fm7070 3.ap30 Empty Worlds .z28
jivadas
fm7070 3.ap30 Empty Worlds .z28
https://www.dropbox.com/s/ksnxan6mmcnt55k/fm7070%203.ap30%20Empty%20Worlds%20.z28.docx?dl=0
Oॐm
Empty Worlds
The OtherWorld brahmA
x01|o/
अथ_अहम् चित्.मय~आकाश:_तु_अन्य~आकाश.मयीम् स्थितिम् ।
atha_aham cit.maya~AkAza:_tu_anya~AkAza.mayIm sthitim |
पराम् ग्रहीतुम् इच्छामि तेन_इह_उपस्थित: क्षय: ॥७।७०।०१॥
parAm grahItum icchAmi tena_iha_upasthita: kSaya: ||7|70|01||
.
atha aham
x
cin.maya~AkAza: tu
x
anya~AkAza.mayIm sthitim
x
parAm grahItum icchAmi tena_iha_upasthita: kSaya:
x
~vlm.1 The Brahman related:--Now as the world is approaching to its end, and I am going to take my rest in the formless void of the intellect, (after dissolution of the material world); it is for this reason that this divinity of worldly desires, is drowned in deep sorrow.
~sv.1-2 THE OTHER WORLD'S BRAHMA continued: Now I wish to enter into the plane or space of infinite consciousness; hence, I have manifested this dissolution which signals the cosmic dissolution. Hence, there is this dispassion in us.
~sv.1-2 THE OTHER WORLD'S BRAHMA continued: Now I wish to enter into the plane or space of infinite consciousness; hence, I have manifested this dissolution which signals the cosmic dissolution. Hence, there is this dispassion in us.
~vlm.1. The brAhmaNa related:—Now as the world is approaching to its end, I am going to take my rest in the formless void of consciousness. This is why this divinity of worldly desires is drowned in deep sorrow.
x02|o/
महा.प्रलय-काले_अस्मिन् त्यक्तुम् एषा मया_अधुना ।
mahA.pralaya-kAle_asmin tyaktum eSA mayA_adhunA |
मुनि.इन्द्र नूनम् आरब्धा तेन वैरस्यम् आगता ॥२॥
muni.indra nUnam ArabdhA tena vairasyam AgatA ||02||
.
mahA.pralayakAle asmin
in this time of the Great Doomsday
tyaktum eSA mayA adhunA
to abandon her by me now, muni.Lord, then
muni.indra nUnam
x
ArabdhA tena vairasyam AgatA
x.
~vlm.2. And as I am about to forsake her forever, it is for this very reason, O sage, that she is so very sorry and sick at her heart.
~sv.1-2... Hence, there is this dispassion in us.
~vlm.2 I am about to forsake her forever. It is for this very reason, O sage, that she is so very sorry and sick in heart.
x03|o/
आकाशत्वाद्_यदा_आद्यो_ऽयम् पर.आकाशो_भवाम्य्_अहम् ।
AkAzatvAt_yadA_Adyo~ayam para.AkAza:_bhavAmi_aham |
तदा महा.प्रलयता वासनायाश्_च संक्षय: ॥०३॥
tadA mahA.pralayatA vAsanAyA:_ca saMkSaya: ||03||
.
AkAzatvAt
from the condition of Space
when
Adya: ayam para.AkAza:
this primal perfect Space
bhavAmi aham
I am
then
mahA.pralayatA
the state of the Great Doomsday
vAsanAyA:_ca saMkSaya: x.
~sv.3 When I abandon the cosmic mind and merge in the infinite consciousness the destruction of all vasanas (notions, etc. ) is certain.
~vlm.3. Being myself of an aerial form, when I become one with the supreme spirit (after my leaving the mental sphere); then there takes place the great dissolution of the world with the end of all my desire.
~vlmp.3 Being of an aerial form, when I become one with the Supreme Spirit, all my desires end and the great dissolution of the world takes place.
x04|o/
तेन_एषा विरसी.भूता मद्.मार्गम् परिधावति ।
tena_eSA virasI.bhUtA mat.mArgam paridhAvati |
न_अनुगच्छति को_नाम निर्मातारम् उदार.धी: ॥०४॥
na_anugacchati ka:_nAma nirmAtAram udAra.dhI: ||04||
.
tena
x
eSA virasI.bhUtA
x
man.mArgam paridhAvati
runs with/around my road +
na anugacchati ka:_nAma nirmAtAram
for who does not follow the Creator
udAra.dhI:
x.
~sv.4 Hence, this woman (who is the embodied vasana) has become dispassionate and follows me.
~vlm.4. Hence she with deep sorrow pursues my way, for who is there so senseless, that does not follow after the giver of her being.
~vlmp.4 That is why she pursues me with deep sorrow. For who is there so senseless that does not follow the giver of her being?
~sv.4 Hence, this woman (who is the embodied vAsanA) has become dispassionate and follows me.
x05|o/
इह_अद्य_अयम् कलेर्_अन्तश्_चतुर्.युग-विपर्यय: ।
iha_adya_ayam kale:_anta:_catur.yuga-viparyaya: |
प्रजा-मन्व्~इन्द्र-देवानाम् अद्य_एव_अन्तो_ऽयम् आगत: ॥५॥
prajA-manu-indra-devAnAm adya_eva_anta:_ayam Agata: ||5||
.
here, now, in this Cycle of kali
the four Ages end for the generations of manu, indra, and the Gods
:
this very day the end has come
.
~sv.5 Now the world-cycle comes to an end and with it the end of the Gods. This is also the moment of cosmic dissolution.
x06|o/
अद्य_एव च_अयम् कल्प.आन्ते महा.कल्प~अन्त* एव च ।
adya_eva ca_ayam kalpa.Ante mahA.kalpa~anta* eva ca |
मम_अयम् वासना~अन्तो_ऽद्य देह-व्योम~अन्त* एव च ॥०६॥
mama_ayam vAsanA~anta:~adya deha-vyoma~anta* eva ca ||06||
.
adya eva ca ayam kalpAnte
this very day is both the end of an Age
mahAkalpAnte eva ca and the end of a cycle of Ages.
mama ayam vAsanA~anta: adya For me today is the end of a vAsanA
deha-vyoma~anta: eva ca
as well as the end of this body-space.
~sv.6 It is the end of my own conditioning (vasana) and the utter transmutation of the body into space.
~vlm.6. Today is the end of the kalpa and great kalpa age, and this day puts an end to my energy and will, and makes me mix with the eternal and infinite vacuity.
This very day's at.once the end of an Age,
and the end of a cycle of four Ages,--
the end of my vAsanA trail, and the end of the space this body fills.
Withered Lotus
http://www.flickr.com/photos/48814374@N00/5597273493/
x07|o/
तेन_इयम् वासना ब्रह्मन् क्षयम् गन्तुम् समुद्यता ।
tena_iyam vAsanA brahman kSayam gantum samudyatA |
क्व_इव पद्म.आकर~अशेषे गन्ध-लेखा~अवतिष्ठताम् ॥७॥
kva_iva padma.Akara~azeSe gandha-lekhA~avatiSThatAm ||7||
.
tena_iyam vAsanA brahman x
kSayam gantum samudyatA |
kva_iva padma.Akara~azeSe x
gandha-lekhA~avatiSThatAm
x
.
and so, Sir, this, my vAsanA is making-ready to depart for her destruction
:
when the pond is only barren lotuses, what aroma can fill the air
?
~vlm.7. It is now that this personification of my desire, is about to breathe her last; just as the lake of lotuses being dried, the breath of lotus flowers also is lost in the air.
x08|o/
यथा जड~अब्धि-लेखाया* जायते लहरी चला ।
yathA jaDa~abdhi-lekhAyA* jAyate laharI calA |
वासनाया:_तथा.एव_इच्छा मुधा उदेत्य् अप.कारणम् ॥०८॥
vAsanAyA:_tathA.eva_icchA mudhA udety apa.kAraNam ||08||
.
yathA jaDa~abdhi=lekhAyA* jAyate laharI calA
x
vAsanAyAs tathA.eva_icchA mudhA udety apakAraNam
x
~vlm.8. The quiet soul like the calm ocean, is always at a state of rest; unless it is agitated by its fickle desires, as the sea_is troubled by its fluctuating waves.
~sv.7-8 Therefore, this vasana_is about to perish.
~vlm.8 The quiet soul, like the calm ocean, is always at a state of rest unless it is agitated by fickle desires, like the sea troubled by its fluctuating waves.
x09|o/
आभिमानिक-देहाया* वासनाया: स्वभावत: ।
AbhimAnika-dehAyA* vAsanAyA: svabhAvata: |
अस्या* आत्म~अवलोक~इच्छा स्वयम् एव_उपजायते ॥०९॥
asyA* Atma~avaloka~icchA svayam eva_upajAyate ||09||
.
vAsanA thinks herself to be
•
a body
because that's the nature of her being,
and the desire of beholding the Self thus develops into herself.
AbhimAnika-dehAyA: vAsanAyA:
vAsanA thinks herself to be a body
svabhAvata: asyA: on-account-of her nature.
Atma~avaloka~icchA The desire of beholding the Self
svayam eva_upajAyate
develops only herself.
~sv.9 The desire for liberation arises in the vasana for no apparent reason; that is how vasana finds its own destruction.
~vlm.9. The embodied being (which is confined in the prisonhouse of the human body), has naturally a desire to know the soul, and to freed from its dungeon.
x10|o/
आत्म-तत्त्वम् तु पश्यन्त्या धारणा~अभ्यास-योगत: ।
Atma-tattvam tu pazyantyA dhAraNA~abhyAsa-yogata: |
दृष्टो_ऽनया भवत्_सर्ग:_वर्ग-व्यग्र-निर्.अर्गल: ॥१०॥
dRSTa:_anayA bhavat_sarga:_varga-vyagra-nir.argala: ||10||
.
