fm5087 2.je14 The nirvANa of vItahavya.Quitfire .z24

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fm5087 2.je14 The nirvANa of vItahavya.Quitfire .z24

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Oॐm

The nirvANa of vItahavya.Quitfire

vasiShTha said—

एवम् कलितवान् अन्त: प्रशान्त-मननैषण: ।

evam kalitavAn anta: prazAnta-manana-eSaNa: |

शनैर् उच्चारयंस् तारम् प्रणवम् प्राप्त-भूमिक: ॥५।८७।१॥

zanair uccArayaMs tAram praNavam prApta-bhUmika: ||5|87|01||

kalitavAn anta:

prazAnta-manana-eSaNa:

subduing mind's Wishing

zanair uccArayan tAram

praNavam prApta-bhUmika:

having climbed the Ladder of the praNava

~eyv.1,8. (_vIta.havya) who had thus reckoned within, his thinking and seeking calmed (or subdued) and the yogic step (or state of transcendence) won, abandoned the subtle elements of the senses (sound, touch, form, taste and smell), slowly uttering the mystic syllable OM.

~sv.1-2 VASISTHA continued: With all the desires in the mind utterly silenced and having well grounded himself in the plane of non-dual consciousness, sage Vitahavya uttered the holy word OM.

~m.1. O Rama, as one who in possession of his Self and with all thinking completely subsided, he started slowly uttering 'Om' and attaining the various 'bhumikas' (stages) in sequence.

~vlm.1 VASISHTHA Continued:—Then repeating aloud the sacred syllable Om, and reflecting on the Universe contained in it; the sage obtained his internal peace, after he had got rid of his thoughts and was freed from his desires. (The meditation of Om or on presented all existence to his mind, and it is shown in the definition of that word in the Introduction of this book).

~Talk 294: Explaining adhyaropa-apavAdabhyam (superimposition and its elimination), zrI bhagavan pointed out that [dhyAna] turns you inward to the Self; and then according to [vicAra], you know that the world is not apart from the Self. ramaNa.

मात्र.आदि-पाद.भेदेन प्रणवम् सम्.स्मरन्यति: ।

अध्यारोप-अपवादेन स्वरूपम् शुद्धम् अव्ययम् ॥२॥

mAtra.Adi-pAda.bhedena praNavam saMsmaran yati: |

adhyAropa-apavAdena svarUpam zuddham avyayam ||02||

in separate measures praNava is recollected

when the student remembers this praNava

it clears his misconception

its nature is pure and changeless

~vlm. He cogitated on the several matras or moments, which compose the utterance of that mystic syllable ...

रुह् #ruh -> #Aruh -> #adhyAruh -> #adhyAropa m. - (in vedAnta phil) wrong attribution – superimposition (of snake on rope) • #adhyaropa-apavAda - its removal.

~sv. By the total abandonment of all concepts and percepts, he renounced the three worlds.

स-बाह्याभ्यन्तरान् भागान् स्थूलान् सूक्ष्मतरान् अपि ।

sa-bAhya.abhyantarAn_bhAgAn_sthUlAn_sUkSmatarAn_api |

त्रैलोक्य-सम्भवांस्* त्यक्त्वा संकल्प्Âकल्प-कल्पितान् ॥३॥

trailokya-sambhavAn*_tyaktvA sam.kalp-a.kalpa=kalpitAn ||03||

its outer & inner parts

the gross & subtler too

he abandoned

the Triple.World-creation conceptually/nonceptually conceived

~sv. By the total abandonment of all concepts and percepts, he renounced the three worlds.

1~m.2--7 The sage uttered 'Om' with clearly partitioning it into its parts. While uttering in this way he attributed to each phase appropriately the forms of the pure, immutable Eternal. He started discarding the external and internal causes for the subtle and gross formations in the three worlds.

~vlm.3. He abstrcted his mind from his internal and external organs, as also from his grosser and finer feelings and tne sensibilities of his heart and body. He dismissed of whatever there is in the three worlds and converted all his desires to indifference.

