certainly, indeed; • Now, now further; RV • Entreaty, conciliation ('pray'); <na khalu na khalu mugdhe sAhasam kAryam etat. Nāg.3. • Inquiry [ kim]; • Prohibition (with gerunds); • sometimes it is an expletive; sometimes merely adds grace to the sentence (vAkya.alamkAra)) [and sometimes to fill the line? jd] • frequently does little more than lay stress on the word by which it is preceded •• a particle of prohibition (in which case it may be joined withthe ind. p. [*khalu kRtvA, "desist from doing that"]; or of endearment, conciliation, and inquiry; na khalu by no means, not at all, indeed not]; <kim nu khalu> how possibly? •-• *khalutas khalu-tas ind. (= #khalu) certainly +
oॐm
FK.7.98
Jiva Das
FM.7.1-end
https://www.dropbox.com/s/tm1upzys7oyu7o4/FM.7.1-end.docx?dl=0
FM.7.97 VARIOUS VIEWS 3.je21-22 .z47
https://www.dropbox.com/s/h8nfpful6szswmv/fm7097%203.je21-22%20Various%20Views%20.z47.docx?dl=0
oॐm
FM.7.97
VARIOUS VIEWS
VASISHTHA said—
संविन्.मयत्वाज् जगतः स्वप्नस्य परम.आत्मनः ।
saMvit.mayatvAt_jagata: svapnasya parama.Atmana: |
ब्रह्म.आकाशतया सर्वम् ब्रह्मा_एव इत्य्_अनुभूयते ॥७।९७।१॥
brahma.AkAzatayA sarvam brahmA_eva iti_anubhUyate ||7|97|1||
.
the world is a formation of Awareness,
in the dream of the Supreme
Self
.
thru.out Immense.Space everything is only
the god brahmA
and so it is experienced
.
saMvin.mayatvAj_jagata: from the Awareness.formation of the world svapnasya paramAtmana: of the dream of the Supreme Self brahma.AkAzatayA because.of brahmic.Space fuzzy  sarvam brahmaiva everything is only brahmA/brahman iti anubhUyate so it is experienced.
.
*SVenk. Since the world is the dream of the supreme self and since everything is pervaded by Brahman, it is experienced as Brahman.
*VLMitra.1 Vasishtha Continued:—The world which is but a vision of the supreme soul, and situated in the vacuity of the Divine mind, appears in our consciousness, as the ectype* of brahmA himself. *{ectype "a copy, esp. as opposed to archetype or prototype." .SOED.}
भ्रमस्य च_अतिदृश्यत्वाद् अदृश्यत्वान् महाचितेः ।
bhramasya ca_ati.dRzyatvAt_a.dRzyatvAt_mahAcite: |
मद्.अशक्तिवद् आत्मा_इति सत्यता_अस्य_अपि युज्यते ॥७।९७।२॥
mat.azaktivat_AtmA_iti satyatA_asya_api yujyate ||7|97|2||
.
bhramasya ca
and of delusion
ati.dRzyatvAt
thru Super.vision? Over.Sight?!! excess of Percepts or Super.Sight?
a.dRzyatvAt mahAcite:
thru non.vision of the Great cit.Consciousness
mad.a.zaktivat_AtmA iti
as a Soul without the force of "me"
satya.tA_asya_api yujyate
even his being.So.ness fits.in
.
*SVenk.2 The world.appearance or illusion is perceived; the supreme consciousness remains unseen. Hence, the illusion may be regarded as the real imagination of the self.
*VLMitra.2. The delusion of the visionary world, being too palpable to our view, has kept the supreme spirit quite out of our sight; as the spirit of the wine is kept hid in the liquor, thoug: it can never be lost.
असत्त्वाद् दृश्य.विश्रान्तेर् अलभ्यत्वाद् महाचितेः ।
asattvAt_dRzya.vizrAnte:_alabhyatvAt_mahAcite: |
उपलब्धुर् अभावाच् च शून्य.नाम्नि_इव सत्य्_अपि ॥७।९७।३॥
upalabdhu:_abhAvAt*_ca zUnya.nAmni_iva sati_api ||7|97|3||
.
asattvAt_dRzya.vizrAnte:
thru the unbeingness of perceptual repose
alabhyatvAt_mahAcite:
thru the ungettableness of the Great Consciousness
upalabdhu:_abhAvAt_ca
and thru the nonbecoming of the perceiver
zUnya.nAmni_iva sati_api
considered empty altho being.so
.
*SVenk.3 From another point of view, this world.appearance is an illusion though the reality of infinite consciousness remains incomprehensible. Hence, there arises the notion of a complete void or sunya; this, too, is real.
*VLMitra.3. The unreal phenomenal being discarded as delusion, and the real noumenal being incomprehensible; and the absence of any positive subsistence of existence, has necessitated our belief in the endless Void and vacuity.
चिन्मात्रम् पुरुषो ऽकर्ता समेty_अव्यक्ततो जगत् ।
cinmAtra.m puruSa:_akartA sameti_avyaktata:_jagat |
एवम्दृष्टेः सत्यम् एतद् एवम् अर्थ.अनुभूतितः ॥७।९७।४॥
evam.dRSTe: satyam etat_evam artha.anubhUtita: ||7|97|4||
.
cinmAtra.m
as a mode of Consciousness
puruSa: akartA
the Person as nonDoer
sameti_avyakta.tas jagat
evaM.dRSTe: satyam etat_evam artha.anubhUtita:
.
*SVenk.4 The infinite consciousness (or the supreme person that arises in it) is not involved in activity; the world springs from the unmanifest cause (nature). This view is also tenable since it is experienced as such.
*VLMitra.4. That the embodied Intellect, called the purusha or soul, is the supreme cause (in the sankhaya system); and the world proceeds from the unknown principle, known as the prádhana or its principal source. The truthof this view of the creation, rests wholly on the opinion of the philosopher (Kapila).
*jd. VLM seems to be reading puruSa: kartA.
विवर्तो ब्रह्मणो दृश्यम् इत्य्_एवम्वादिनो ऽपि सत् ।
vivarta:_brahmaNa:_dRzyam iti_evam.vAdina:_api sat |
मतम् एवम्.स्वरूपाणाम् अर्थानाम् अनुभूतितः ॥७|९७।५॥
mata.m evam.svarUpANAm arthAnAm anubhUtita: ||7|97|5||
.
vivarta:_brahmaNa: dRzyam
"A dRzya.percept/object\the.world is a ~2*vivarta.Transformation of the brahman.Immensity"
iti_evam.vAdi.na: api sat
mata.m evam of/for the.svarUpa.s.aNAm artha.anAm
anubhUtita:
.
*SVenk.5 Others hold that Brahman appears to be the world in a state of ignorance (just as a rope appears as a snake in darkness). This, too, is based on direct experience and hence real.
*VLMitra.5. That the visible world is the form of the all pervasive spirit of god, is the thesis of the Vedantists; and this opinion of theirs regarding the formal world and its plasmic principle, depends solely on the conception of these philosophers.
#vR #vivR #vivarta –m. "the revolving one " N. of the sky VS • turning round, rolling onwards, moving about Mcar • • changing from one state to another, transformation KSS • (in #vedAnta) as a serpent (#sarpa सर्प) is a *vivarta of a rope (#rajju रज्जु), so is the world a *vivarta of the real entity #brahman, and the illusion is removed by #vidyA or true knowledge • error, illusion, unreality (caused by #avidyA, "ignorance", and removed by #vidyA, "true knowledge ) vedAntas •.• v.#vAda –m. a method of asserting the *vedAnta doctrine (maintaining the development of the Universe from *brahmA as the sole real entity, the phenomenal world being held to be a mere illusion or #mAyA • cf. #pariNAma.vAda) madhus. •• #vivarta: "The term <#vivarta> used by #bhavabhUti is found neither in the Upanishads nor in BG. #gauDapAda has not used it. #bhavabhUti could not have learned it from #zaGkara who came after him. It is a term used in #yoga.vAsiSTha and in #vAkyapadIya of #bhartRhari.. The belief [that YV precedes #zaGkara and #gauDapAda] is very much strengthened by a comparative study of YV with#vAkyapadIya and #vairAgya.zataka of #bhartRhari. There are some verses common to them (see our "yoga vAsiSTha and Its Philosophy", p.16 footnote). The main reason why we hold that YV is prior to #bhartRhari is that the doctrine of #zabdabrahma which is the main theme of B's #vAkyapadIya is unknown to YV. It is a doctrine which should have been mentioned in YV at many places, had its author been acquainted with it. "– Atreya, vwv. p.10.
परमाणु.समूह.आत्म जगद् इत्य्_अपि सत्यतः ।
parama.aNu.samUha.Atma jagat_iti_api satyata: |
संवेद्यते यथा यद् यत् तत् तथा_एव_अनुभूतितः ॥७।९७।६॥
saMvedyate yathA yat_yat tat tathA_eva_anubhUtita: ||7|97|6||
.
parama.aNu.samUha.Atma
primal.Atom/Singularity.nature
jagat_iti_api satyata:
is really only the world
saMvedyate yathA yat_yat
.