Atma-tattvam tu pazyantyA
self-thatness tho thru having seen
dhAraNA~abhyAsa-yogata:
thru practice of dhAraNA.yoga
dRSTa~anayA
seen by her
bhavat sargo
becoming Creation
varga-vyagra-nir.argala:
x
~sv.10 She had undertaken the practice of meditation, etc., but could not realise the self.
~vlm.10. Thus this lady being fraught with spiritual knowledge, and long practiced in yoga meditation; has seen the world you inhabit, and the four different states of its inhabitants. (The gloss explains the four states to mean the four different pursuits of men expressed by Dharmártha, Kama, mokSa).
~vlm.10 Thus this lady, being filled with spiritual knowledge and long practiced in meditation, has seen the world you inhabit and the four different pursuits of its inhabitants.
x11|o/
अनया_अम्बर-संचार-परया~अद्रि-शिर:-शिला ।
anayA_ambara-saMcAra-parayA~adri-zira:-zilA |
दृष्टा स्व.जगद्-आधार-भूता_अस्मकम् तु ख.आत्मिका ॥११॥
dRSTA sva.jagat-AdhAra-bhUtA_asmakam tu kha.AtmikA ||11||
.
anayA
by her
ambara-saMcAra-parayA
sky-roving-beyond
adri-zira:-zilA
mountain.top-stone
dRSTA
is seen
sva.jagat-AdhAra-bhUtA
a being supporting her own world
asmakam tu kha.AtmikA
but a selfling in our sky.
.
~sv.11 She then saw the world in which you (the enlightened sage) lived.
~vlm.11. She traversing through the regions of air, has come to the sight of the aforesaid etherial stone above the polar mountain, which is our celestial abode and the pattern of your world.
x12|o/
एतद्_यस्मिन् जगद्_यत्र तद्_दृषत्वम् जगद्_गिरौ ।
etat_yasmin jagat_yatra tat_dRSatvam jagat_girau |
अस्मत्_जगत्.पदार्थेषु सन्ति_अन्यानि जगन्ति_अपि ॥१२॥
asmat_jagat.padArtheSu santi_anyAni jaganti_api ||12||
.
etat_yasmin jagat yatra
x
tat dRSatvam jagat girau
x
asmaj jagat.padArtheSu
x
santi anyAni jaganti api
there are other worlds also
.
~sv.12 At that time, she even saw the corner-stone of this my creation.
~vlm.12. Both that world of yours and this abode of ours, rest on a great mountain, which bears upon it many other worlds (invisible to the naked eye).
~vlm.12 Both that world of yours and this home of ours rest on a great mountain which carries upon it many other worlds.
x13|o/
वयम् तानि न पश्यामो_भेद-दृष्टौ स्थिता* इमे ।
vayam tAni na pazyAma:_bheda-dRSTau sthitA* ime |
बोध~एकताम् गतास्_त्व्_आशु पश्यामस्_तानि वीक्षणात् ॥१३॥
bodha~ekatAm gatA:_tu_Azu pazyAma:_tAni vIkSaNAt ||13||
.
vayam tAni na pazyAma:
we do not see them
bheda-dRSTau sthitA ime
they are separate existences
bodha~ekatAm gatA: tu Azu
but having.come to realization of Unity
pazyAma: tAni vIkSaNAt
we see them .
~vlm.13. With our discriminating eyesight, we also do not see them separately from one another, but behold them all combined in one in our abstract view of yoga meditation.
x14|o/
घटे पटे वटे कुड्ये खे_ऽनले_ऽम्भसि तेजसि ।
ghaTe paTe vaTe kuDye khe_anale_ambhasi tejasi |
जगन्ति सन्ति सर्वत्र शिलायामिव सर्वदा ॥१४॥
jaganti santi sarvatra zilAyAm iva sarvadA ||14||
.
ghaTe paTe – in a pot or cloth =
vaTe – in a banyan tree =
kuDye x
khe x
anale x
abhyasi tejasi x
jaganti santi sarvatra x
zilAyAm iva sarvadA - as.if in stone everwhen/always.
~sv.14 There are countless worlds within worlds within all these objects and elements at all times, as if in this rock. Its appearance as 'the world' is of course an illusion, for it is pure consciousness.
~vlm.14 There are numberless worlds of creations, in earth, water and air and in everything under the sky, as if they are compressed or carved in the body of a huge block of stone.
~vlm.14 There are numberless worlds of creations in earth, water, and air and everything else under the sky, as if they were compressed or carved in the body of a huge block of stone.
x15|o/
जगत्.नाम मुधा भ्रान्ति: किल स्वप्न.पुर~उपमा ।
jagan.nAma mudhA bhrAnti: kila svapna.pura~upamA |
मिथ्या.एव_इयम् क्व नाम_असौ चिद्.रूपा अस्त्य्_अथ न अस्ति च ॥१५॥
mithyA.eva_iyam kva nAma_asau cit.rUpA asti_atha na asti ca ||15||
.
as.for this sorry delusion called the World, I take it to be Dream City.
it's merely false.
where
is this Consciousness-form?
now here,
then not
.
jagan.nAma mudhA bhrAnti: kila svapna.pura~upamA |
mithyA.eva_iyam kva nAma asau cit.rUpA asty atha na asti ca
x
.
~vlm.15. What you call the world is a mere fallacy, and resembles your vision of a fairy city in dream; it is a false name applied to an object, existing nowhere beyond the intellect (and in the imagination of the mind).
x16|o/
परिज्ञाता सती येषाम् एषा चिन्.नभसा_एकताम् ।
parijJAtA satI yeSAm eSA cin.nabhasA_ekatAm |
गता ते न विमुह्यन्ति शिष्टास्_तु भ्रम-भाजनम् ॥१६॥
gatA te na vimuhyanti ziSTAs_tu bhrama-bhAjanam ||16||
.
parijJAtA satI yeSAm eSA
x
cin.nabhasA.ekatAm
x +
gatA te na vimuhyanti
x
ziSTAs tu bhrama-bhAjanam
x
.
~vlm.16. They who have come to know the world, as no other than an airy vision of the mind, are verily called as wise men, and not liable to fall into error.
~sv. This illusory vision of 'the world' vanishes for one who has understood its true nature; but it continues to exist in the eyes of others. By the previous practice of concentration, meditation, etc., she (the vasana) had gained dispassion; then in order to gain self-knowledge, she sought you. Thus it is the power of the infinite consciousness alone that exists here as the impassable illusory power or Maya. This power is beginningless, endless and imperishable.
~vlm.16 They who have come to know the world as an airy vision of the mind are truly called wise men who are not liable to fall into error.
x17|o/
अथ_अन्य-धारणा~अभ्यासात् स्व.विराग-वश~उदितम् ।
atha_anya-dhAraNA~abhyAsAt sva.virAga-vaza~uditam |
साधयन्त्य्_अर्थम् आत्मीयम् दृष्टस्_त्वम् अनया मुने ॥१७॥
sAdhayanti_artham AtmIyam dRSTa:_tvam anayA mune ||17||
.
atha
and then
anya-dhAraNA~abhyAsAt
thru practice of dhAraNA. contemplation of another
sva.virAga-vaza~uditam
is arisen by force of your own dispassion
sAdhayanti
x
artham AtmIyam
x
dRSTa: tvam anayA mune
you are a Percept for her, muni
.
~vlm.17. There others who by their application to and practice of yoga contemplation, come to attain their desired object, as this lady has succeeded to gain your company (for her edification).
~sv. This illusory vision of 'the world' vanishes for one who has understood its true nature; but it continues to exist in the eyes of others. By the previous practice of concentration, meditation, etc., she (the vasana) had gained dispassion; then in order to gain self-knowledge, she sought you. ...
~vlm.17 By application and practice of yoga contemplation, some come to attain their desired object, such as this lady succeeded to gain your company.
x18|o/
इति माया_इव दुष्पारा चिच्.छक्ति: परिजृंभते ।
iti mAyA_iva duSpArA cit.zakti: parijRMbhate |
इत्थम् आद्यन्त-रहिता ब्राह्मी शक्तिर्_अनामया ॥१८॥
ittham Adi.anta-rahitA brAhmI zakti:_anAmayA ||18||
.
so
as mAyA.Illusion
hard to transcend
the Conscious.Power spreads.out
in this way
without beginning or end
as formless* brAhmic Power
.
iti mAyA_iva duSpArA cit.zakti: parijRMbhate |
ittham Adi.anta-rahitA brAhmI zakti:_anAmayA ||18||
* anAmaya
~vwv.1423/18. ... the defectless power of Brahman is without beginning or end.
x19|o/
प्रवर्तन्ते निवर्तन्ते न_इह कार्याणि कानि.चित् ।
pravartante nivartante na_iha kAryANi kAni.cit |
द्रव्य-काल-क्रिया-द्योता चितिस्_तपति केवलम् ॥१९॥
dravya-kAla-kriyA-dyotA citis_tapati kevalam ||19||
.
pravartante nivartante x
na_iha kAryANi kAnicit – not here are any works whatever =
dravya-kAla-kriyA-dyotA x
citi: x
tapati kevalam x.
#citi
~vlm.19. There is no action nor any creation, that is ever produced from anything or ever reduced to nothing; but all things and actions are the spontaneous growth of the intellect only; together with our ideas of space and time.
~sv.Thus it is the power of the infinite consciousness alone that exists here as the impassable illusory power or Maya. This power is beginningless, endless and imperishable.
~vlm.19 There is no action or any creation ever produced from anything or ever reduced to nothing. But all things and actions, together with our ideas of space and time, are only the spontaneous growth of consciousness.
x20|o/
देश-काल-क्रिया-द्रव्य-मनो~बुद्ध्य्.आदिकम् त्व्_इदम् ।
deza-kAla-kriyA-dravya-mana:~buddhi.Adikam tu_idam |
चिच्.छिला~अङ्गकम् एव_एकम् विद्ध्य्_अन्=अस्तमय~उदयम् ॥२०॥
cit.zilA~aGgakam eva_ekam viddhi_an=astamaya~udayam ||20||
.
deza-kAla-kriyA-dravya-mano-buddhy.Adikam tu idam
but this thing of Place-Time-Action-Substance-Mind-Intellect-&c
cit-zila~aGgakam
a part in the Conscious.Stone
eva ekam
yet one
viddhi an.astamaya~udayam
know this to be un.setting-rising
.