तिष्ठnnaक्षुभिtAकारश्चिन्तामणिrivAत्मनि ।

samपूर्ण इव शीताम्शुर्विश्रान्त इव मन्दरH ॥४॥

तिष्ठन्.न्*Âक्षुभित-आकारश् चिन्तामणिर् इव आत्मनि ।

सम्पूर्ण इव शीताम्शुर् विश्रान्त इव मन्दर: ॥४॥

tiSThan_ a.kSubhita-AkAra:_ cintAmaNi:_ iva_ Atmani |

sampUrNa_ iva zIta.amzu:_ vizrAnta_ iva mandara: ||04||

remaining as an untroubled embodiment

a Wishingstone in Self that shines with moonbeams

at rest

like Churnstick.Mountain after all the churning

~vlm. ... as the thoughtful Platonic (chintamani), rapt in his abstraction ...

कुम्भकार.गृहे चक्रम् सम्.रोधित इव भ्रमात् ।

kumbha-kAra-gRhe cakram saMrodhita_ iva bhramAt |

अम्भोधिर् इव सम्पूर्ण-स्तिमित-स्फार-निर्मल: ॥५॥

ambhodhir_iva sampUrNa-stimita-sphAra-nirmala: ||05||

kumbha-kAra-gRhe - in the Potter's studio =

cakram - the wheel =

saMrodhite iva bhramAt - when seeming to stop spinning =

ambhodhir_iva - is like the ocean =

sampUrNa-stimita-sphAra-nirmala: - x.

~sv.5-6 He became utterly quiescent, as when the potter's wheel comes to rest.

~m. He was like a still potter's wheel.

~vlm.5. He was as the motionless wheel of the potter's mill, and as the calm ocean undisturbed by waves and winds.

शान्त-तेजस्-तम: पुञ्ज-विगत-अर्क-इन्दु-तारकम् ।

अधूम-अभ्र-रज:-स्वच्छम् अनन्तम् शरदि_इव खम् ॥६॥

zAnta-tejas-tama: puJja-vigata-arka-indu-tArakam |

adhUma-abhra-raja:-svaccham anantam zaradi_iva kham ||06||

zAnta-tejas-tama: -

x quiet-tejas.Energy=tamas.Darkness:=

puJja-vigata-arka-indu-tArakam -

m puJja-vigata-arka-indu-tAraka =

adhUma-abhra-raja:-svaccham –

m smokeless-cloud-raja:-svaccha =

anantam x

zaradi_iva kham – in autumn like kha.sky.

~vlm.6. His mind was as the clear firmament, without its suit shine and darkness; and his heart was bright, without the light of the sun, moon and stars. His intellect was unclouded by the fumes, dust and cloud of ignorance, and hîs soul was as clear as the autumnal sky. (The gloss points out the combination of many figures in this tetrastich sloka).

~m.2--7 The sage uttered 'Om' with clearly partitioning it into its parts. While uttering in this way he attributed to each phase appropriately the forms of the pure, immutable Eternal. He started discarding the external and internal causes for the subtle and gross formations in the three worlds. He then abided in the Self which was like pure transparent crystal. He was like a Mandara maintain fully in a rest position. He was like a still potter's wheel. He was like the dust free clear sky in autumn. He cast off the fundamental elements composing the senses along with the long thread like sound of 'Om', like wind shedding the fragrance it was bearing.

सह-प्रणव-पर्यन्त-दीर्घ-नि:स्वन-तन्तुना ।

जहाव्_इन्द्रिय-तन्मात्र-जालम् गन्धम्_इव_अनिल: ॥७॥

saha-praNava-paryanta-dIrgha-ni:svana-tantunA |

jahAv_indriya-tanmAtra-jAlam gandham_iva_anila: ||07||

saha-praNava-paryanta-dIrgha-ni:svana-tantunA -

w with.OM-boundary-long-soundless-tantu =

jahau x

indriya-tanmAtra-jAlam x

gandham_iva_anila: - thm perfume like the wind.