*SVenk.6 The theory that the entire universe is the conglomeration of atoms is also acceptable; by proper investigation this knowledge or understanding has been arrived at.
*VLMitra.6. That the world is a conglomeration of particles, is the position of the positive and atomic philosophers of the Nyáya system; and all these doctrines are relied upon and maintained, by the best belief of every party.
#samUha, #samUhaka .m. heap, collection, multitude, aggregate, a whole or totality +
यथा दृष्टम् तथा_एव_इदम् इह लोके परत्र च ।
yathA dRSTa.m tathA_eva_idam iha loke paratra ca |
न असन् न सद् इति प्रौढा सत्यम् अध्यात्मिकी गतिः ॥७।९७।७॥
na_asat_na sat_iti prauDhA satyam adhyAtmikI gati: ||7|97|7||
.
yathA dRSTa.m
as see/known
tathA_eva_idam iha loke paratra ca
just thus is the world here and the other (world)
na_asat_na sat
not unreal not real
iti prauDhA satyam adhyAtmikI gati:
so grown real is the material way.
.
*VLMitra.7. Both the present and future worlds, are as they are seen and thought to be is the tenet of some; while the spiritualist looks upon it neither in the light of an entity nor non entity either.
*SVenk.7 There are some who say that the world is what one sees it to be and that this principle applies to 'the other world', too, and that therefore this world is neither real nor unreal but the reality is purely subjective.
#va: #prauDha .adj. (fr. pra + UDha, >vah) raised or lifted up (See prauDhapAda) • grown up, fullgrown; mature • large, strong • violent, impetuous (as love) • thick, dense (as darkness) • full (as the moon) • (end.comp.) filled with, full of (See mRdu.pr.) • proud, bold, impudent (esp. said of a woman) • #prauDhA –f. a married woman from 30 to 55 years of age • a violent or impetuous woman (described as a nAyikA who stands in no awe of her lover or husband). #prauDhi –f. full growth, increase; full development, maturity; greatness, dignity; self.confidence, boldness; zeal, exertion; controversy, discussion.
"बाह्यम् एव_अस्ति न अस्त्य्_अन्यद्"_इत्य्_अन्ये सत्य.वादिनः ।
"bAhya.m eva_asti na_asti_anyat"_iti_anye satya.vAdina: |
स्वात्मन्य्_अक्ष.गण.आतीतम् प्राप्नुवन्ति न ते यतः ॥७।९७।८॥
sva.Atmani_akSa.gaNa.AtIta.m prApnuvanti na te yata: ||7|97|8||
.
"What's outside, is. There's nothing else!"
so some define Reality
and so they don't attain the Self, which is beyond their senses' reach
.
*jd. "bAhya.m eva_asti "Only the external is na_asti_anyat" nothing else is" iti_anye satya.vAdina: so say other Reality Theorists. sva.Atmani in their own.self akSa.gaNa.AtIta.m beyond the Sight.group (the senses) prApnuvanti na te they do not attain yata: for which reason.
*SVenk.8 There are others who declare that the external world alone is real and there is no other reality. They also express the truth inasmuch as they do not reach whatever may be beyond the experience of their own and others' senses.
*VLMitra.8. Others acknowledge the outer world only, and nothing besides which is beyond their eye sight; and these charvaka atheists, do not avouch even for the intelligent soul, which is within their bodies.
अनारात.विपर्यास.दर्शनात् क्षण.भङ्ग.धीः ।
anArata.viparyAsa.darzanAt kSaNa.bhaGga.dhI: |
युक्ता_एव तद्.विदाम् आद्यम् सर्व.शक्ति हि तत्.पदम् ॥७|९७।९॥
yuktA_eva tat.vidAm Adyam sarva.zakti hi tat.pada.m ||7|97|9||
.
kSaNa.bhaGga.dhI:
yukta.a eva of/for the tat.vid.s.Am A'dya.m
sarva.zakti hi tat.pada.m
for all.powerful is That.state.
.
*SVenk.9 They are also right who declare that everything is changing all the time, for the power that thus engineers constant change is omnipotent.
*VLMitra.9. There are others, who seeing the incessant changes and fluctuations of things with the flight of time, attribute omnipotence to it, and have become timeists, with a persuasion of the evanescence of the world.
कलविङ्क.घट=न्यायो धर्म* इत्य्_अपि तद्विदाम् ।
kalaviGka.ghaTa=nyAya:_dharma* iti_api tat.vidAm |
तथा_आत्म.सिद्धेर् म्लेच्छानाम् तद्देशेषु न दुष्यति ॥७।९७।१०॥
tathA_Atma.siddhe:_mlecchAnAm tat.deza.iSu na duSyati ||7|97|10||
.
kalaviGka.ghaTa=nyAya: dharma
iti api of/for the tat.vid.s.Am
tathA_Atma.siddhe:_mleccha.s.nAm
tad.deza.s.iSu na duSyati
.
*SVenk.10.11 The belief that the jIva dwells in the body, like a sparrow imprisoned in a pot, and at deathflies away from it to another realm and also a similar belief held by foreigners are also acceptable since they are accepted in their own countries and communities. 11. Saintly men look upon all withequal vision; they who know the reality know that it is the self of all.
*VLMitra.10. The belief of the barbarians, regarding the resurrection, of the soul from the grave, which i» built on the analogy of the sparrow flying away from under its covering lid; has gained a firm ground in the minds of men in these countries, and is never doubted by any.
#kalaviGka ??? What is the nyAya? Not found on google, except as referring to a Buddhist bird.
समाः सन्तश् च विप्र.अग्नि.विष.अमृत.मृतिष्व्_अपि ।
sama.a: santa:_ca vipra.agni.viSa.amRta.mRtiSu_api |
भान्त्य्_एवम् तद्विदाम् सर्वम् इदम् सर्व.आत्मकम् यतः ॥७।९७।११॥
bhAnti_evam tat.vidAm sarvam idam sarva.Atmaka.m yata: ||7|97|11||
.
sama.a: santa:_ca
and being equals
even among
vipra.agni.viSa.amRta.mRti.s
bhAnti evam
tat.vidAm
sarvam
ida.m sarva.Atmaka.m yata:
from which is this All.Self.ity
.
*VLMitra.11. The tolerant sage looks alike and takes in equal light all apparent differences; since they know that all these varieties in the world, are but manifestations of the One all pervading and invariable soul.
*SVenk.10.11 The belief that the jIva dwells in the body, like a sparrow imprisoned in a pot, and at deathflies away from it to another realm and also a similar belief held by foreigners are also acceptable since they are accepted in their own countries and communities. 11. Saintly men look upon all withequal vision; they who know the reality know that it is the self of all.
स्वभाव.सिद्धम् एव_इदम् युक्तम् इत्य्_एव तद्विदाम् ।
svabhAva.siddha.m eva_idam yukta.m iti_eva tat.vidAm |
अन्विष्टा* याति नो प्राप्तिम् बुद्धिमत्.सर्व.कर्तृता ॥७।९७।१२॥
anviSTA* yAti no prApti.m buddhimat.sarva.kartRtA ||7|97|12||
.
svabhAva.siddha.m eva_idam yukta.m
iti_eva tad.vidAm
so too of That.knowers
anviSTA
the doership sought/desired
yAti na: prApti.m
buddhimat.sarva.kartRtA
the state where buddhi.Intellect is the doer of all
.
*SVenk.12 There are those who assert that nature manifests itself naturally, without an intelligent creator, for one sees that in nature there are many undesired and unintelligent happenings (like natural calamities) — such a view is also reasonable.
*VLMitra.12. As it is the nature of the world, to go on in its course; so it is natural withthe wise, to entertain these various opinions regarding the same. The truthhowever is quite mysterious, and hard to be found by inquiry; but it is certain that there is an all creative power, that is guided by intelligence and design in all its works.
#anviSTa
एकः सर्वत्र कर्ता_इति सत्यम् तन्मय.चेतसाम् ।
eka: sarvatra kartA_iti satyam tat.maya.cetasAm |
सो ऽयम् निश्चयवान् सो ऽत्र तदाप्नोति_इत्य्_अबाधितम् ॥७।९७।१३॥
sa:_ayam nizcaya.vAn sa:_atra tadApnoti_iti_a.bAdhita.m ||7|97|13||
.
eka: sarvatra kartA
"one omnipresent Doer"
iti satyam tan.maya.cetasAm
such is the reality of the Affective modes of That
sa:_ayam nizcaya.vAn
sa:_atra
tat_Apnoti / tadA_Apnoti
iti_a.bAdhita.m
.
*SVenk.13 On the other hand, they who assert the existence of the one universal doer of everything are also right; their mind is saturated withthis universal power.
*VLMitra.13. That there is one creator of all, is the trutharrived at by all godly men and truthful minds; whoso is certain of this truth, is sure to arrive at it without any obstruction.