~vlm.20. Know the ideas of time and space, of substance and action, as well as of the minds and its faculties, are the lasting figures and marks on the stone of the intellect, and are ever salient in it, without their setting or being shaded at anytime.
~sv.20 Time, space, matter, motion, mind, intellect, etc., are but parts of the consciousness like parts of the rock.
*jd. deza-kAla-kriyA-dravya-mano-buddhy.Adikam tu idam but this thing of Place-Time-Action-Substance-Mind-Intellect-&c cit-zila~aGgakam a part in the Conscious.Stone eva ekam yet one viddhi an.astamaya~udayam know this to be un.setting-rising.
x21|o/
चिद्_एव_इयम् शिला.आकाराम् अवतिष्ठति बिभ्रती ।
cit_eva_iyam zilA.AkArAm avatiSThati bibhratI |
अङ्गम् अस्या* जगत्.जालम् मरुत: स्पन्दनम् यथा ॥२१॥
aGgam asyA* jagaj.jAlam maruta: spandanam yathA ||21||
.
cit_eva_iyam zilA.AkArAm – Consciousness only is this Stone-formation =
avatiSThati – resting =
bibhratI – stirring =
aGgam asyA jagaj.jAlam – its body is this net of worlds =
maruta: spandanam yathA - as the motion of the wind.
~sv.21 The infinite consciousness alone exists as the rock of consciousness; its limbs are the worlds.
~vlm.21. This intellect is the very stone (we have been talking of), and is either at rest or rolling on as roller or wheel; the worlds appertain to it as its appurtenances, and accompany it as motion doth the wind.
~vlm.21 This consciousness is the very stone, either at rest or rolling on like a wheel. The worlds pertain to it as its properties and accompany it as motion does the wind.
*jd. cit_eva_iyam zilA.AkArAm – Consciousness only is this Stone-formation = avatiSThati – resting = bibhratI – stirring = aGgam asyA jagaj.jAlam – its body is this net of worlds = maruta: spandanam yathA - as the motion of the wind.
x22|o/
विज्ञान-घनम् आत्मानम् जगद्_इत्य्_अवबुध्यते ।
vijJAna-ghanam AtmAnam jagat_iti_avabudhyate |
अन्.आद्य्.अन्ता_अपि स~आद्य्.अन्ता चित्त्वाद्_इति गता_अपि चित् ॥२२॥
an.Adi.antA_api sa~Adi.antA cittvAt_iti gatA_api cit ||22||
.
vijJAna~anagham AtmAnam x
jagat iti_avabudhyate x
an.Adi.antA api – tho without beginning =
sa~Adi.antA x
cittvAt iti gatA api cit x.
~vlm.22. The soul being replete with its full knowledge of all things, is considered as the solid world itself; and though it is infinite in time and space, yet it is thought as limited, owing to its appearance in the form of the bounded and embodied mind.
~sv. This mass of consciousness thinks of itself as the world. Though it is beginningless and endless, it thinks it has a beginning and an end. Thus it seems to become. This mass of consciousness is formless yet it assumes the form of a rock. There are no rivers here.
~vlm.22 The soul, being provided with its full knowledge of all things, is considered to be the solid world itself. Though the soul is infinite in time and space, yet it is thought of as limited owing to its appearance in the form of the bound and embodied mind.
x23|o/
चिच्.छिला_इयम् अन्.आद्यन्ता स~अद्यन्ता~अस्ति_इति बोधत: ।
cit~zilA_iyam an.AdyantA sa~AdyantA_asti_iti bodhata: |
स.आकारा_अपि निर्.आकारा जगद्_अङ्ग_इति संस्थिता ॥२३॥
sa.AkArA_api nir.AkArA jagad_aGga_iti saMsthitA ||23||
.
cit-zilA iyam
x
an-AdyantA
x
sA AdyantA asti iti bodha-tas
x
sa~AkArA api nirAkArA
x
jagataGgeti saMsthitA
x
~vlm.23. The unbounded intellect appears as bounded, by its limited knowledge; and although it is formless, yet it appears in the form of the mind, representing the worlds in it.
~sv. This mass of consciousness thinks of itself as the world. Though it is beginningless and endless, it thinks it has a beginning and an end. Thus it seems to become. This mass of consciousness is formless yet it assumes the form of a rock. There are no rivers here.
~vlm.23 The unbound intellect appears as bound by its limited knowledge. Although it is formless, yet it appears in the form of the mind representing the worlds in it.
x24|o/
यद्वत् स्वप्ने चिद्_एव स्वम् रूपम् व्योम_एव पत्तनम् ।
yadvat svapne cit_eva svam rUpam vyoma_eva pattanam |
वेत्ति तद्.इदम् वेत्ति पाषाणाम् जगद्-अङ्गकम् ॥२४॥
vetti tat. idam vetti pASANAm jagat-aGgakam ||24||
.
yadvat
however
svapne
in dream
cit_eva svam rUpam
your own form is only Consciousness
vyoma eva pattanam
only a city in the sky
vetti tat.vat_idam
knowing as that.like this
vetti
knowing
pASANAm jagat-aGgakam
as stone the world-embodiment
.
~vlm.24. As the mind views itself in the form of aerial city in its dream, so doth it find itself in the form of this stone, with the worlds marked upon it in the daytime.
~sv. This mass of consciousness is formless yet it assumes the form of a rock.
~vlm.24 As the mind sees the form of an aerial city in its dream, so it finds itself in the form of this stone, with the worlds marked upon it in the daytime.
x25|o/
न सरन्ति_इह सरितो_न चक्रम् परिवर्तते ।
na saranti_iha sarita:_na cakram parivartate |
न_अर्था: परिणमन्त्य्_अन्त: कचत्य्_एतच्_चिद्.अम्बरम् ॥२५॥
na_arthA: pariNamanti_anta: kacati_etat_cit.ambaram ||25||
.
na saranti iha sarita:
x
na cakram parivartate
no Wheel spins
na arthA: pariNamanti anta:
x
kacati etat cidambaram
projecting this Conscious.sky
.
~sv.25-26 There is no revolving wheel nor matter undergoing change and transformation.
~vlm.25. There is no rolling of the orbs in this world, nor the running of streams herein, there is no object subsisting in reality any where; but they are all mere representations of the mind in empty air.
~vlm.25 There is no rolling of planets in this universe and no running of streams here. There is no object existing in reality anywhere. They are all mere representations of the mind in empty air.
x26|o/
न महाकल्प-कल्पान्त-संविद: संविd~aम्बरे ।
na mahAkalpa-kalpAnta-saMvida: saMvit-ambare |
संभवन्ति पृथग्.रूपा: पयसि_इव पयो~अन्तरम् ॥२६॥
sambhavanti pRthag.rUpA: payasi_iva paya:~antaram ||26||
.
there's no Awareness of a Great.Age or Doomsday
in the sky of saMvit.Awareness
the separate things become
like water's waves & whorls in water
.
na mahAkalpa-kalpAnta-saMvida: saMvit-ambare |
sambhavanti pRthag.rUpA: payasi_iva paya:~antaram
x
.
~vlm.26 There are no kalpa or great kalpa ages in eternity. There is no substantiality of anything in the emptiness of our consciousness. There is no difference between the waves and bubbles from the waters of the sea.
x27|o/
जगन्ति सन्त्य्_एव न सन्ति शान्ते
jaganti santi_eva na santi zAnte
चिद्.अम्बरे सर्व.गत~एक.मूर्तौ ।
cit.ambare sarva.gata~eka.mUrtau |
नभो~अन्तराणि_इव महानभो~अन्त:_
nabho~antarANi_iva mahAnabho~antaz_
चित् सन्ति सत्तानि पराम्बराणि ॥२७॥
cit santi sattAni parAmbarANi ||27||
.
altho the worlds exist
they do not exist in the quiet Conscious.sky
in one everywhere.going form
as there are contained spaces
within the greater spacious sky
the states of being are Consciousness in absolute sky
.
jaganti santi_eva na santi
x
zAnte
x
cit.ambare x
sarva.gata~eka.mUrtau
x
nabho~antarANi_iva mahAnabho~anta:
x
cit santi sattAni parAmbarANi
x
.
~vlm.27. The worlds appearing to be in esse, or existent in the mind and before the eyes; are in reality utterly inexistent in the intellect, which spreads alike as the all pervading and empty vacuum every where. And as all empty space in every place is alike and same with the infinite vacuity; so the forms of things appearing to the limited understanding, are all lost in the unlimited intellect
~sv. ... all these 'worlds' seem to exist in the infinite which is indivisible and which does not undergo any diminution thereby.
\
वसिष्ठ तद्गच्छ मुने जगत्स्वम्
vasiSTha tat_gaccha mune jagat svam
त्वम् चासने सम्प्रति शान्तिमेहि ।
tvam ca_Asane samprati zAntim ehi |
बुद्ध्य्.आदि-रूपाणि परम् व्रजन्तु
buddhi.Adi-rUpANi param vrajantu
वयम् बृहद्.ब्रह्मपदम् प्रयाम: ॥२८॥
vayam bRhat-brahma=padam prayAma: ||28||
.
Vasishtha, Muni, go away
to a world of your-own,
and there take your seat, and directly go to Quietude
:
let buddhi Intellect
and all its forms
go away too–
and as for us, we go to the Brahmic state, Immensity
.