~m. He cast off the fundamental elements composing the senses along with the long thread like sound of 'Om', like wind shedding the fragrance it was bearing.

~sv.7-8 By the utterance of the Om he dispelled the webs of sense-organs and their objects, even as wind disperses scent.

~vlm.7. Then raising his voice from the ventricle, to the topmost pranava in the cranium of his head; his mind transcended the region of the sensations, as the wind oversteps the area of fragrance: (which remains below.)

ततो जहौ तमो-मात्रम् प्रतिभातम् इवाम्बरे ।

उत्तिष्ठत् प्रस्फुरद् रूपम् प्राज्ञ: कोपलवम् यथा ॥८॥

tata:_ jahau tama:-mAtram pratibhAtam iva_ambare |

uttiSThat prasphurat_ rUpam prAjJa: kopalavam yathA ||08||

tatas_ jahau - after that he forsook =

tamo-mAtram - the measured dark =

pratibhAtam_iva_ambare - as.if projected on the sky =

uttiSThat_prasphurat_rUpam - a rising emanating form =

prAjJa: kopa-lavam yathA - x.

~eyv.p185.

~vlm.8. His mental darkness then fled from his mind, as the gloom of night is dispelled by the dawning light of morn, and as the percipence of sapience, puts down and extinguishes the sparks of anger in the bosom.

~m.8-14 He then shed the element composing 'tamas' qualities. Then there was light. He shed that also in a trice. Then there was neither darkness nor light. Then he divested himself of the shred of mind still remaining. Then he shed the sentient consciousness still extant a little like the knowledge of an infant. This is the giving up of the objective state of consciousness. Then he attained the state of witness- perception (capability) and became pure existence. Then he entered the deep sleep state and remained still like a mountain. Abiding in that state, he achieved stability in that state. Later he gained the 'turya' state.

प्रतिभातम् ततस्_तेजो निमेष-अर्धम् विचार्य स: ।

जहौ बभूव च तदा न तमो_ न प्रकाशकम् ॥९॥

pratibhAtam tatas_tejo nimeSa-ardham vicArya sa: |

jahau babhUva ca tadA na tamo_ na prakAzakam ||09||

pratibhAtam tata: - projected after that =

tejas.Energy =

nimeSa-ardham vicArya sa: x

jahau - he forsook =

babhUva ca tadA – and became then =

na tamo na prakAzakam – neither dark nor luminous.

~vlm.9. He then beheld the reflexion of a flood of light within himself, which he found to be ceaseless in its brightness; and unlike the light of the luminaries, which is repeatedly succeeded by darkness.

~sv.9-15 He beheld the inner light for just a split second, but renounced that too immediately. He transcended both light and darkness. There remained just a trace of thought-form; this, too, the sage cut asunder in the twinkling of an eye, through the mind. Now the sage remained in the pure infinite consciousness, not modified in the least; it was like the state of consciousness of the just-born infant. He abandoned all objectivity of consciousness and even the slightest movement of consciousness. He crossed the state known as 'pasyanti' and reached the deep sleep consciousness. He continued beyond that, too, and reached the transcendental or turîya consciousness. It is a state of bliss that is not its description, which is both the 'is' and the 'is not', both something and not-something, light and darkness.

ताम्_अवस्थाम्_अथ_आसाद्य मनसा तन्मनस्तृणम् ।

मनाग्.अपि प्रस्फुरितम् निमिष-अर्धाद्_अशातयत् ॥१०॥

tAm_avasthAm_atha_AsAdya manasA tanmanastRNam |

manAg.api prasphuritam nimiSa-ardhAd_azAtayat ||10||

tAm_avasthAm_atha_AsAdya manasA tan_manastRNam x

manAg.api prasphuritam nimiSa-ardhAd_azAtayat - x.