अयम् लोकः परश् च_अस्ति स्नान.अग्न्य्=आदि च न इतरत् ।
ayam loka: para:_ca_asti snAna.agni=Adi ca na_itarat |
एतद् एतादृशम् सत्यम् विद्धि भावित.भावनम् ॥७।९७।१४॥
etat_etAdRza.m satyam viddhi bhAvita.bhAvana.m ||7|97|14||
.
ayam loka: para:_ca asti
this world, and the other world, is
snAna.agny=Adi ca netarat
bath.fire ablution.oblation=&c, not otherwise
etat_etAdRza.m satyam viddhi know such as the reality
bhAvita.bhAvana.m
*SVenk.14 They who say that this world exists as also 'the other world' are right, too. In their eyes, pilgrimage, rituals, etc., are meaningful.
*VLMitra.14. That this world exists and the future one also, is the firm belief of the faithful; and that their sacred ablutions and oblations, to that end and never go for nothing; such assurance on their part, is sure to lead them to the success of their object.
अशेषम् शून्यम् एव_इति बौद्धानाम् एतद् एव सत् ।
a.zeSa.m zUnya.m eva_iti bauddhAnAm etat_eva sat |
लभ्यते तद्.विचारेण यत्र किम्चन न एव हि ॥७।९७।१५॥
labhyate tat.vicAreNa yatra kiMcana na_eva hi ||7|97|15||
.
a.zeSa.m zUnya.m eva_iti "totally empty"
bauddhAnAm etat_eva sat
for Buddhists this only being.so
labhyate tat.vicAreNa is got by that inquiry
yatra kim.cana na_eva hi
.
*SVenk.15 The notion that everything is void or sunya is right for it is the result of much investigation.
*VLMitra.15. An infinite vacuity is reality, is the conclusion arrived at by the Buddhist; but there is nothing to be gained by this inquiry, nor any good to be derived from a void nullity.
चितिश् चिन्तामणिर् इव कल्प.द्रुम* इव_ईप्सितम् ।
citi:_cintAmaNi:_iva kalpa.druma* iva_Ipsita.m |
आशु सम्पादयत्य्_अन्तर् आत्मन् आत्मनि स्व.आत्मिका ॥७।९७।१६॥
Azu sampAdayati_antar_Atman Atmani sva.AtmikA ||7|97|16||
.
citi:_cintAmaNi: iva
citi, the Affective Consciousness, is like a wishing.stone
kalpa.druma iva
like the kalpa Tree
ipsita.m
what is wished
Azu sampAdayati
at.once is made to happen
antarAtman
within the self
Atmani sva.AtmikA
the own.selfling in the Self.
*SVenk.16 The infinite consciousness is like the purest crystal: it reflects whatever notion one holds.
*VLMitra.16. It is the Divine Intelligence which is sought by all, as they seek an inestimable gem or the Kalpa tree of life; and this fills our inward soul, withthe fulness of the Divine spirit.
न इदम् शून्यम् न च_अशून्यम् इत्य्_अवस्तु न तद्विदाम् ।
na_idam zUnya.m na ca_azUnya.m iti_a.vastu na tat.vidAm |
सर्व.शक्तिर् हि सा शक्तिर् न तद् विद्यत* एव तत् ॥७।९७।१७॥
sarva.zakti:_hi sA zakti:_na tat_vidyate eva tat ||7|97|17||
.
na_idam zUnya.m
this is not empty void
na ca_azUnya.m
nor un.empty
iti_a.vastu na tad.vidAm
so not unreal for That.knowers
sarva.zakti:_hi sA zakti:_na tat_vidyate eva tat
*SVenk.17 The knowers of the truthhave realised that this infinite consciousness is neither a void nor a non.void; it is omnipotent but not that which is seen or known.
*VLMitra.17. The Lord is neither.vacuity nor non.vacuity, nor a non.entity either as it is maintained by others; He is omnipotent, and this omnipotence does not abide in Him, nor is it without Him, but is the selfsame Himself.
तस्मात् स्व.निश्चये यस्मिन् यः स्थितः स* तथा ततः ।
tasmAt sva.nizcaye yasmin ya: sthita: sa* tathA tata: |
अवश्यम् फलम् आप्नोति न चेद् बाल्यान् निवर्तते ॥७।९७।१८॥
avazyam phalam Apnoti na cet_bAlyAt_nivartate ||7|97|18||
.
tasmAt thru that
sva.nizcaye yasmin_ya: sthita: one who is settled in his own conviction
sa tathA tata: he thus from that
avazyam phalam Apnoti necessarily gets fruit
na cet_bAlyAt_nivartate but not if he turns from childishness.
*VLMitra.18. Therefore let every one rely in his own belief, until he arrives to the true and spiritual knowledge of God. By doing so he will obtain the reward of his faith, and therefore he must refrain from his fickleness (of forsaking his own faith).
*SVenk.18 Hence, whatever be one's conviction, if one adheres to that conviction one surely reaches the same goal (attains the same fruit) as long as he does not toy with these notions or realisations in a childish manner.
#avazya
विचार्य पण्डितैः सार्धम् श्रेष्ठ.वस्तुनि धीमता ।
vicArya paNDita.s.i: sArdha.m zreSTha.vastuni dhImatA |
स* रूढो निश्वयो ग्राह्यो न इतरत्र यथा तथा ॥७।९७।१९॥
sa* rUDha:_nizvaya:_grAhya:_na_itaratra yathA tathA ||7|97|19||
.
vicArya.Enquiry having been made by paNDita.Panditas.i: sArdham.together.with/in zreSTha*vastu*ni. dhImat.A. + sas.that.one rUDha.nizvaya.x: grAhya.x: na.no/not itaratra yathA.how/as tathA.thus
.
*SVenk.19 One should investigate the truth in the company of the knowers of the truthand then one should stand firm in one's own realisation without being distracted or deflected.
*VLMitra.19. Therefore consult withthe learned, and judge withthem about the right course; and then accept and follow what is best and correct, and reject all what proves to be otherwise.
*RKhare – One should first investigate the truth in the company of the Pandits (knowers of the truth) and then after arriving at a firm conclusion, one should accept it as the best way, not accept any other conclusions. At any place, those who are wise in terms of the knowledge of the Śastras as also in their conduct are pandits at that place. One should seek their company and guidance. The wise should seek, whoever is the best among those whose conduct is according to Śastras and who are the knower of the truth, who are adept in discussions, and who promotes the joy and delight of all and who is blameless. Like water flowing towards downwards, everyone at all times seek their own good as if under compulsion. Understanding this, one should choose the right teachers carefully and depend on them.
सम्भवत्य्_उत्तम.प्रज्ञः शास्त्रतो व्यवहारतः ।
sambhavati_uttama.prajJa: zAstrata:_vyavahArata: |
यो यत्र नाम तत्र_असौ पण्डितस् तम् समाश्रयेत् ॥७।९७।२०॥
ya:_yatra nAma tatra_asau paNDita: tam samAzrayet ||7|97|20||
.
sambhavati_uttama.prajJa:
someone becomes of the highest understanding
zAstrata: vyavahArata: ya:
who [is so] from following the Shâstra teaching
yatra nAma
where such a one [is]
tatra_asau paNDita:
there this scholar
ta.m samAzrayet
has recourse to it
.
*SVenk.20 There are wise people here and there, who are wise in terms of the knowledge of the scriptures as also in terms of their conduct. One should seek their company.
*VLMitra.20. A man becomes wise by knowledge of sástras, as also by practicing the conduct of the good; as also by associating withthe wise and good, wherever such persons may be found upon inquiry.
सताम् विवदमानानाम् सच्*छास्त्र.व्यवहारिणाम् ।
satAm vi.vadamAnAnAm sat.zAstra.vyavahAriNAm |
यः समाह्लादको निन्द्यः स* श्रेष्ठस् तम् समाश्रयेत् ॥७।९७।२१॥
ya: samAhlAdaka:_nindya: sa: zreSTha: tam samAzrayet ||7|97|21||
.
satAm vivadamAnAnAm
of discussion about what is So
sat.zAstra.vyavahAriNAm
pursuing shâstric being.So
ya: samAhlAdaka: nindya:
one who
sa: zreSTha: tam samAzrayet
#samAhlAdaka
.
*SVenk.21 There may be many who talk a lot about the scriptures, but he among them who promotes the joy and delight of all and whose conduct is unimpeachable is the best among them.
*VLMitra.21. He who serves and attends upon the preachers of sacred sástras, and on practicers of good and moral conduct; is also deemed a wise man, and his company also is to be resorted to by the, wise.
सर्व* एव_अनिशम् श्रेयो धावन्ति प्राणिनो बलात् ।
sarva* eva_aniza.m zreya:_dhAvanti prANina:_balAt |
परिनिम्नम् पयांसि_इव तद् विचार्य समाश्रयेत् ॥७।९७।२२॥
parinimna.m payAMsi_iva tat_vicArya samAzrayet ||7|97|22||
.
sarve eva aniza.m zreyas
dhAvan>.ti prANi.na: balAt
parinimna.m payAMsi iva
as water seeks its level in the lowlands
tat_vicArya samAzrayet
.
* both sv and vlm translate "company" where the text clearly indicates Enquiry.
*SVenk.22 All people at all times seek their own good as if under compulsion, just as water flows downwards. One should understand this and resort to the company of the wise.