*वसिष्ठ Vasishtha, = तद् गच्छ मुने Muni, go to that = जगत् स्वं world of your-own, = त्वं cAसने samप्रति and in your seat, directly = शान्तिmeहि go to Peace, = बुbuddhyAदि=रूपाणि परं व्रजन्तु let Buddhi Intellect and all such forms go away. = वyam बृहद्-ब्रह्म=पdam प्रयामः We go.forth to the state of Brahman-Immensity.
~vlm.28. Now Vasishtha, go to your place in your own world; and have your peace and bliss in your own seat of samádhi-devotion. Consign your aerial worlds to empty air, while I myself to the supreme Brahma do repair.
oॐm
ÂUUMmmmm....
saMtoSa: paramo lAbha: sat-saGga: paramA gati: |
vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment. 2.16.19
+++
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+
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Please begin the Subject line with the relevant sarga/canto Number, e.g. "re: y5084".
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oॐm
"Rare Ramana video", with a wise Cow, and a monkey Prince!
http://www.youtube.com/watch?v=w814-Pj3bm8
DAILY READINGS tu 01 May
fm3018 1.my01-02 About the World-Illusion .z38
https://www.dropbox.com/s/u79n1wkks6gug0c/fm3018%201.my01-02%20The%20World-Illusion%20.z38.docx?dl=0
fm5056 2.my01-02 The INS & OUTS .z64
fm7071 3.my01-02 brahmA Dooms the Day .z56
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चित् संवित्त्या_उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात् स मनो_ भवेत् ।
saMkalpAt sa mana:_ bhavet |
बुद्धि: चित्तम् अहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि_अभिधम् तत:॥
mAyA-iti.Adi_abhidham tata:||
y3067.021/FM.3.67.21
Oॐm
+++
सर्ग ७.७०
अन्य.जगद्~ब्रह्मा_उवाच ।
अथ_अहम् चित्.मय~आकाशः_तु_अन्य~आकाश.मयीम् स्थितिम् ।
पराम् ग्रहीतुम् इच्छामि तेन_इह_उपस्थितः क्षयः ॥७।७०।१॥
महा.प्रलय-काले_अस्मिन् त्यक्तुम् एषा मया_अधुना ।
मुनि.इन्द्र नूनम् आरब्धा तेन वैरस्यम् आगता ॥२॥
आकाशत्वाद्_यदा_आद्यो_ऽयम् पर.आकाशो_भवाम्य्_अहम् ।
तदा महा.प्रलयता वासनायाश्_च संक्षयः ॥३॥
तेन_एषा विरसी.भूता मद्.मार्गम् परिधावति ।
न_अनुगच्छति को_नाम निर्मातारम् उदार.धीः ॥४॥
इह_अद्य_अयम् कलेर्_अन्तश्_चतुर्.युग-विपर्ययः ।
प्रजा-मन्व्~इन्द्र-देवानाम् अद्य_एव_अन्तो_ऽयम् आगतः ॥५॥
अद्य_एव च_अयम् कल्प.आन्ते महा.कल्प~अन्त* एव च ।
मम_अयम् वासना~अन्तो_ऽद्य देह-व्योम~अन्त* एव च ॥६॥
तेन_इयम् वासना ब्रह्मन् क्षयम् गन्तुम् समुद्यता ।
क्व_इव पद्म.आकर~अशेषे गन्ध-लेखा~अवतिष्ठताम् ॥७॥
यथा जड~अब्धि-लेखाया* जायते लहरी चला ।
वासनायाः_तथा.एव_इच्छा मुधा उदेत्य् अप.कारणम् ॥८॥
आभिमानिक-देहाया* वासनायाः स्वभावतः ।
अस्या* आत्म~अवलोक~इच्छा स्वयम् एव_उपजायते ॥९॥
आत्म-तत्त्वम् तु पश्यन्त्या धारणा~अभ्यास-योगतः ।
दृष्टः_अनया भवत्_सर्गः_वर्ग-व्यग्र-निर्.अर्गलः ॥१०॥
अनया_अम्बर-संचार-परया~अद्रि-शिरः-शिला ।
दृष्टा स्व.जगद्-आधार-भूता_अस्मकम् तु ख.आत्मिका ॥११॥
एतद्_यस्मिन् जगद्_यत्र तद्_दृषत्वम् जगद्_गिरौ ।
अस्मत्_जगत्.पदार्थेषु सन्ति_अन्यानि जगन्ति_अपि ॥१२॥
वयम् तानि न पश्यामो_भेद-दृष्टौ स्थिता* इमे ।
बोध~एकताम् गतास्_त्व्_आशु पश्यामस्_तानि वीक्षणात् ॥१३॥
घटे पटे वटे कुड्ये खे_ऽनले_ऽम्भसि तेजसि ।
जगन्ति सन्ति सर्वत्र शिलायामिव सर्वदा ॥१४॥
जगत्.नाम मुधा भ्रान्तिः किल स्वप्न.पुर~उपमा ।
मिथ्या.एव_इयम् क्व नाम_असौ चिद्.रूपा अस्त्य्_अथ न अस्ति च ॥१५॥
परिज्ञाता सती येषाम् एषा चिन्.नभसा_एकताम् ।
गता ते न विमुह्यन्ति शिष्टास्_तु भ्रम-भाजनम् ॥१६॥
अथ_अन्य-धारणा~अभ्यासात् स्व.विराग-वश~उदितम् ।
साधयन्त्य्_अर्थम् आत्मीयम् दृष्टस्_त्वम् अनया मुने ॥१७॥
इति माया_इव दुष्पारा चिच्.छक्तिः परिजृंभते ।
इत्थम् आद्यन्त-रहिता ब्राह्मी शक्तिर्_अनामया ॥१८॥
प्रवर्तन्ते निवर्तन्ते न_इह कार्याणि कानि.चित् ।
द्रव्य-काल-क्रिया-द्योता चितिस्_तपति केवलम् ॥१९॥
देश-काल-क्रिया-द्रव्य-मनो~बुद्ध्य्.आदिकम् त्व्_इदम् ।
चिच्.छिला~अङ्गकम् एव_एकम् विद्ध्य्_अन्=अस्तमय~उदयम् ॥२०॥
चिद्_एव_इयम् शिला.आकाराम् अवतिष्ठति बिभ्रती ।
अङ्गम् अस्या* जगत्.जालम् मरुतः स्पन्दनम् यथा ॥२१॥
विज्ञान-घनम् आत्मानम् जगद्_इत्य्_अवबुध्यते ।
अन्.आद्य्.अन्ता_अपि स~आद्य्.अन्ता चित्त्वाद्_इति गता_अपि चित् ॥२२॥
चिच्.छिला_इयम् अन्.आद्यन्ता स~अद्यन्ता~अस्ति_इति बोधतः ।
स.आकारा_अपि निर्.आकारा जगद्_अङ्ग_इति संस्थिता ॥२३॥
यद्वत् स्वप्ने चिद्_एव स्वम् रूपम् व्योम_एव पत्तनम् ।
वेत्ति तद्.इदम् वेत्ति पाषाणाम् जगद्-अङ्गकम् ॥२४॥
न सरन्ति_इह सरितो_न चक्रम् परिवर्तते ।
न_अर्थाः परिणमन्त्य्_अन्तः कचत्य्_एतच्_चिद्.अम्बरम् ॥२५॥
न महाकल्प-कल्पान्त-संविदः संविद्~अम्बरे ।
संभवन्ति पृथग्.रूपाः पयसि_इव पयो~अन्तरम् ॥२६॥
जगन्ति सन्त्येव न सन्ति शान्ते
चिदम्बरे सर्वगतैकमूर्तौ ।
नभोन्तराणीव महानभो_ऽन्तश्
चित्सन्ति सत्तानि पराम्बराणि ॥२७॥
जगन्ति सन्त्य्_एव न सन्ति शान्ते
चिद्.अम्बरे सर्व.गत~एक.मूर्तौ ।
नभो~अन्तराणि_इव महानभो~अन्तः_
चित् सन्ति सत्तानि पराम्बराणि ॥२७॥
॥
Jiva Das
FM.7.1-end
https://www.dropbox.com/s/tm1upzys7oyu7o4/FM.7.1-end.docx?dl=0
FM7070 EMPTY WORLDS 3.ap30 .z28
https://www.dropbox.com/s/ksnxan6mmcnt55k/fm7070%203.ap30%20Empty%20Worlds%20.z28.docx?dl=0
oॐm
FM.7.70
EMPTY WORLDS
THE OTHERWORLD BRAHM–
अथ अहम् चिन्.मय.आकाशस् त्व् अन्य.आकाश.मयीम् स्थितिम् ।
atha_aham cit.maya.AkAza:_tu_anya.AkAza.mayIm sthitim |
पराम् ग्रहीतुम् इच्छामि तेन इह उपस्थितः क्षयः ॥७।७०।१॥
parAm grahItum icchAmi tena_iha_upasthita: kSaya: ||7|70|1||
.
atha aham
cin.maya.AkAza: tu
anya.AkAza.mayIm sthitim
parAm grahItum icchAmi
tena_iha upasthita: kSaya:
.
*vlm.1 The Brahman related:..Now as the world is approaching to its end, and I am going to take my rest in the formless void of the intellect, (after dissolution of the material world); it is for this reason that this divinity of worldly desires, is drowned in deep sorrow.
*sv.1.2 THE OTHER WORLD'S BRAHMA continued: Now I wish to enter into the plane or space of infinite consciousness; hence, I have manifested this dissolution which signals the cosmic dissolution. Hence, there is this dispassion in us.
*vlm.1. The brAhmaNa related:—Now as the world is approaching to its end, I am going to take my rest in the formless void of consciousness. This is why this divinity of worldly desires is drowned in deep sorrow.
महा.प्रलय.काले अस्मिन् त्यक्तुम् एषा मया अधुना ।
mahA.pralaya.kAle_asmin tyaktum eSA mayA_adhunA |
मुनि.इन्द्र नूनम् आरब्धा तेन वैरस्यम् आगता ॥७।७०।२॥
muni.indra nUnam ArabdhA tena vairasyam AgatA ||7|70|2||
.
mahA.pralayakAle asmin
in this time of the Great Doomsday
tyaktum eSA mayA adhunA
to abandon her by me now, muni.Lord, then
muni.indra nUnam
ArabdhA tena vairasyam AgatA .