~vlm.10. Having attained to that state of ineffable light, and inextinguishable effulgence; he found his mental powers to be quickly burnt down by its glare as the straws are consumed by the touch of fire.

ततो_अङ्ग सम्.विदम् स्वस्थाम् प्रतिभासम्_उपागताम् ।

सद्यो जात-शिशु-ज्ञान-समान-कलनामलम् ॥११॥

ततो_अङ्ग सम्.विदम् स्वस्थाम् प्रतिभासम्_उपागताम् ।

सद्यो जात-शिशु-ज्ञान-समान-कलनामलम् ॥११॥

tata: aGga sam.vidam svasthAm pratibhAsam_upAgatAm |

sadyo jAta-zizu-jJAna-samAna-kalanAmalam ||11||

tata: aGga sam.vidam svasthAm x

pratibhAsam_upAgatAm - x +

sadya: x

jAta-zizu-jJAna-samAna-kalanAmalam - x.

~vlm.11. In a short time he lost his consciousness of that light, as a new born child loses in no time, its knowledge of whatever it perceives by any of its sensible organs.

~m.8-14 Then he shed the sentient consciousness still extant a little like the knowledge of an infant.

#sadyas

निमेष-अर्ध-अर्ध-भागेन कालेन कलनाम् प्रभु: ।

जहौ चित्तश्_चेत्य-दशाम् स्पन्द-शक्तिम्_इव_अनिल: ॥१२॥

nimeSa-ardha-ardha-bhAgena kAlena kalanAm prabhu: |

jahau cittaz_cetya-dazAm spanda-zaktim_iva_anila: ||12||

nimeSa.ardha-ardha-bhAgena -

w moment.half-half.a.bit =

kAlena - of time =

kalanAm prabhu: - x +

jahau citta:_cetya-dazAm x

spanda-zaktim_iva_anila: - thm vibant energy like fire.

~vlm.12. It was in a twinkling or half of that time, that this sedate sage stopped the course of his thought, as the current wind stops its motion in a moment.

~m. This is the giving up of the objective state of consciousness. Then he attained the state of witness- perception (capability) and became pure existence. Then he entered the deep sleep state and remained still like a mountain. Abiding in that state, he achieved stability in that state. Later he gained the 'turya' state.

पश्यन्ती.पदम्_आसाद्य सत्ता-मात्र-आत्मकम् तत: ।

pazyantI.padam_AsAdya sattA-mAtra-Atmakam tata: |

प्रसुप्त-पदम्_आलम्ब्य तस्थौ गिरिर्_इव_अचल: ॥१३॥

prasupta-padam_Alambya tasthau girir_iva_acala: ||13||

having attained the pazyantI.Visionary state

—his own level of Beingness—

from That +

prasupta-padam_Alambya - having assumed the sleeping state =

tasthau girir_iva_acala: - he sat still like a mountain =

~vlm.13. He then remained as fixed as a rock, with his inattentive and mute gaze on what passed before him; and retained his vitality like a motionless dreamer in his sleep. (Pasyanti in the text means a patient spectator).

~m.8-14 Then he entered the deep sleep state and remained still like a mountain. Abiding in that state, he achieved stability in that state. Later he gained the 'turya' state.

Øtt. लम्ब् #lamb -> #Alamb -> #Alambana: - depending on • hanging from • supporting, sustaining •• (in rhetoric) the connection of a sensation with its cause • the mental exercise practised by the Yogin in endeavouring to realize the gross form of the Eternal •• silent repetition of a prayer [seating the mantra in the Heart *jd] • (with Buddhists) the five attributes of things (apprehended by or connected with the five senses, namely form, sound, smell, taste, and touch). •• *Alambana-pratyaya, the substantial cause, VS1 409 n. •• #Alambya - having supported, sustained - bahi: kumbhakam_Alambya ciram bhUyo na zocyate, y6025.051.