*VLMitra.22. All living beings, are naturally impelled towards whatever tends to their real good; as it is the nature of water to seek its own level. Therefore men should choose the company of the good for their best good.
कल्लोलैर् उह्यमानानाम् नृणाम् संसार.सागरे ।
kallolai:_uhyamAnAnAm nRNAm saMsAra.sAgare |
अज्ञाता* दिवसा यान्ति नृणानाम् इव बिन्दवः ॥७|९७।२३॥
ajJAtA* divasA yAnti nRNAnAm iva bindava: ||7|97|23||
.
kallola.s.i: uhyamAnAnAm nRNAm saMsAra.sAgare
of humans being carried by waves in saMsAra.Ocean
ajJAtA divasA yAnti
nRNAnAm iva samAzrayet
.
*VLMitra.23. Men are carried away as straws, by the waves in the eventful ocean of the world; and their days are passing away us insensibly (rapidity), as the dew drops are falling off from the blades of grass.
RÂMA said—
जगत् पूर्वम् लता_इव_अपि विश्रान्ता वितते पदे ।
jagat pUrvam latA_iva_api vizrAntA vitate pade |
पूर्व.अपर.विचारेण के पराभाव.दर्शिनः ॥७|९७।२४॥
pUrva.apara.vicAreNa ke parAbhAva.darzina: ||7|97|24||
.
jagat.going\world pUrvam.formerly/before latA.creeper/vine. iva.like/as.if api.tho/even vizrAnta.reposed.a.a: vitata.huge/expansive.e pada.condition.e + by/with the pUrva.former/prior.apara.vicAra.enquiry\exploration.eNa ke parAbhAva.darzi.na:
.
*SVenk.24 RÂMA asked: This world rests like a creeper on the tree of the supreme being. In it who are the ones who see the ultimate truthafter having duly investigated the past and the future?
*VLMitra.24. RAma rejoined:—Tell me Sir, who are those far seeing persons, who finding at first this world to be full of weeds and thorns, come at last by their right judgment, to rest in the state of ineffable felicity, (i. e. Who are they that are resigned to God after their troublesome journey in the thorny paths of the world).
VASISHTHA said—
जातौ जातौ कतिपये व्यपदेश्या भवन्ति ते ।
jAtau jAtau katipaye vyapadezyA bhavanti te |
येषाम् यान्ति प्रकाशेन दिवसा भास्वताम् इव ॥७|९७।२५॥
yeSAm yAnti prakAza.ina divasA bhAsvatAm iva ||7|97|25||
.
jAti.au jAti.au katipaya.e vyapadezyA
bhavan.becoming,ti.they.becoming re te.you/they + yeSAm.of which ones yAn.coming/going.to by/with the prakAza.shining.forth.ina divasA* of/for the bhAsvat.illuminating/suns.Am iva.like/as.if
.
*SVenk.25 VASISTHA replied: In every community there are a number of wise men by whose light (or grace) there is light in this world.
*VLMitra.25 Vasishtha replied:—It is the wording of the sruti, that there some such persons among all classes of beings, whose presence sheds a lustre, as bright as that of the broad and shining day light. (These are gods, men).
अद्गश् च_ऊर्ध्वम् च धावन्तश् चक्रावर्त.विवर्तनैः ।
adha:_ca_Urdhvam ca dhAvanta:_cakrAvarta.vivartana.s.i: |
सर्वे तृणवद् उह्यन्ते मूढा* मोह.भव=अम्बुधौ ॥७।९७।२६॥
sarve tRNa.vat_uhyante mUDha.a: moha.bhava=ambudhau ||7|97|26||
.
adha: ca Urdhvam ca both below and above
dhAvanta: rushing
cakrAvarta.vivartana.s.i:
sarve tRNa.vat_uhyante mUDha.a:
moha.bhava=ambudhau
#vivartanai
#uhyante
*SVenk.26 All the people run up and down like dry blades of grass floating on this ocean of saMsAra.
*VLMitra.26. Beside them there are hers, who are quite ignorant of truth, and are tossed about and whirled up and down like straws, by the whirling waters of the dangerous eddies of ignorance, in the dark and dismal ocean of this world.
नष्ट.आत्म.स्थितयो भोग.वह्निषु प्रज्वलन्त्य्_अलम् ।
naSTa.Atma.sthitaya:_bhoga.vahniSu prajvalanti_alam |
देवा* दिवि दवेन अद्रौ दह्यमाना* द्रुमा* इव ॥७।९७।२७॥
devA* divi davena_adrau dahyamAnA* drumA* iva ||7|97|27||
.
naSTa.Atma.sthitaya: the states of self destroyed
bhoga.vahniSu in the fires of pleasure
prajvalanti_alam fully aflame
deva.a: divi davena the Gods in the sky with fire
adrau on the mountain
dahyamAna.a: druma.a: iva burning like the trees
*SVenk.27 Forgetful of the self, the dwellers in heaven are burnt in the fire of pleasure.
*VLMitra.27. These are drowned in their enjoyments, and lost to the bliss of their souls; and are ever burning in the flames of worldly cares; such are some among the gods, who are burning on high, like as the mountain trees are inflamed by the wild fire.
पातिता* मदसम्पन्ना* दानवा* दानव.अरिभिः ।
pAtitA* madasampannA* dAnavA* dAnava.aribhi: |
गजा* इव निरालाना* घोरे नारायण.अवटे ॥७|९७।२८॥
gajA* iva nirAlAnA* ghore nArAyaNa.avaTe ||7|97|28||
.
pAtita.a: mada.sampannA* / mat.asampannA* dAnava.a:
dAnava.aribhi:
with the foes of the dAnavas
gaja.a: iva nirAlAna.a:
like elephants set.free from restraint
ghore nArAyaNa.avaTe
.
*SVenk.28 The deluded demons are destroyed by their enemies, the gods, and hurled into a pit (hell) by Narayana.
*VLMitra.28. The proud demigods were vanquished by their inimical gods, and were cast down into the abyss by Náráyana; as big elephants into the pit, with the ichor of their giddiness.
न गन्धम् अपि गन्धर्वा* दर्शयन्ति विवेक.जम् ।
na gandha.m api gandharvA* darzayanti viveka.ja.m |
गीत.पीत.परामर्शाः स.रत्नि हरिणा विना ॥७|९७।२९॥
gIta.pIta.parAmarza.a: sa.ratni hariNA vi.nA ||7|97|29||
.
na gandha.m api
gandharva.a: darzayanti
viveka.ja.m
gIta.pIta.parAmarza.a:
sa.ratni hariNA vi.nA
.
*SVenk.29 The celestial artistes (gandharvas) do not even inhale a bit of the scent (gandha) of wisdom. They are lost in the enjoyment of their own music, etc.
*VLMitra.29. The Gandharva songsters, (that are skilled in music only), show no sign of right reason in them; but being giddy withthe wine of melody, they fall into the hands of death, as the silly stags are caught in the snare, (by their fondness for the sweet sound of the hunter's horn).
विद्याधराश् च विद्यानाम् आधारत्वेन मोहिताः ।
vidyAdharA:_ca vidyAnAm AdhAratvena mohita.a: |
स्फुरितानाम् उदाराणाम् अपि कुर्वन्ति न आदरम् ॥७|९७।३०॥
sphuritAnAm udArANAm api kurvanti na_Adara.m ||7|97|30||
.
vidyAdharA:_ca & Sorcerers
vidyAnAm AdhAratvena mohita.a:
deluded by the weight of their art
sphuritAnAm udArANAm api
x
kurvanti na_Adara.m
x
.
#udAra
#Adara
*SVenk.30 The celestials known as vidyadharas do not respect sages; being the supporters (adhara) of learning (vidya) they are full of vanity. {Professors???}
*VLMitra.30. The Vidyádharas are mad withtheir knowledge (of arts of sciences); and do not hold in esteem the esoteric and grand science of divinity for their salvation.
यक्षा* विक्षोभित.भुवो दक्षताम् अक्षता* इव ।
yakSA* vikSobhita.bhuva:_dakSatAm akSatA* iva |
दर्शयन्त्य्_असहायेषु बाल.वृद्ध.अतुरेषु च ॥७।९७।३१॥
darzayanti_asahAya.iSu bAla.vRddha.atura.iSu ca ||7|97|31||
.
yakSha.Warders
vikSobhita.bhuva:
dakSatAm akSatA:_iva
darzayanti
asahAya.iSu bAla.vRddha.atura.iSu ca
.
*SVenk.31 The demigods known as yaksas consider themselves immortals and they display their dexterity before aged and infirm people.
*VLMitra.31. The yakshas who are impregnable themselves, are ever apt to injure all others on earth; and they exercise their noxious powers, chiefly upon the helpless infants, old men and weak and infirm persons.
दन्तिनाम् इव मत्तानाम् रंहसी हरिणा_अरिणा ।
dantinAm iva mattAnAm raMhasI hariNA_ariNA |
कृतः करिष्यसि त्वम् च राक्षसानाम् परिक्षयम् ॥७|९७।३२॥
kRta: kariSyasi tvam ca rAkSasAnAm parikSayam ||7|97|32||
.
dantinAm iva mattAnAm
raMhasI hariNA_ariNA
kRta: kariSyasi tvam ca
rAkSasAnAm parikSayam
.