*vlm.2. And as I am about to forsake her forever, it is for this very reason, O sage, that she is so very sorry and sick at her heart.
*sv.1.2... Hence, there is this dispassion in us.
*vlm.2 I am about to forsake her forever. It is for this very reason, O sage, that she is so very sorry and sick in heart.
आकाशत्वाद् यदा आद्यो ऽयम् पर.आकाशो भवाम्य् अहम् ।
AkAzatvAt_yadA_Adyo.ayam para.AkAza:_bhavAmi_aham |
तदा महा.प्रलयता वासनायाश् च संक्षयः ॥७।७०।३॥
tadA mahA.pralayatA vAsanAyA:_ca saMkSaya: ||7|70|3||
.
AkAzatvAt
from the condition of Space
when
Adya: ayam para.AkAza:
this primal perfect Space
bhavAmi aham
I am
then
mahA.pralayatA
the state of the Great Doomsday
vAsanAyA:_ca saMkSaya: .
*sv.3 When I abandon the cosmic mind and merge in the infinite consciousness the destruction of all vasanas (notions, etc. ) is certain.
*vlm.3. Being myself of an aerial form, when I become one with the supreme spirit (after my leaving the mental sphere); then there takes place the great dissolution of the world with the end of all my desire.
*vlmp.3 Being of an aerial form, when I become one with the Supreme Spirit, all my desires end and the great dissolution of the world takes place.
तेन एषा विरसी.भूता मद्.मार्गम् परिधावति ।
tena_eSA virasI.bhUtA mat.mArgam paridhAvati |
न अनुगच्छति को नाम निर्मातारम् उदार.धीः ॥७।७०।४॥
na_anugacchati ka:_nAma nirmAtAram udAra.dhI: ||7|70|4||
.
tena
eSA virasI.bhUtA
man.mArgam paridhAvati
runs with/around my road +
na anugacchati ka:_nAma nirmAtAram
for who does not follow the Creator
udAra.dhI:
.
*sv.4 Hence, this woman (who is the embodied vasana) has become dispassionate and follows me.
*vlm.4. Hence she with deep sorrow pursues my way, for who is there so senseless, that does not follow after the giver of her being.
*vlmp.4 That is why she pursues me with deep sorrow. For who is there so senseless that does not follow the giver of her being?
*sv.4 Hence, this woman (who is the embodied vAsanA) has become dispassionate and follows me.
इह अद्य अयम् कलेर् अन्तश् चतुर्.युग.विपर्ययः ।
iha_adya_ayam kale:_anta:_catur.yuga.viparyaya: |
प्रजा.मन्व्.इन्द्र.देवानाम् अद्य एव अन्तो ऽयम् आगतः ॥७।७०।५॥
prajA.manu.indra.devAnAm adya_eva_anta:_*yam Agata: ||7|70|5||
.
here, now, in this Cycle of kali
the four Ages end for the generations of manu, indra, and the Gods
:
this very day the end has come
.
*sv.5 Now the world.cycle comes to an end and with it the end of the Gods. This is also the moment of cosmic dissolution.
अद्य एव च अयम् कल्प.आन्ते महा.कल्प.अन्त एव च ।
adya_eva ca_ayam kalpa.Ante mahA.kalpa.anta* eva ca |
मम अयम् वासना.अन्तो ऽद्य देह.व्योम.अन्त एव च ॥७।७०।६॥
mama_ayam vAsanA.anta:.adya deha.vyoma.anta* eva ca ||7|70|6||
.
adya eva ca ayam kalpAnte
this very day is both the end of an Age
mahAkalpAnte eva ca and the end of a cycle of Ages.
mama ayam vAsanA.anta: adya For me today is the end of a vAsanA
deha.vyoma.anta: eva ca
as well as the end of this body.space
.
*sv.6 It is the end of my own conditioning (vasana) and the utter transmutation of the body into space.
*vlm.6. Today is the end of the kalpa and great kalpa age, and this day puts an end to my energy and will, and makes me mix with the eternal and infinite vacuity.
This very day's at.once the end of an Age,
and the end of a cycle of four Ages,..
the end of my vAsanA trail, and the end of the space this body fills.
Withered Lotus
http://www.flickr.com/photos/48814374@N00/5597273493/
तेन इयम् वासना ब्रह्मन् क्षयम् गन्तुम् समुद्यता ।
tena_iyam vAsanA brahman kSayam gantum samudyatA |
क्व इव पद्म.आकर.अशेषे गन्ध.लेखा.अवतिष्ठताम् ॥७।७०।७॥
kva_iva padma.Akara.azeSe gandha.lekhA.avatiSThatAm ||7|70|7||
.
tena_iyam vAsanA brahman
kSayam gantum samudyatA |
kva_iva padma.Akara.azeSe
gandha.lekhA.avatiSThatAm
.
and so, Sir, this, my vAsanA is making.ready to depart for her destruction
:
when the pond is only barren lotuses, what aroma can fill the air
?
*vlm.7. It is now that this personification of my desire, is about to breathe her last; just as the lake of lotuses being dried, the breath of lotus flowers also is lost in the air.
यथा जड.अब्धि.लेखाया जायते लहरी चला ।
yathA jaDa.abdhi.lekhAyA* jAyate laharI calA |
वासनायास् तथा.एव इच्छा मुधा उदेत्य् अप.कारणम् ॥७।७०।८॥
vAsanAyA:_tathA.eva_icchA mudhA udety apa.kAraNam ||7|70|8||
.
yathA jaDa.abdhi=lekhAyA* jAyate laharI calA
vAsanAyAs tathA.eva_icchA mudhA udety apakAraNam .
.
*vlm.8. The quiet soul like the calm ocean, is always at a state of rest; unless it is agitated by its fickle desires, as the sea_is troubled by its fluctuating waves.
*sv.7.8 Therefore, this vasana_is about to perish.
*vlm.8 The quiet soul, like the calm ocean, is always at a state of rest unless it is agitated by fickle desires, like the sea troubled by its fluctuating waves.
आभिमानिक.देहाया वासनाया: स्वभावतः ।
AbhimAnika.dehAyA* vAsanAyA: svabhAvata: |
अस्या आत्म.अवलोक.इच्छा स्वयम् एव उपजायते ॥७।७०।९॥
asyA* Atma.avaloka.icchA svayam eva_upajAyate ||7|70|9||
.
vAsanA thinks herself to be
•
a body
because that's the nature of her being,
and the desire of beholding the Self thus develops into herself.
AbhimAnika.dehAyA: vAsanAyA:
vAsanA thinks herself to be a body
svabhAvata: asyA: on.account.of her nature.
Atma.avaloka.icchA The desire of beholding the Self
svayam eva_upajAyate
develops only herself.
*sv.9 The desire for liberation arises in the vasana for no apparent reason; that is how vasana finds its own destruction.
*vlm.9. The embodied being (which is confined in the prisonhouse of the human body), has naturally a desire to know the soul, and to freed from its dungeon.
आत्म.तत्त्वम् तु पश्यन्त्या धारणा.अभ्यास.योगतः ।
Atma.tattvam tu pazyantyA dhAraNA.abhyAsa.yogata: |
दृष्टो ऽनया भवत्_सगो वर्ग.व्यग्र.निर्.अर्गलः ॥७।७०।१०॥
dRSTa:_*nayA bhavat_sarga:_varga.vyagra.nir.argala: ||7|70|10||
.
Atma.tattvam tu pazyantyA
self.thatness tho thru having seen
dhAraNA.abhyAsa.yogata:
thru practice of dhAraNA.yoga
dRSTa.anayA
seen by her
bhavat sargo
becoming Creation
varga.vyagra.nir.argala: .
.
*sv.10 She had undertaken the practice of meditation, etc., but could not realise the self.
*vlm.10. Thus this lady being fraught with spiritual knowledge, and long practiced in yoga meditation; has seen the world you inhabit, and the four different states of its inhabitants. (The gloss explains the four states to mean the four different pursuits of men expressed by Dharmártha, Kama, mokSa).
*vlm.10 Thus this lady, being filled with spiritual knowledge and long practiced in meditation, has seen the world you inhabit and the four different pursuits of its inhabitants.
अनया अम्बर.संचार.परया.अद्रि.शिरः.शिला ।
anayA_ambara.saMcAra.parayA.adri.zira:.zilA |
दृष्टा स्व.जगद्.आधार.भूता अस्मकम् तु ख.आत्मिका ॥७।७०।११॥
dRSTA sva.jagat.AdhAra.bhUtA_asmakam tu kha.AtmikA ||7|70|11||
.
anayA
by her
ambara.saMcAra.parayA
sky.roving.beyond
adri.zira:.zilA
mountain.top.stone
dRSTA
is seen
sva.jagat.AdhAra.bhUtA
a being supporting her own world
asmakam tu kha.AtmikA
but a selfling in our sky.
.
*sv.11 She then saw the world in which you (the enlightened sage) lived.
*vlm.11. She traversing through the regions of air, has come to the sight of the aforesaid etherial stone above the polar mountain, which is our celestial abode and the pattern of your world.
एतद् यस्मिन् जगद् यत्र तद् दृषत्वम् जगद् गिरौ ।
etat_yasmin jagat_yatra tat_dRSatvam jagat_girau |
अस्मज् जगत्.पदार्थेषु सन्त्य् ऽन्यानि जगन्त्य् ऽपि ॥७।७०।१२॥
asmat_jagat.padArtheSu santi_anyAni jaganti_api ||7|70|12||
.
etat_yasmin jagat yatra
tat dRSatvam jagat girau
asmaj jagat.padArtheSu
santi anyAni jaganti api
there are other worlds also
.