Øtt. #pazyantI - #vak is divided into (1) #parA, (2) #pazyantI, (3) #madhyamA, and (4) #vaikharI. – Talk 398. •-• [There are] four levels or stages of the Word, from the Supreme Word (#parAvAc) ... [to] the "seeing" or "visionary" word (pazyantI), the first dawn of differentiation; the "intermediate" (madhyamA), where duality appears; down to the lowest level of empirical speech called vaikharI "the corporeal", the level of sounds perceived thru the ear, as well as that of the world of objects. – Padoux, "Vac".

तत: सुषुप्त-सम्स्थानम् स्थित्वा स्थित्वा विभुर्_मनाक् ।

tata: suSupta-samsthAnam sthitvA sthitvA vibhur_manAk |

सुषुप्ते स्थैर्यम्_आसाद्य तुर्य-रुपम्_उपाययौ ॥१४॥

suSupte sthairyam_AsAdya turya-rupam_upAyayau ||14||

tata: x

suSupta-samsthAnam sthitvA x

sthitvA vibhu: manAk - x +

suSupte sthairyam_AsAdya x

turya-rupam_upAyayau - x.

~eyv.p185.

~vlm.14. He was next lost in his Susupta-hypnotism, as in the insensibility of his profound sleep; and thereby attained his ultimate felicity of turya, in the retention of his absolute felicity only.

निर्.आनन्दो_ऽपि स.आनन्द: सच्_च_असच्_च_अपि तत्र स: ।

आसीन्_न किंचित्_किंचित्_तत्_प्रकाश-स्तिमितम् यथा ॥१५॥

nir.Anando_'pi sa.Ananda: sac_ca_asac_ca_api tatra sa: |

AsIn_na kiMcit_kiMcit_tat_prakAza-stimitam yathA ||15||

nir.Anando_'pi sa.Ananda:

sac_ca_asac_ca_api tatra sa:

AsIn_na kiMcit_kiMcit_tat_prakAza-stimitam yathA

~vlm.15. He was joyous in his joylessness, and was alive without his liveliness; he remained as something in his nothingness, and was blazing amidst obscurity. (His soul shone forth amidst the gloom of his mind).

~m.15-17 . In that state he was without joy and yet he was with bliss. He had no existence yet he was existing in his Self. He had no form yet he was in his own form of Self. He was not transcendent and yet he was transcendent. He attained that indescribable state where it is said 'this is not, this is not'. He became that equal Brahman, the Vast.

अ-चिन्मये चिन्मयम् च "नेति नेति" यद्_उच्यते ।

ततस्_तत्_सम्.बभूव_असौ यद्_गिराम्_अप्य्_अगोचर: ॥१६॥

a-cinmaye cinmayam ca "neti neti" yad_ucyate |

tatas_tat_sambabhUva_asau yad_girAm_apy_agocara: ||16||

a-cinmaye cinmayam ca

"neti neti" yad_ucyate

tatas_tat_sambabhUva_asau yad_girAm_apy_agocara:

~sv.16 It is full of non-consciousness and (objectless) consciousness, it can only be indicated by negation (not this, not this). He became that which is beyond description.

~vlm.16. He was intelligent in his spirit, without the intelligence of the senses; and was as the Sruti says, neither this nor that nor the one or the other. He therefore became that which no words can express.

= >cetyAbhAvAd acinmayam svataz_cid eva cinmayam< Comm

तद्_असौ सुसमम् स्फारम् पदम् परम-पावनम् ।

सर्व-भाव-अन्तर-गतम्_अभूत्_सर्व-विवर्जितम् ॥१७॥

tad_asau susamam sphAram padam parama-pAvanam |

sarva-bhAva-antara-gatam_abhUt_sarva-vivarjitam ||17||

tad_asau susamam sphAram padam parama-pAvanam

sarva-bhAva-antara-gatam abhUt_sarva-vivarjitam

~vlm.17. He became that transparent substance, which is transcendentally pure and purifying; and was that all pervasive something, which is corporate with nothing.