*SVenk.32 The demons known as raksasas live in delusion.
*VLMitra.32. There are again the gigantic and elephant like Rákshasas, who have been repeatedly destroyed by Hari, and will be utterly exterpated by you, as a herd of sheep by a powerful lion.
भृशम् पिशाचाः पश्यन्ति भूत.भोजन.चिन्तया ।
bhRza.m pizAca.a: pazyanti bhUta.bhojana.cintayA |
धूम.अन्धकार.अनिलया ज्वालया_आहुतयो यथा ॥७|९७।३३॥
dhUma.andhakAra.anilayA jvAlayA_Ahutaya:_yathA ||7|97|33||
.
bhRza.m pizAca.a: pazyanti bhUta.bhojana.cintayA + dhUma.andhakAra.anilayA jvAlayA_Ahutaya: yathA
.
*SVenk.33 The ghosts (pisacas) {Phantoms???} are forever interested in harassing people.
*VLMitra.33. The Pisácha cannibals are always in quest of human prey, and devour their bodies as the burning fire consumes the oblations. They are therefore in utter darkness of spiritual knowledge.
नाग.जाल.मृणालानि मग्नानि धरणी.तले ।
nAga.jAla.mRNAlAni magnAni dharaNI.tale |
नगानाम् इव मूलानि जडानि_इव स्थितानि_अलम् ॥७|९७।३४॥
nagAnAm iva mUlAni jaDAni_iva sthitAni_alam ||7|97|34||
.
nAga.jAla.mRNAlAni magnAni
dharaNI.tale
nagAnAm iva
mUlAni jaDAni_iva
sthitAni_alam
.
*SVenk.34 The dwellers of the netherworld known as the nagas are inert and unintelligent.
*VLMitra.34. The Nága race that dwell underneaththe ground, resemble the stalks of lotuses drowned under the water, or as the roots of trees buried under the earth; (and therefore they are quite insensible of truth).
विवरम् शरणम् येषाम् कीटानाम् इव भूतले ।
vivara.m zaraNam yeSAm kITAnAm iva bhUtale |
तेषाम् असुर.बालानाम् विवेकेषु कथा_एव का ॥७|९७।३५॥
teSAm asura.bAlAnAm viveka.iSu kathA_eva kA ||7|97|35||
.
vivara.m zaraNam yeSAm kITAnAm iva bhUtale
.. whose sheltering hollow is like a worm's in the ground
teSAm asura.bAlAnAm
viveka.iSu kathA_eva kA
.
*SVenk.35 The demons known as asuras are more like worms which dwell in holes in the ground. How can they acquire any wisdom at all?
*VLMitra.35. The Asura race dwelling in subterranean cells, are as worms and insects, grovelling in dark under the ground, and are utterly ignorant of any knowledge or discrimination.
#vR #vivR #vivara.m.n. विवर a fissure, hole, chasm, slit, cleft, hollow, vacuity (also applied to the apertures of the body and to gaping wounds) — y1018.028 #vivAra: dilation, expansion; (in gram.) open or expanded state of the organs of speech, expansion of the throat in articulation (one of the Abhyantara.prayatnas or efforts of articulate utterance which take place within the mouth, opp. to *saMvAra q.v.) pAN.1.1, 9 — #vivArin — adj. keeping back, warding off; [expanding y3012.023] —
अल्प.मात्र.कण.अर्थेण संचरन्ति दिवानिशम् ।
alpa.mAtra.kaNa.artha.ina saMcaranti divAniza.m |
पिपीलिका.सधर्माणः प्रायेण पुरुषा* अपि ॥७|९७।३६॥
pipIlikA.sadharmANa: prAyeNa puruSa.a: api ||7|97|36||
.
alpa.mAtra.kaNa.artha.ina
for half a drop of something they
saMcaranti diu.A.aniza.m
scramble day&night
pipIlikA.sadharmANa:
similar to an ant
prAyeNa puruSa.a: api
.
*SVenk.36 Even human beings are narrow.minded and petty minded, interested in the trivia of life.
*VLMitra.36. And what must we say of fools: mankind, who like the poor ants, are moving busily by night and day, in search of a morsel (lit.particle) of bread (and have not a whit of understanding in them).
#pipIlika: an ant, mbh.&c. • apipIlikam a kind of gold supposed to be collected by ants mbh.2,1860. • #pipIlikA the common red ant.
सर्वासाम् भूत.जातीनाम् व्यग्राणाम् व्यर्थ.दीर्घया ।
sarvAsAm bhUta.jAtInAm vyagrANAm vyartha.dIrghayA |
क्षीबाणाम् इव गच्छन्ति दिवसानि दुर् .ईहया ॥७|९७।३७॥
kSIbANAm iva gacchanti divasAni dur.IhayA ||7|97|37||
.
for every class of being
muddled by long alarm
lurches.about like troubled drunks
their days given to struggle
.
sarvAsAm bhUta.jAtInAm
vyagrANAm vyartha.dIrghayA |
kSIbANAm iva gacchanti
divasAni dur.IhayA
.
*VLMitra.37. All living bodies are running up and down for ever, in their vain expectations; and the days and nights are insensibly gliding over them, as upon drunken men (unconscious of themselves).
न कम्चित् संस्पृशत्य्_अन्तर् विवेको विमलो जनम् ।
na kaMcit_saMspRzati_antar_viveka:_vimala:_jana.m |
जले ऽगाधे निपतितम् निमज्जन्तम् रजो यथा ॥७।९७।३८॥
jale_agAdhe nipatita.m nimajjanta.m raja:_yathA ||7|97|38||
.
na kaMcit_saMspRzati_antar
viveka: vimala: jana.m
jale_agAdhe nipatita.m
nimajjanta.m rajas yathA
.
*SVenk.38 They do not come into contact withanything that is good or wise at all. They are tempted away from the pathof order and wisdom by their own vanities and desires.
*VLMitra.38. The knowledge of pure truth, never enters into the mind of men; as the dust.motes flying over the surface of water never sink in their death.
#agAdha
नीयन्ते नियम.आधूता* मानवा* मानव.आयुभिः ।
nIyante niyama.AdhUtA* mAnavA* mAnava.Ayubhi: |
काम्पिकैः स्फुटता.पूताः किरारु.निकरा* इव ॥७|९७।३९॥
kAmpika.s.i: sphuTatA.pUta.a: kirAru.nikarA* iva ||7|97|39||
.
nIyante
niyama.AdhUta.a: mAnava.a:
mAnava.Ayubhi:
kAmpika.s.i: sphuTatA.pUta.a:
kirAru.nikara.a: iva
.
*SVenk.39 The class of people known as yogini (NOTE: the practitioners of 'black' arts) are fallen into the pit of drinking and eating like uncultured people.
*VLMitra.39. The holy vows of men are blown away, by the blasts of their pride and vanity; as the husks of rice are blown off, by the wind of the threshing mill.
#kAmpika
#kirAru
पान.भोजन.जम्बाले गहने योगिनी.गणाः ।
pAna.bhojana.jambAle gahane yoginI.gaNa.a: |
दुःगन्ध.पल्वल.उद्गरे पतिताः पामरा* इव ॥७|९७।४०॥
du:gandha.palvala.udgare patita.a: pAmarA* iva ||7|97|40||
.
pAna.bhojana.jambAle gahane
on the drink.food.swamp path
yoginI.gaNa.a: the groups of yoginIs
dur.gandha.palvala.udgare
i dur.gandha.palvala.udgara
patita.a: pAmara.a: iva
x
.
*VLMitra.40. Other people that are without true knowledge, are like the yoginis and Pamaras.pariahs, are addicted to the carnalities of their eating and drinking and to roll in stink and stench and mud and mire.
*SVenk.40 But there are some liberated beings among the gods (Visnu, Brahma, Rudra, etc. ), …
#palvala
#udgara
#pAmara
*Ott. #jamba #jambAla: जम्बालः 1 Mud. .2 Moss • <जम्बूवज् jambU.vaj जलबिन्दुवज् jalabindu.vaj जलजवज् jalaja.vaj जम्बालवज् jambAla.vaj जालवत् jAlavat।> Udb. .3 The Ketaka plant. —
केवलम् यम.चन्द्र.इन्द्र.रुद्र.अर्क.वरुण.अनिलाः ।
kevalam yama.candra.indra.rudra.arka.varuNa.anila.a: |
जीवन्मुक्ता* हरि.ब्रह्म.गुरु.शुक्र.अनल=आदयः ॥७|९७।४१॥
jIvanmuktA* hari.brahma.guru.zukra.anala=Adaya: ||7|97|41||
.
kevalam
entirely
yama.candra.indra.rudra.arka.varuNa.anila.a:
yama the DeathLord, chandra Moon, indra and fierce rudra, Sun, the raingod varuna, the fire
jIvan.mukta.a:
are jIvan.mukta Living.Free,
hari.brahma.guru.zukra.anala=Adaya:
and the rest—hari, brahmA, the Lords of Jupiter and Venus, the wind..