*sv.12 At that time, she even saw the corner.stone of this my creation.
*vlm.12. Both that world of yours and this abode of ours, rest on a great mountain, which bears upon it many other worlds (invisible to the naked eye).
*vlm.12 Both that world of yours and this home of ours rest on a great mountain which carries upon it many other worlds.
वयम् तानि न पश्यामो भेद.दृष्टौ स्थिता इमे ।
vayam tAni na pazyAma:_bheda.dRSTau sthitA* ime |
बोध.एकताम् गतास् त्व् आशु पश्यामस् तानि वीक्षणात् ॥७।७०।१३॥
bodha.ekatAm gatA:_tu_Azu pazyAma:_tAni vIkSaNAt ||7|70|13||
.
vayam tAni na pazyAma:
we do not see them
bheda.dRSTau sthitA ime
they are separate existences
bodha.ekatAm gatA: tu Azu
but having.come to realization of Unity
pazyAma: tAni vIkSaNAt
we see them .
*vlm.13. With our discriminating eyesight, we also do not see them separately from one another, but behold them all combined in one in our abstract view of yoga meditation.
घटे पटे वटे कुड्ये खे ऽनले ऽम्भसि तेजसि ।
ghaTe paTe vaTe kuDye khe_anale_ambhasi tejasi |
जगन्ति सन्ति सर्वत्र शिलायामिव सर्वदा ॥७।७०।१४॥
jaganti santi sarvatra zilAyAm iva sarvadA ||7|70|14||
.
ghaTa.pot.i paTa.cloth = whin the
vaTa.banyan.tree = whin the
kuDya.wall\perceptual.wall.e = whin the
kha.(personal)sky.i
anala.fire/digestion.i whin the abhyAsa.Practice/repetition.i
tejasi in heat jaganti in the worlds
santi in Being.So sarvatra everywhere
zilAyAm iva sarvadA . as.if in stone everwhen/always
they are
.
*sv.14 There are countless worlds within worlds within all these objects and elements at all times, as if in this rock. Its appearance as 'the world' is of course an illusion, for it is pure consciousness.
*vlm.14 There are numberless worlds of creations, in earth, water and air and in everything under the sky, as if they are compressed or carved in the body of a huge block of stone.
*vlm.14 There are numberless worlds of creations in earth, water, and air and everything else under the sky, as if they were compressed or carved in the body of a huge block of stone.
जगत्.नाम मुधा भ्रान्तिः किल स्वप्न.पुर.उपमा ।
jagan.nAma mudhA bhrAnti: kila svapna.pura.upamA |
मिथ्या.एव इयम् क्व नाम असौ चिद्.रूपा अस्त्य् अथ न अस्ति च ॥७।७०।१५॥
mithyA.eva_iyam kva nAma_asau cit.rUpA asti_atha na asti ca ||7|70|15||
.
As.for this sorry delusion called the World, I take it to be Dream City:
it's merely false:
where
is this Consciousness.form?
now it's here,
then it's not
.
jagan.nAma mudhA bhrAnti: kila svapna.pura.upamA |
mithyA.eva_iyam kva nAma asau cit.rUpA asty atha na asti ca
.
*vlm.15. What you call the world is a mere fallacy, and resembles your vision of a fairy city in dream; it is a false name applied to an object, existing nowhere beyond the intellect (and in the imagination of the mind).
परिज्ञाता सती येषाम् एषा चिन्.नभसा एकताम् ।
parijJAtA satI yeSAm eSA cin.nabhasA_ekatAm |
गता ते न विमुह्यन्ति शिष्टास् तु भ्रम.भाजनम् ॥७।७०।१६॥
gatA te na vimuhyanti ziSTA:_tu bhrama.bhAjanam ||7|70|16||
.
parijJAtA satI yeSAm
eSA cin.nabhasA.ekatAm +
gatA te na vimuhyanti
ziSTAs tu bhrama.bhAjanam
.
*vlm.16. They who have come to know the world, as no other than an airy vision of the mind, are verily called as wise men, and not liable to fall into error.
*sv. This illusory vision of 'the world' vanishes for one who has understood its true nature; but it continues to exist in the eyes of others. By the previous practice of concentration, meditation, etc., she (the vasana) had gained dispassion; then in order to gain self.knowledge, she sought you. Thus it is the power of the infinite consciousness alone that exists here as the impassable illusory power or Maya. This power is beginningless, endless and imperishable.
*vlm.16 They who have come to know the world as an airy vision of the mind are truly called wise men who are not liable to fall into error.
अथ अन्य.धारणा.अभ्यासात् स्व.विराग.वश.उदितम् ।
atha_anya.dhAraNA.abhyAsAt sva.virAga.vaza.uditam |
साधयन्त्य् अर्थम् आत्मीयम् दृष्टस् त्वम् अनया मुने ॥७।७०।१७॥
sAdhayanti_artham AtmIyam dRSTa:_tvam anayA mune ||7|70|17||
.
atha
and then
anya.dhAraNA.abhyAsAt
thru practice of Dhâranâ. Contemplation of another
sva.virAga.vaza.uditam
is arisen by force of your own dispassion
sAdhayanti
artham AtmIyam
dRSTa: tvam anayA mune
you are a Percept for her, muni
.
*vlm.17. There others who by their application to and practice of yoga contemplation, come to attain their desired object, as this lady has succeeded to gain your company (for her edification).
*sv. This illusory vision of 'the world' vanishes for one who has understood its true nature; but it continues to exist in the eyes of others. By the previous practice of concentration, meditation, etc., she (the vasana) had gained dispassion; then in order to gain self.knowledge, she sought you. ...
*vlm.17 By application and practice of yoga contemplation, some come to attain their desired object, such as this lady succeeded to gain your company.
इति माया इव दुष्पारा चिच्.छक्तिः परिजृंभते ।
iti mAyA_iva duSpArA cit.zakti: parijRMbhate |
इत्थम् आद्यन्त.रहिता ब्राह्मी शक्तिर् अनामया ॥७।७०।१८॥
ittham Adynta.rahitA brAhmI zakti:_anAmayA ||7|70|18||
.
so
as Mâyâ.Illusion
hard to transcend
the Conscious.Power spreads.out
in this way
without beginning or end
as formless* Brâhmic Power
.
iti mAyA_iva duSpArA cit.zakti: parijRMbhate |
ittham Adi.anta.rahitA brAhmI zakti:_anAmayA ||7|70|18||
* anAmaya
*vwv.1423/18. ... the defectless power of Brahman is without beginning or end.
प्रवर्तन्ते निवर्तन्ते न इह कार्याणि कानि.चित् ।
pravartante nivartante na_iha kAryANi kAni.cit |
द्रव्य.काल.क्रिया.द्योता चितिस् तपति केवलम् ॥७।७०।१९॥
dravya.kAla.kriyA.dyotA citi:_tapati kevalam ||7|70|19||
.
pravartante nivartante
na_iha kAryANi kAnicit – not here are any works whatever =
dravya.kAla.kriyA.dyotA
citi: tapati kevalam
.
*vlm.19. There is no action nor any creation, that is ever produced from anything or ever reduced to nothing; but all things and actions are the spontaneous growth of the intellect only; together with our ideas of space and time.
*sv.Thus it is the power of the infinite consciousness alone that exists here as the impassable illusory power or Maya. This power is beginningless, endless and imperishable.
*vlm.19 There is no action or any creation ever produced from anything or ever reduced to nothing. But all things and actions, together with our ideas of space and time, are only the spontaneous growth of consciousness.
देश.काल.क्रिया.द्रव्य.मनो.बुद्ध्य्.आदिकम् त्व् इदम् ।
deza.kAla.kriyA.dravya.mana:.buddhi.Adikam tu_idam |
चिच्.छिला.अङ्गकम् एव एकम् विद्ध्य् अन्=अस्तमय.उदयम् ॥७।७०।२०॥
cit.zilA.aGgakam eva_ekam viddhi_an=astamaya.udayam ||7|70|20||
.
deza.kAla.kriyA.dravya.mano.buddhy.Adikam tu idam
but this thing of Place.Time.Action.Substance.Mind.Intellect.&c
cit.zila.aGgakam
is a bit of the Conscious.Stone
eva ekam
yet is one:
viddhi an.astamaya.udayam
know this to be un.setting.rising
.
*vlm.20. Know the ideas of time and space, of substance and action, as well as of the minds and its faculties, are the lasting figures and marks on the stone of the intellect, and are ever salient in it, without their setting or being shaded at anytime.
*sv.20 Time, space, matter, motion, mind, intellect, etc., are but parts of the consciousness like parts of the rock.
*jd. deza.kAla.kriyA.dravya.mano.buddhy.Adikam tu idam but this thing of Place.Time.Action.Substance.Mind.Intellect.&c cit.zila.aGgakam a part in the Conscious.Stone eva ekam yet one viddhi an.astamaya.udayam know this to be un.setting.rising.
चिद् एव इयम् शिला.आकाराम् अवतिष्ठति बिभ्रती ।
cit_eva_iyam zilA.AkArAm avatiSThati bibhratI |
अङ्गम् अस्या जगत्.जालम् मरुत: स्पन्दनम् यथा ॥७।७०।२१॥
aGgam asyA* jagaj.jAlam maruta: spandanam yathA ||7|70|21||
.
cit_eva_iyam zilA.AkArAm – Consciousness only is this Stone.formation =
avatiSThati – resting =
bibhratI – stirring =
aGgam asyA jagaj.jAlam – its body is this net of worlds =
maruta: spandanam yathA . as the motion of the wind
.
*sv.21 The infinite consciousness alone exists as the rock of consciousness; its limbs are the worlds.
*vlm.21. This intellect is the very stone (we have been talking of), and is either at rest or rolling on as roller or wheel; the worlds appertain to it as its appurtenances, and accompany it as motion doth the wind.