*SVenk.41 … among the leaders (like Kasyapa, Narada, Sanatkumara), …
*VLMitra.41. Among the gods, only Yama, the sun and moon, Indra and Rudras, and Varuna and Váya||., Vayu?||, are said to live liberated for ever; and so are Brahma, Hari and Brihaspati and Sukra, (the preceptors of the gods and demigods).
प्रजापतीनाम् सप्तर्षि.दक्ष.आद्याः कश्यप.आदयः ।
prajApatInAm sapta.RSi.dakSa.AdyAs kazyapa.Adaya: |
नारद.आद्याः कुमार.आद्याः सनक.आद्याः सुर.आत्मजाः ॥७।९७।४२॥
nArada.AdyAs kumAra.AdyAs sanaka.AdyAs sura.Atmaja.a: ||7|97|42||
.
prajApatInAm sapta.RSi.dakSa.AdyAs kazyapa.Adaya:
nArada.ManGift &c
kumAra.&c
sanaka.&c
sura.Atmaja.a:
*SVenk.42 … among demons (Hiranyaksa, Bali, Prahlada, etc. ), …
*VLMitra.42. Among the patriarchs Daxa||. Daksha?||, Kasyapa and others, are
said to be living liberated; and among the seven sages, Nárada Sanaka and goddess born Kumara are liberated for ever.
दानवानाम् हिरण्याक्ष.बलि.प्रह्लाद.शम्बराः ।
dAnavAnAm hiraNyAkSa.bali.prahlAda.zambara.a: |
मय.वृत्र.अन्ध.नमुचि.केशि.पुत्र.मुर.आदयः ॥७|९७।४३॥
maya.vRtra.andha.namuci.kezi.putra.mura.Adaya: ||7|97|43||
.
dAnavAnAm
hiraNyAkSa.bali.prahlAda.zambara.a:
maya.vRtra.andha.namuci.kezi.putra.mura.Adaya:
*SVenk.43.44 … among raksasas (like Vibhisana, prahasta, indrajit), among nagas (Taksaka, etc.), and other liberated ones in other planes.
*VLMitra.43. Among the Danava demons, there were some that had their emancipation also; and these were Hiranyaksha, Vali, Prahlada and sambara, together withMaya, Vritra, Andha, Namuchi, Kesi,Mura and others. (Some of whom were foes and others as friends of the god).
विभीषण.आद्या रक्षस्सु प्रहस्त.इन्द्रजिद्.आदयः ।
vibhISaNa.AdyA rakSassu prahasta.indrajit.Adaya: |
शेष.तक्षक.कर्कोट.महा.पद्म.आदयः_अहिषु ॥७|९७।४४॥
zeSa.takSaka.karkoTa.mahA.padma.Adaya:_ahiSu ||7|97|44||
.
vibhISaNa.AdyA:_rakSassu
prahasta.indrajit.Adaya: |
zeSa.takSaka.karkoTa.mahA.padma.Adaya:
ahiSu
.
vibhIShaNa and others among the Demons
like prahasta, indrajit; and sheSha, takShaka, mahA.padma and others among the Serpent folk..
*VLMitra.44 Among Rákshas Vibhisana, prahasta and indrajit are held as liberated; and so are Sesha, Taxaka, Karkota and some others among the Nágas or serpent race.
*SVenk.43.44 … among raksasas (like Vibhisana, prahasta, indrajit), among nagas (Taksaka, etc.), and other liberated ones in other planes.
ब्रह्म.विष्ण्व्.इन्द्र=लोकेषु वास्तव्या* मुक्ति.देहिनः ।
brahma.viSNu.indra=loka.iSu vAstavyA:_mukti.dehina: |
मुक्त.स्वभावास् तुषिताः सिद्धाः साध्याश् च केचन ॥७।९७।४५॥
mukta.svabhAvA:_tuSita.a: siddha.a: sAdhyA:_ca kecana ||7|97|45||
.
brahma.viSNu.indra=loka.iSu in the worlds of brahmA, viShNu, and indra
vAstavyAs mukti.dehina: substantial Freedom.bodies
mukta.svabhAvA:_tuSitA:_ca free.natured both the tuShitas,
siddha.a: sAdhyA:_ca siddhas & sAdhyas
kecana whoever.
*VLMitra.45. The liberated are entitled to dwell in the abodes of brahmA and Vishnu, and in the heaven of Indra; and there are some the manes of the Pitris||.,Pitrus||, siddhas and Sáddhyas, that are reckoned as liberated also.
*SVenk.45 Even among human beings there are liberated ones, but they are extremely rare.
मनुषेषु च राजानो मुनयो ब्राह्मण.उत्तमाः ।
manuSa.iSu ca rAjAna: munaya:_brAhmaNa.uttama.a: |
जीवन्मुक्ताः सम्भवन्ति विरलास् तु रघु.उद्वह ॥७।९७।४६॥
jIvanmukta.a: sambhavanti viralA:_tu raghu.udvaha ||7|97|46||
.
manuSa.iSu ca and among humankind there are
rAjAna: munaya: Princes, munis,
brAhmaNa.uttama.a: the best of the brAhmaNas,
jIvanmukta.a: sambhavanti they become Living.Free
viralA:_tu
raghu.udvaha
*SVenk.46 There are millions of beings; but a liberated one is rare.
*VLMitra.46. Among the human race also, there are some that are liberated in their life time; as the few princes, saints and Brahmanas, whose names are preserved to us in the sacred records.
बिल् #bil #bila .#virala. (perhaps from #vira *vila. for *bila. + .la, "possessing holes") separated by intervals (whether of space or time), not compact, thin • rare, unfrequent, scanty, few (ibc. and viralam ind. sparsely, rarely, seldom • virala: with or without ko 'pi, one here and there) #viralatA – scarceness • #viralatvam – scarcity +
भूतानि सन्ति सकलानि बहूनि दिक्षु
bhUtAni santi sakalAni bahUni dikSu
बोध.अन्वितानि विरलानि भवन्ति किम्.तु ।
bodha.anvitAni viralAni bhavanti kim.tu |
वृक्षा* भवन्ति फल.पल्लव.जाल.युक्ताः
vRkSa.a: bhavanti phala.pallava.jAla.yuktA:
कल्प.द्रुमास् तु विरलाः खलु सम्भवन्ति ॥७।९७।४७॥
kalpa.drumA:_tu virala.a: khalu sambhavanti ||7|97|47||
.
bhUtAni santi sakalAni all beings being
bahUni dikSu in many directions
bodha.anvitAni viralAni bhavanti kim.tu
vRkSa.a: bhavanti phala.pallava.jAla.yukta.a:
the trees are full of flowers and shoots
kalpa.drumA:_tu virala.a: khalu sambhavanti
but the kalpa.Trees become very scarce.
*SVenk.46 There are millions of beings; but a liberated one is rare.
*VLMitra.47. There are living beings in multitudes, on all sides of us in this earth, but there are very few among them that are enlightened withtrue knowledge in them; there are unnumbered trees and forests growing all around us, and bearing their fruits and flowers and foliage to no end; but there is scarcely a kalpa tree to be found among them; (which may yield to us the fruit that we ardently desire).
##*virala "possessing holes ") Having interstices, separated by intervals (of space or time), thin, not thick or compact • Rare, scarcely found, unfrequent.