*jd. cit_eva_iyam zilA.AkArAm – Consciousness only is this Stone.formation = avatiSThati – resting = bibhratI – stirring = aGgam asyA jagaj.jAlam – its body is this net of worlds = maruta: spandanam yathA . as the motion of the wind.
विज्ञान.घनम् आत्मानम् जगद् इत्य् अवबुध्यते ।
vijJAna.ghanam AtmAnam jagat_iti_avabudhyate |
अन्.आद्यन्ता अपि स.आद्यन्ता चित्त्वाद् इति गतापि चित् ॥७।७०।२२॥
an.Adi.antA_api sa.Adi.antA cittvAt_iti gatA_api cit ||7|70|22||
.
vijJAna.anagham AtmAnam
jagat iti_avabudhyate
an.Adi.antA api – tho without beginning =
sa.Adi.antA
cittvAt iti gatA api cit
.
*vlm.22. The soul being replete with its full knowledge of all things, is considered as the solid world itself; and though it is infinite in time and space, yet it is thought as limited, owing to its appearance in the form of the bounded and embodied mind.
*sv. This mass of consciousness thinks of itself as the world. Though it is beginningless and endless, it thinks it has a beginning and an end. Thus it seems to become. This mass of consciousness is formless yet it assumes the form of a rock. There are no rivers here.
चिच्.छिला इयम् अन्.आद्यन्ता स.अद्यन्ता.अस्ति इति बोधतः ।
cit.zilA_iyam an.AdyantA sa.AdyantA_asti_iti bodhata: |
स.आकारा अपि निर्.आकारा जगद् अङ्ग इति संस्थिता ॥७।७०।२३॥
sa.AkArA_api nir.AkArA jagad_aGga_iti saMsthitA ||7|70|23||
.
cit.zilA iyam
an.AdyantA
sA AdyantA asti iti bodha.tas
sa.AkArA api nirAkArA
jagataGgeti saMsthitA .
.
*vlm.23. The unbounded intellect appears as bounded, by its limited knowledge; and although it is formless, yet it appears in the form of the mind, representing the worlds in it.
*sv. This mass of consciousness thinks of itself as the world. Though it is beginningless and endless, it thinks it has a beginning and an end. Thus it seems to become. This mass of consciousness is formless yet it assumes the form of a rock. There are no rivers here.
*vlm.23 The unbound intellect appears as bound by its limited knowledge. Although it is formless, yet it appears in the form of the mind representing the worlds in it.
यद्वत् स्वप्ने चिद् एव स्वम् रूपम् व्योम एव पत्तनम् ।
yadvat svapne cit_eva svam rUpam vyoma_eva pattanam |
वेत्ति तद्.इदम् वेत्ति पाषाणाम् जगद्.अङ्गकम् ॥७।७०।२४॥
vetti tat. idam vetti pASANAm jagat.aGgakam ||7|70|24||
.
yadvat
however
svapne
in dream
cit_eva svam rUpam
your own form is only Consciousness
vyoma eva pattanam
only a city in the sky
vetti tat.vat_idam
knowing as that.like this
vetti
knowing
pASANAm jagat.aGgakam
as stone the world.embodiment
.
*vlm.24. As the mind views itself in the form of aerial city in its dream, so doth it find itself in the form of this stone, with the worlds marked upon it in the daytime.
*sv. This mass of consciousness is formless yet it assumes the form of a rock.
*vlm.24 As the mind sees the form of an aerial city in its dream, so it finds itself in the form of this stone, with the worlds marked upon it in the daytime.
न सरन्ति इह सरितो न चक्रम् परिवर्तते ।
na saranti_iha sarita:_na cakram parivartate |
न अर्थाः परिणमन्त्य् अन्तः कचत्य् एतच् चिद्.अम्बरम् ॥७।७०।२५॥
na_arthA: pariNamanti_anta: kacati_etat_cit.ambaram ||7|70|25||
.
na saranti iha sarita:
na cakram parivartate
no Wheel spins
na arthA: pariNamanti anta:
kacati etat cidambaram
projecting this Conscious.sky
.
*sv.25.26 There is no revolving wheel nor matter undergoing change and transformation.
*vlm.25. There is no rolling of the orbs in this world, nor the running of streams herein, there is no object subsisting in reality any where; but they are all mere representations of the mind in empty air.
*vlm.25 There is no rolling of planets in this universe and no running of streams here. There is no object existing in reality anywhere. They are all mere representations of the mind in empty air.
न महाकल्प.कल्पान्त.संविदः संविद्.अम्बरे ।
na mahAkalpa.kalpAnta.saMvida: saMvit.ambare |
संभवन्ति पृथग्.रूपाः पयसि इव पयो.ऽन्तरम् ॥७।७०।२६॥
sambhavanti pRthag.rUpA: payasi_iva paya:.antaram ||7|70|26||
.
there's no Awareness of a Great.Age or Doomsday
in the sky of saMvit.Awareness
the separate things become
like water's waves & whorls in water
.
na mahAkalpa.kalpAnta.saMvida: saMvit.ambare | sambhavanti pRthag.rUpA: payasi_iva paya:.antaram
.
*vlm.26 There are no kalpa or great kalpa ages in eternity. There is no substantiality of anything in the emptiness of our consciousness. There is no difference between the waves and bubbles from the waters of the sea.
जगन्ति सन्त्य् एव न सन्ति शान्ते
jaganti santi_eva na santi zAnte
चिद्.अम्बरे सर्व.गत.एक.मूर्तौ ।
cit.ambare sarva.gata.eka.mUrtau |
नभो.अन्तराणि इव महानभो.अन्तः_
nabho.antarANi_iva mahAnabho.antaz_
चित् सन्ति सत्तानि पराम्बराणि ॥७।७०।२७॥
cit santi sattAni parAmbarANi ||7|70|27||
.
altho the worlds exist
they do not exist in the quiet Conscious.sky
in one everywhere.going form
as there are contained spaces
within the greater spacious sky
the states of being are Consciousness in absolute sky
.
jaganti santi_eva na santi
zAnte
cit.ambare
sarva.gata.eka.mUrtau
nabho.antarANi_iva mahAnabho.anta:
cit santi sattAni parAmbarANi
.
*vlm.27. The worlds appearing to be in esse, or existent in the mind and before the eyes; are in reality utterly inexistent in the intellect, which spreads alike as the all pervading and empty vacuum every where. And as all empty space in every place is alike and same with the infinite vacuity; so the forms of things appearing to the limited understanding, are all lost in the unlimited intellect
*sv. ... all these 'worlds' seem to exist in the infinite which is indivisible and which does not undergo any diminution thereby.
वसिष्ठ तद्गच्छ मुने जगत्स्वम्
vasiSTha tat_gaccha mune jagat svam
त्वम् चासने सम्प्रति शान्तिमेहि ।
tvam ca_Asane samprati zAntim ehi |
बुद्ध्य्.आदि.रूपाणि परम् व्रजन्तु
buddhi.Adi.rUpANi param vrajantu
वयम् बृहद्.ब्रह्मपदम् प्रयामः ॥७।७०।२८॥
vayam bRhat.brahma=padam prayAma: ||7|70|28||
.
Vasishtha, Muni, go away
to a world of your.own,
and there take your seat, and directly go to Quietude
:
let buddhi Intellect
and all its forms
go away too–
and as for us, we go to the Brahmic state, Immensity
.
vasiSTha tat_gaccha mune jagat svam . tvam ca_Asane samprati zAntim ehi + buddhi.Adi.rUpANi param vrajantu . vayam bRhat.brahma=padam prayAma:
.
*वसिष्ठ Vasishtha, = तद् गच्छ मुने Muni, go to that = जगत् स्वं world of your.own, = त्वं cAसने samप्रति and in your seat, directly = शान्तिmeहि go to Peace, = बुbuddhyAदि=रूपाणि परं व्रजन्तु let Buddhi Intellect and all such forms go away. = वyam बृहद्.ब्रह्म=पdam प्रयामः We go.forth to the state of Brahman.Immensity.
*vlm.28. Now Vasishtha, go to your place in your own world; and have your peace and bliss in your own seat of samádhi.devotion. Consign your aerial worlds to empty air, while I myself to the supreme Brahma do repair.
.
oॐm
.