***part. *khalu .ind. A particle implying certainly, indeed; • Now, now further; RV • Entreaty, conciliation ('pray'); <na khalu na khalu mugdhe sAhasam kAryam etat. Nāg.3. • Inquiry [ kim]; • Prohibition (with gerunds); • sometimes it is an expletive; sometimes merely adds grace to the sentence (vAkya.alamkAra)) [and sometimes to fill the line? jd] • frequently does little more than lay stress on the word by which it is preceded •• a particle of prohibition (in which case it may be joined withthe ind. p. [*khalu kRtvA, "desist from doing that"]; or of endearment, conciliation, and inquiry; na khalu by no means, not at all, indeed not]; <ki.m nu khalu> how possibly? •.• *khalutas khalu.tas ind. (= #khalu) certainly +
fm7098
DN7097 VARIOUS VIEWS 3.je21.22
सर्ग ७.९७
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
संविन्.मयत्वाज् जगतः स्वप्नस्य परम.आत्मनः ।
saMvit.mayatvAt_jagata: svapnasya parama.Atmana: |
ब्रह्म.आकाशतया सर्वम् ब्रह्मा_एव इत्य्_अनुभूयते ॥७।९७।१॥
brahma.AkAzatayA sarvam brahmA_eva iti_anubhUyate ||7|97|1||
भ्रमस्य च_अतिदृश्यत्वाद् अदृश्यत्वान् महाचितेः ।
bhramasya ca_ati.dRzyatvAt_a.dRzyatvAt_mahAcite: |
मद्.अशक्तिवद् आत्मा_इति सत्यता_अस्य_अपि युज्यते ॥७।९७।२॥
mat.azaktivat_AtmA_iti satyatA_asya_api yujyate ||7|97|2||
असत्त्वाद् दृश्य.विश्रान्तेर् अलभ्यत्वाद् महाचितेः ।
asattvAt_dRzya.vizrAnte:_alabhyatvAt_mahAcite: |
उपलब्धुर् अभावाच् च शून्य.नाम्नि_इव सत्य्_अपि ॥७।९७।३॥
upalabdhu:_abhAvAt*_ca zUnya.nAmni_iva sati_api ||7|97|3||
चिन्मात्रम् पुरुषो ऽकर्ता समेty_अव्यक्ततो जगत् ।
cinmAtra.m puruSa:_akartA sameti_avyaktata:_jagat |
एवम्दृष्टेः सत्यम् एतद् एवम् अर्थ.अनुभूतितः ॥७।९७।४॥
evam.dRSTe: satyam etat_evam artha.anubhUtita: ||7|97|4||
विवर्तो ब्रह्मणो दृश्यम् इत्य्_एवम्वादिनो ऽपि सत् ।
vivarta:_brahmaNa:_dRzyam iti_evam.vAdina:_api sat |
मतम् एवम्.स्वरूपाणाम् अर्थानाम् अनुभूतितः ॥७|९७।५॥
mata.m evam.svarUpANAm arthAnAm anubhUtita: ||7|97|5||
परमाणु.समूह.आत्म जगद् इत्य्_अपि सत्यतः ।
parama.aNu.samUha.Atma jagat_iti_api satyata: |
संवेद्यते यथा यद् यत् तत् तथा_एव_अनुभूतितः ॥७।९७।६॥
saMvedyate yathA yat_yat tat tathA_eva_anubhUtita: ||7|97|6||
यथा दृष्टम् तथा_एव_इदम् इह लोके परत्र च ।
yathA dRSTa.m tathA_eva_idam iha loke paratra ca |
न असन् न सद् इति प्रौढा सत्यम् अध्यात्मिकी गतिः ॥७।९७।७॥
na_asat_na sat_iti prauDhA satyam adhyAtmikI gati: ||7|97|7||
"बाह्यम् एव_अस्ति न अस्त्य्_अन्यद्"_इत्य्_अन्ये सत्य.वादिनः ।
"bAhya.m eva_asti na_asti_anyat"_iti_anye satya.vAdina: |
स्वात्मन्य्_अक्ष.गण.आतीतम् प्राप्नुवन्ति न ते यतः ॥७।९७।८॥
sva.Atmani_akSa.gaNa.AtIta.m prApnuvanti na te yata: ||7|97|8||
अनरात.विपर्यास.दर्शनात् क्षण.भङ्ग.धीः ।
anarAta.viparyAsa.darzanAt kSaNa.bhaGga.dhI: |
युक्ता_एव तद्.विदाम् आद्यम् सर्व.शक्ति हि तत्.पदम् ॥७|९७।९॥
yuktA_eva tat.vidAm Adyam sarva.zakti hi tat.pada.m ||7|97|9||
कलविङ्क.घट=न्यायो धर्म* इत्य्_अपि तद्विदाम् ।
kalaviGka.ghaTa=nyAya:_dharma* iti_api tat.vidAm |
तथा_आत्म.सिद्धेर् म्लेच्छानाम् तद्देशेषु न दुष्यति ॥७।९७।१०॥
tathA_Atma.siddhe:_mlecchAnAm tat.deza.iSu na duSyati ||7|97|10||
समाः सन्तश् च विप्र.अग्नि.विष.अमृत.मृतिष्व्_अपि ।
sama.a: santa:_ca vipra.agni.viSa.amRta.mRtiSu_api |
भान्त्य्_एवम् तद्विदाम् सर्वम् इदम् सर्व.आत्मकम् यतः ॥७।९७।११॥
bhAnti_evam tat.vidAm sarvam idam sarva.Atmaka.m yata: ||7|97|11||
स्वभाव.सिद्धम् एव_इदम् युक्तम् इत्य्_एव तद्विदाम् ।
svabhAva.siddha.m eva_idam yukta.m iti_eva tat.vidAm |
अन्विष्टा* याति नो प्राप्तिम् बुद्धिमत्.सर्व.कर्तृता ॥७।९७।१२॥
anviSTA* yAti no prApti.m buddhimat.sarva.kartRtA ||7|97|12||
एकः सर्वत्र कर्ता_इति सत्यम् तन्मय.चेतसाम् ।
eka: sarvatra kartA_iti satyam tat.maya.cetasAm |
सो ऽयम् निश्चयवान् सो ऽत्र तदाप्नोति_इत्य्_अबाधितम् ॥७।९७।१३॥
sa:_ayam nizcaya.vAn sa:_atra tadApnoti_iti_a.bAdhita.m ||7|97|13||
अयम् लोकः परश् च_अस्ति स्नान.अग्न्य्=आदि च न इतरत् ।
ayam loka: para:_ca_asti snAna.agni=Adi ca na_itarat |
एतद् एतादृशम् सत्यम् विद्धि भावित.भावनम् ॥७।९७।१४॥
etat_etAdRza.m satyam viddhi bhAvita.bhAvana.m ||7|97|14||
अशेषम् शून्यम् एव_इति बौद्धानाम् एतद् एव सत् ।
a.zeSa.m zUnya.m eva_iti bauddhAnAm etat_eva sat |
लभ्यते तद्.विचारेण यत्र किम्चन न एव हि ॥७।९७।१५॥
labhyate tat.vicAreNa yatra kiMcana na_eva hi ||7|97|15||
चितिश् चिन्तामणिर् इव कल्प.द्रुम* इव_ईप्सितम् ।
citi:_cintAmaNi:_iva kalpa.druma* iva_Ipsita.m |
आशु सम्पादयत्य्_अन्तर् आत्मन् आत्मनि स्व.आत्मिका ॥७।९७।१६॥
Azu sampAdayati_antar_Atman Atmani sva.AtmikA ||7|97|16||
न इदम् शून्यम् न च_अशून्यम् इत्य्_अवस्तु न तद्विदाम् ।
na_idam zUnya.m na ca_azUnya.m iti_a.vastu na tat.vidAm |
सर्व.शक्तिर् हि सा शक्तिर् न तद् विद्यत* एव तत् ॥७।९७।१७॥
sarva.zakti:_hi sA zakti:_na tat_vidyate eva tat ||7|97|17||
तस्मात् स्व.निश्चये यस्मिन् यः स्थितः स* तथा ततः ।
tasmAt sva.nizcaye yasmin ya: sthita: sa* tathA tata: |
अवश्यम् फलम् आप्नोति न चेद् बाल्यान् निवर्तते ॥७।९७।१८॥
avazyam phalam Apnoti na cet_bAlyAt_nivartate ||7|97|18||
विचार्य पण्डितैः सार्धम् श्रेष्ठ.वस्तुनि धीमता ।
vicArya paNDita.s.i: sArdha.m zreSTha.vastuni dhImatA |
स* रूढो निश्वयो ग्राह्यो न इतरत्र यथा तथा ॥७।९७।१९॥
sa* rUDha:_nizvaya:_grAhya:_na_itaratra yathA tathA ||7|97|19||
सम्भवत्य्_उत्तम.प्रज्ञः शास्त्रतो व्यवहारतः ।
sambhavati_uttama.prajJa: zAstrata:_vyavahArata: |
यो यत्र नाम तत्र_असौ पण्डितस् तम् समाश्रयेत् ॥७।९७।२०॥
ya:_yatra nAma tatra_asau paNDita:_ta.m samAzrayet ||7|97|20||
सताम् विवदमानानाम् सच्*छास्त्र.व्यवहारिणाम् ।
satAm vi.vadamAnAnAm sat.zAstra.vyavahAriNAm |
यः समाह्लादको निन्द्यः स* श्रेष्ठस् तम् समाश्रयेत् ॥७।९७।२१॥
ya: samAhlAdaka:_nindya: sa: zreSTha:_ta.m samAzrayet ||7|97|21||
सर्व* एव_अनिशम् श्रेयो धावन्ति प्राणिनो बलात् ।
sarva* eva_aniza.m zreya:_dhAvanti prANina:_balAt |
परिनिम्नम् पयांसि_इव तद् विचार्य समाश्रयेत् ॥७।९७।२२॥
parinimna.m payAMsi_iva tat_vicArya samAzrayet ||7|97|22||
कल्लोलैर् उह्यमानानाम् नृणाम् संसार.सागरे ।
kallolai:_uhyamAnAnAm nRNAm saMsAra.sAgare |
अज्ञाता* दिवसा यान्ति नृणानाम् इव बिन्दवः ॥७|९७।२३॥
ajJAtA* divasA yAnti nRNAnAm iva bindava: ||7|97|23||
राम* उवाच ।
rAma* uvAca |
जगत् पूर्वम् लता_इव_अपि विश्रान्ता वितते पदे ।
jagat pUrvam latA_iva_api vizrAntA vitate pade |
पूर्व.अपर.विचारेण के पराभाव.दर्शिनः ॥७|९७।२४॥
pUrva.apara.vicAreNa ke parAbhAva.darzina: ||7|97|24||
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
जातौ जातौ कतिपये व्यपदेश्या भवन्ति ते ।
jAtau jAtau katipaye vyapadezyA bhavanti te |
येषाम् यान्ति प्रकाशेन दिवसा भास्वताम् इव ॥७|९७।२५॥
yeSAm yAnti prakAza.ina divasA bhAsvatAm iva ||7|97|25||
अद्गश् च_ऊर्ध्वम् च धावन्तश् चक्रावर्त.विवर्तनैः ।
adha:_ca_Urdhvam ca dhAvanta:_cakrAvarta.vivartana.s.i: |
सर्वे तृणवद् उह्यन्ते मूढा* मोह.भव=अम्बुधौ ॥७।९७।२६॥
sarve tRNa.vat_uhyante mUDha.a: moha.bhava=ambudhau ||7|97|26||
नष्ट.आत्म.स्थितयो भोग.वह्निषु प्रज्वलन्त्य्_अलम् ।
naSTa.Atma.sthitaya:_bhoga.vahniSu prajvalanti_alam |
देवा* दिवि दवेन अद्रौ दह्यमाना* द्रुमा* इव ॥७।९७।२७॥
devA* divi davena_adrau dahyamAnA* drumA* iva ||7|97|27||
पातिता* मदसम्पन्ना* दानवा* दानव.अरिभिः ।
pAtitA* madasampannA* dAnavA* dAnava.aribhi: |
गजा* इव निरालाना* घोरे नारायण.अवटे ॥७|९७।२८॥
gajA* iva nirAlAnA* ghore nArAyaNa.avaTe ||7|97|28||
न गन्धम् अपि गन्धर्वा* दर्शयन्ति विवेक.जम् ।
na gandha.m api gandharvA* darzayanti viveka.ja.m |
गीत.पीत.परामर्शाः स.रत्नि हरिणा विना ॥७|९७।२९॥
gIta.pIta.parAmarza.a: sa.ratni hariNA vi.nA ||7|97|29||
विद्याधराश् च विद्यानाम् आधारत्वेन मोहिताः ।
vidyAdharA:_ca vidyAnAm AdhAratvena mohita.a: |
स्फुरितानाम् उदाराणाम् अपि कुर्वन्ति न आदरम् ॥७|९७।३०॥
sphuritAnAm udArANAm api kurvanti na_Adara.m ||7|97|30||
यक्षा* विक्षोभित.भुवो दक्षताम् अक्षता* इव ।
yakSA* vikSobhita.bhuva:_dakSatAm akSatA* iva |
दर्शयन्त्य्_असहायेषु बाल.वृद्ध.अतुरेषु च ॥७।९७।३१॥
darzayanti_asahAya.iSu bAla.vRddha.atura.iSu ca ||7|97|31||
दन्तिनाम् इव मत्तानाम् रंहसी हरिणा_अरिणा ।
dantinAm iva mattAnAm raMhasI hariNA_ariNA |
कृतः करिष्यसि त्वम् च राक्षसानाम् परिक्षयम् ॥७|९७।३२॥
kRta: kariSyasi tvam ca rAkSasAnAm parikSayam ||7|97|32||
भृशम् पिशाचाः पश्यन्ति भूत.भोजन.चिन्तया ।
bhRza.m pizAca.a: pazyanti bhUta.bhojana.cintayA |
धूम.अन्धकार.अनिलया ज्वालया_आहुतयो यथा ॥७|९७।३३॥
dhUma.andhakAra.anilayA jvAlayA_Ahutaya:_yathA ||7|97|33||
नाग.जाल.मृणालानि मग्नानि धरणी.तले ।
nAga.jAla.mRNAlAni magnAni dharaNI.tale |
नगानाम् इव मूलानि जडानि_इव स्थितानि_अलम् ॥७|९७।३४॥
nagAnAm iva mUlAni jaDAni_iva sthitAni_alam ||7|97|34||
विवरम् शरणम् येषाम् कीटानाम् इव भूतले ।
vivara.m zaraNam yeSAm kITAnAm iva bhUtale |
तेषाम् असुर.बालानाम् विवेकेषु कथा_एव का ॥७|९७।३५॥
teSAm asura.bAlAnAm viveka.iSu kathA_eva kA ||7|97|35||
अल्प.मात्र.कण.अर्थेण संचरन्ति दिवानिशम् ।
alpa.mAtra.kaNa.artha.ina saMcaranti divAniza.m |
पिपीलिका.सधर्माणः प्रायेण पुरुषा* अपि ॥७|९७।३६॥
pipIlikA.sadharmANa: prAyeNa puruSa.a: api ||7|97|36||
सर्वासाम् भूत.जातीनाम् व्यग्राणाम् व्यर्थ.दीर्घया ।
sarvAsAm bhUta.jAtInAm vyagrANAm vyartha.dIrghayA |
क्षीबाणाम् इव गच्छन्ति दिवसानि दुर् .ईहया ॥७|९७।३७॥
kSIbANAm iva gacchanti divasAni dur.IhayA ||7|97|37||
न कम्चित् संस्पृशत्य्_अन्तर् विवेको विमलो जनम् ।
na kaMcit_saMspRzati_antar_viveka:_vimala:_jana.m |
जले ऽगाधे निपतितम् निमज्जन्तम् रजो यथा ॥७।९७।३८॥
jale_agAdhe nipatita.m nimajjanta.m raja:_yathA ||7|97|38||
नीयन्ते नियम.आधूता* मानवा* मानव.आयुभिः ।
nIyante niyama.AdhUtA* mAnavA* mAnava.Ayubhi: |
काम्पिकैः स्फुटता.पूताः किरारु.निकरा* इव ॥७|९७।३९॥
kAmpika.s.i: sphuTatA.pUta.a: kirAru.nikarA* iva ||7|97|39||
पान.भोजन.जम्बाले गहने योगिनी.गणाः ।
pAna.bhojana.jambAle gahane yoginI.gaNa.a: |
दुःगन्ध.पल्वल.उद्गरे पतिताः पामरा* इव ॥७|९७।४०॥
du:gandha.palvala.udgare patita.a: pAmarA* iva ||7|97|40||
केवलम् यम.चन्द्र.इन्द्र.रुद्र.अर्क.वरुण.अनिलाः ।
kevalam yama.candra.indra.rudra.arka.varuNa.anila.a: |
जीवन्मुक्ता* हरि.ब्रह्म.गुरु.शुक्र.अनल=आदयः ॥७|९७।४१॥
jIvanmuktA* hari.brahma.guru.zukra.anala=Adaya: ||7|97|41||
प्रजापतीनाम् सप्तर्षि.दक्ष.आद्याः कश्यप.आदयः ।
prajApatInAm sapta.RSi.dakSa.AdyAs kazyapa.Adaya: |
नारद.आद्याः कुमार.आद्याः सनक.आद्याः सुर.आत्मजाः ॥७।९७।४२॥
nArada.AdyAs kumAra.AdyAs sanaka.AdyAs sura.Atmaja.a: ||7|97|42||
दानवानाम् हिरण्याक्ष.बलि.प्रह्लाद.शम्बराः ।
dAnavAnAm hiraNyAkSa.bali.prahlAda.zambara.a: |
मय.वृत्र.अन्ध.नमुचि.केशि.पुत्र.मुर.आदयः ॥७|९७।४३॥
maya.vRtra.andha.namuci.kezi.putra.mura.Adaya: ||7|97|43||
विभीषण.आद्या रक्षस्सु प्रहस्त.इन्द्रजिद्.आदयः ।
vibhISaNa.AdyA rakSassu prahasta.indrajit.Adaya: |
शेष.तक्षक.कर्कोट.महा.पद्म.आदयः_अहिषु ॥७|९७।४४॥
zeSa.takSaka.karkoTa.mahA.padma.Adaya:_ahiSu ||7|97|44||
ब्रह्म.विष्ण्व्.इन्द्र=लोकेषु वास्तव्या* मुक्ति.देहिनः ।
brahma.viSNu.indra=loka.iSu vAstavyA:_mukti.dehina: |
मुक्त.स्वभावास् तुषिताः सिद्धाः साध्याश् च केचन ॥७।९७।४५॥
mukta.svabhAvA:_tuSita.a: siddha.a: sAdhyA:_ca kecana ||7|97|45||
मनुषेषु च राजानो मुनयो ब्राह्मण.उत्तमाः ।
manuSa.iSu ca rAjAna: munaya:_brAhmaNa.uttama.a: |
जीवन्मुक्ताः सम्भवन्ति विरलास् तु रघु.उद्वह ॥७।९७।४६॥
jIvanmukta.a: sambhavanti viralA:_tu raghu.udvaha ||7|97|46||
भूतानि सन्ति सकलानि बहूनि दिक्षु
bhUtAni santi sakalAni bahUni dikSu
बोध.अन्वितानि विरलानि भवन्ति किम्.तु ।
bodha.anvitAni viralAni bhavanti kim.tu |
वृक्षा* भवन्ति फल.पल्लव.जाल.युक्ताः
vRkSa.a: bhavanti phala.pallava.jAla.yukta.a:
कल्प.द्रुमास् तु विरलाः खलु सम्भवन्ति ॥७।९७।४७॥
kalpa.drumA:_tu virala.a: khalu sambhavanti ||7|97|47||
॥
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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