next Canto
fm7071 3.my01-02 brahmA Dooms the Day .z56
+++
FM.7.70 Empty Worlds 3.ap30
सर्ग ७.७०
sarga 7.70
अन्य.जगद्-ब्रह्मा उवाच ।
anya.jagad-brahmA_uvAca |
अथ अहम् चिन्.मय.आकाशस् त्व् अन्य.आकाश.मयीम् स्थितिम् ।
atha_aham cit.maya.AkAza:_tu_anya.AkAza.mayIm sthitim |
पराम् ग्रहीतुम् इच्छामि तेन इह उपस्थितः क्षयः ॥७।७०।१॥
parAm grahItum icchAmi tena_iha_upasthita: kSaya: ||7|70|1||
महा.प्रलय-काले अस्मिन् त्यक्तुम् एषा मया अधुना ।
mahA.pralaya-kAle_asmin tyaktum eSA mayA_adhunA |
मुनि.इन्द्र नूनम् आरब्धा तेन वैरस्यम् आगता ॥७।७०।२॥
muni.indra nUnam ArabdhA tena vairasyam AgatA ||7|70|2||
आकाशत्वाद् यदा आद्यो ऽयम् पर.आकाशो भवाम्य् अहम् ।
AkAzatvAt_yadA_Adyo.ayam para.AkAza:_bhavAmi_aham |
तदा महा.प्रलयता वासनायाश् च संक्षयः ॥७।७०।३॥
tadA mahA.pralayatA vAsanAyA:_ca saMkSaya: ||7|70|3||
तेन एषा विरसी.भूता मद्.मार्गम् परिधावति ।
tena_eSA virasI.bhUtA mat.mArgam paridhAvati |
न अनुगच्छति को नाम निर्मातारम् उदार.धीः ॥७।७०।४॥
na_anugacchati ka:_nAma nirmAtAram udAra.dhI: ||7|70|4||
इह अद्य अयम् कलेर् अन्तश् चतुर्.युग-विपर्ययः ।
iha_adya_ayam kale:_anta:_catur.yuga-viparyaya: |
प्रजा-मन्व्.इन्द्र-देवानाम् अद्य एव अन्तो ऽयम् आगतः ॥७।७०।५॥
prajA-manu-indra-devAnAm adya_eva_anta:_*yam Agata: ||7|70|5||
अद्य एव च अयम् कल्प.आन्ते महा.कल्प.अन्त एव च ।
adya_eva ca_ayam kalpa.Ante mahA.kalpa.anta* eva ca |
मम अयम् वासना.अन्तो ऽद्य देह-व्योम.अन्त एव च ॥७।७०।६॥
mama_ayam vAsanA.anta:.adya deha-vyoma.anta* eva ca ||7|70|6||
तेन इयम् वासना ब्रह्मन् क्षयम् गन्तुम् समुद्यता ।
tena_iyam vAsanA brahman kSayam gantum samudyatA |
क्व इव पद्म.आकर.अशेषे गन्ध-लेखा.अवतिष्ठताम् ॥७।७०।७॥
kva_iva padma.Akara.azeSe gandha-lekhA.avatiSThatAm ||7|70|7||
यथा जड.अब्धि-लेखाया जायते लहरी चला ।
yathA jaDa.abdhi-lekhAyA* jAyate laharI calA |
वासनायास् तथा.एव इच्छा मुधा उदेत्य् अप.कारणम् ॥७।७०।८॥
vAsanAyA:_tathA.eva_icchA mudhA udety apa.kAraNam ||7|70|8||
आभिमानिक-देहाया वासनाया: स्वभावतः ।
AbhimAnika-dehAyA* vAsanAyA: svabhAvata: |
अस्या आत्म.अवलोक.इच्छा स्वयम् एव उपजायते ॥७।७०।९॥
asyA* Atma.avaloka.icchA svayam eva_upajAyate ||7|70|9||
आत्म-तत्त्वम् तु पश्यन्त्या धारणा.अभ्यास-योगतः ।
Atma-tattvam tu pazyantyA dhAraNA.abhyAsa-yogata: |
दृष्टो ऽनया भवत्_सगो वर्ग-व्यग्र-निर्.अर्गलः ॥७।७०।१०॥
dRSTa:_*nayA bhavat_sarga:_varga-vyagra-nir.argala: ||7|70|10||
अनया अम्बर-संचार-परया.अद्रि-शिरः-शिला ।
anayA_ambara-saMcAra-parayA.adri-zira:-zilA |
दृष्टा स्व.जगद्-आधार-भूता अस्मकम् तु ख.आत्मिका ॥७।७०।११॥
dRSTA sva.jagat-AdhAra-bhUtA_asmakam tu kha.AtmikA ||7|70|11||
एतद् यस्मिन् जगद् यत्र तद् दृषत्वम् जगद् गिरौ ।
etat_yasmin jagat_yatra tat_dRSatvam jagat_girau |
अस्मज् जगत्.पदार्थेषु सन्ति अन्यानि जगन्ति अपि ॥७।७०।१२॥
asmat_jagat.padArtheSu santi_anyAni jaganti_api ||7|70|12||
वयम् तानि न पश्यामो भेद-दृष्टौ स्थिता इमे ।
vayam tAni na pazyAma:_bheda-dRSTau sthitA* ime |
बोध.एकताम् गतास् त्व् आशु पश्यामस् तानि वीक्षणात् ॥७।७०।१३॥
bodha.ekatAm gatA:_tu_Azu pazyAma:_tAni vIkSaNAt ||7|70|13||
घटे पटे वटे कुड्ये खे ऽनले ऽम्भसि तेजसि ।
ghaTe paTe vaTe kuDye khe_anale_ambhasi tejasi |
जगन्ति सन्ति सर्वत्र शिलायामिव सर्वदा ॥७।७०।१४॥
jaganti santi sarvatra zilAyAm iva sarvadA ||7|70|14||
जगत्.नाम मुधा भ्रान्तिः किल स्वप्न.पुर.उपमा ।
jagan.nAma mudhA bhrAnti: kila svapna.pura.upamA |
मिथ्या.एव इयम् क्व नाम असौ चिद्.रूपा अस्त्य् अथ न अस्ति च ॥७।७०।१५॥
mithyA.eva_iyam kva nAma_asau cit.rUpA asti_atha na asti ca ||7|70|15||
परिज्ञाता सती येषाम् एषा चिन्.नभसा एकताम् ।
parijJAtA satI yeSAm eSA cin.nabhasA_ekatAm |
गता ते न विमुह्यन्ति शिष्टास् तु भ्रम-भाजनम् ॥७।७०।१६॥
gatA te na vimuhyanti ziSTA:_tu bhrama-bhAjanam ||7|70|16||
अथ अन्य-धारणा.अभ्यासात् स्व.विराग-वश.उदितम् ।
atha_anya-dhAraNA.abhyAsAt sva.virAga-vaza.uditam |
साधयन्त्य् अर्थम् आत्मीयम् दृष्टस् त्वम् अनया मुने ॥७।७०।१७॥
sAdhayanti_artham AtmIyam dRSTa:_tvam anayA mune ||7|70|17||
इति माया इव दुष्पारा चिच्.छक्तिः परिजृंभते ।
iti mAyA_iva duSpArA cit.zakti: parijRMbhate |
इत्थम् आद्यन्त-रहिता ब्राह्मी शक्तिर् अनामया ॥७।७०।१८॥
ittham Adynta-rahitA brAhmI zakti:_anAmayA ||7|70|18||
प्रवर्तन्ते निवर्तन्ते न इह कार्याणि कानि.चित् ।
pravartante nivartante na_iha kAryANi kAni.cit |
द्रव्य-काल-क्रिया-द्योता चितिस् तपति केवलम् ॥७।७०।१९॥
dravya-kAla-kriyA-dyotA citi:_tapati kevalam ||7|70|19||
देश-काल-क्रिया-द्रव्य-मनो.बुद्ध्य्.आदिकम् त्व् इदम् ।
deza-kAla-kriyA-dravya-mana:.buddhi.Adikam tu_idam |
चिच्.छिला.अङ्गकम् एव एकम् विद्ध्य् अन्=अस्तमय.उदयम् ॥७।७०।२०॥
cit.zilA.aGgakam eva_ekam viddhi_an=astamaya.udayam ||7|70|20||
चिद् एव इयम् शिला.आकाराम् अवतिष्ठति बिभ्रती ।
cit_eva_iyam zilA.AkArAm avatiSThati bibhratI |
अङ्गम् अस्या जगत्.जालम् मरुत: स्पन्दनम् यथा ॥७।७०।२१॥
aGgam asyA* jagaj.jAlam maruta: spandanam yathA ||7|70|21||
विज्ञान-घनम् आत्मानम् जगद् इत्य् अवबुध्यते ।
vijJAna-ghanam AtmAnam jagat_iti_avabudhyate |
अन्-आद्यन्ता अपि स-आद्यन्ता चित्त्वाद् इति गतापि चित् ॥७।७०।२२॥
an.Adi.antA_api sa.Adi.antA cittvAt_iti gatA_api cit ||7|70|22||
चिच्.छिला इयम् अन्.आद्यन्ता स.अद्यन्ता.अस्ति इति बोधतः ।
cit.zilA_iyam an.AdyantA sa.AdyantA_asti_iti bodhata: |
स.आकारा अपि निर्.आकारा जगद् अङ्ग इति संस्थिता ॥७।७०।२३॥
sa.AkArA_api nir.AkArA jagad_aGga_iti saMsthitA ||7|70|23||
यद्वत् स्वप्ने चिद् एव स्वम् रूपम् व्योम एव पत्तनम् ।
yadvat svapne cit_eva svam rUpam vyoma_eva pattanam |
वेत्ति तद्.इदम् वेत्ति पाषाणाम् जगद्-अङ्गकम् ॥७।७०।२४॥
vetti tat. idam vetti pASANAm jagat-aGgakam ||7|70|24||
न सरन्ति इह सरितो_न चक्रम् परिवर्तते ।
na saranti_iha sarita:_na cakram parivartate |
न अर्थाः परिणमन्त्य् अन्तः कचत्य् एतच् चिद्.अम्बरम् ॥७।७०।२५॥
na_arthA: pariNamanti_anta: kacati_etat_cit.ambaram ||7|70|25||
न महाकल्प-कल्पान्त-संविदः संविद्.अम्बरे ।
na mahAkalpa-kalpAnta-saMvida: saMvit-ambare |
संभवन्ति पृथग्.रूपाः पयसि इव पयो.अन्तरम् ॥७।७०।२६॥
sambhavanti pRthag.rUpA: payasi_iva paya:.antaram ||7|70|26||
जगन्ति सन्त्य् एव न सन्ति शान्ते
jaganti santi_eva na santi zAnte
चिद्.अम्बरे सर्व.गत.एक.मूर्तौ ।
cit.ambare sarva.gata.eka.mUrtau |
नभो.अन्तराणि इव महानभो.अन्तः_
nabho.antarANi_iva mahAnabho.antaz_
चित् सन्ति सत्तानि पराम्बराणि ॥७।७०।२७॥
cit santi sattAni parAmbarANi ||7|70|27||
वसिष्ठ तद्गच्छ मुने जगत्स्वम्
vasiSTha tat_gaccha mune jagat svam
त्वम् चासने सम्प्रति शान्तिमेहि ।
tvam ca_Asane samprati zAntim ehi |
बुद्ध्य्.आदि-रूपाणि परम् व्रजन्तु
buddhi.Adi-rUpANi param vrajantu
वयम् बृहद्.ब्रह्मपदम् प्रयामः ॥७।७०।२८॥
vayam bRhat-brahma=padam prayAma: ||7|70|28||
###
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.
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