~sv.17-24 That state is the void, Brahman, consciousness, the Purusa of the Sankhya, Isvara of the yogi, Siva, time, Atman or self, non-self, the middle, etc., of the mystics holding different views. It is that state which is established as the truth by all these scriptural viewpoints, that which is all — in that the sage remained firmly established.

= tad asau su-samam sphAram padam parama-pAvanam | sarva-bhAva-antara-gatam abhUt sarva-vivarjitam = >x< Comm

यच् छून्य-वादिनाम् शून्यम् ब्रह्म ब्रह्म-विदाम् वरम् ।

yat_ zUnya-vAdinAm zUnyam brahma brahma-vidAm varam |

विज्ञान-मात्रम् विज्ञान-विदाम् यद् अमलम् पदम् ॥१८॥

vijJAna-mAtram vijJAna-vidAm yad_amalam padam ||18||

what the Void.philosophers call "shUnya.Void"

is the brahman.Immensity of the best brahma-ists

when jnAna.Wisdom is measured.out by the vijnAna.philosophers

it is their pure state

~vlm.18. ... the vacuum of Vacuists, and the brahmA of the Brahmists ....

~m. ... For advocates of 'Sunyavada', that state is 'void' state. For some it is Brahmic state. For Vijnana protagonists it is vijnana state...

पुरुष: सांख्य-दृष्टीणाम्_ईश्वरो योग.वादिनाम् ।

शिव: शशि-कलाङ्कानाम् काल: काल-एक-वादिनाम् ॥१९॥

puruSa: sAMkhya-dRSTINAm_Izvaro yoga.vAdinAm |

ziva: zazi-kalAGkAnAm kAla: kAla-eka-vAdinAm ||19||

puruSa: sAMkhya-dRSTINAm

"puruSa" in the view of the sAmkhya.s,

Izvaro yoga.vAdinAm

"Izvara" for the yoga School;

ziva: zazi-kalAGkAnAm kAla: kAla-eka-vAdinAm

~vwv.1181/5.87.19. It is #puruSa (or the Soul) for those having the view of the #sAMkhyA (philosophers), #Izvara (or God) for the teachers of Yoga, #ziva for the worshippers of Shiva and Time for those asserting only Time (as Reality).

~vlm.19. He became like the Purusha or spirit of the Sankhya materialists, and the Iswara of Yoga philosophers; he was alike the Siva of the Sivites, bearing the mark of the crescent moon on their foreheads, and as the Time of Timeists.

~m.18-20 . He attained that Supreme State which is described severally by several philosophical streams. For advocates of 'Sunyavada', that state is 'void' state. For some it is Brahmic state. For Vijnana protagonists it is vijnana state. For sankhyas it is Purusha state. For yoga philosophers it is the state of Iswara. For 'jivanmuktas' it is all-form.

आत्म-आत्मनस्_तद्_विदुषाम् नैरात्म्यम् तादृश-आत्मनाम् ।

माध्यामिकानाम् च सर्वम् सुसम-चेतसाम् ॥२०॥

Atma-Atmanas_tad_viduSAm nairAtmyam tAdRza-AtmanAm |

mAdhyAmikAnAm ca sarvam susama-cetasAm ||20||

Atma-Atmanas_tad_viduSAm

nairAtmyam tAdRza-AtmanAm

mAdhyAmikAnAm ca

and fo the mAdhyamika.s

sarvam susama-cetasAm

~vwv.1182/5.87.20. It is the Self for the knowers of the Self, absence of Selfhood for those who think like that, the middle state for the #mAdhyamika-s (a schoolof Buddhist philosophers) and the All for those whose minds are peretly equal.

~vlm.20. He was the same with the soul of souls of the Psychologists, and as no soul of Physicists; he was similar to the Midst or Midmost of the Mádhamikas (i.e. having no beginning nor end), and the All of the even-minded Pantheists.

यत् सर्व-शास्त्र-सिद्धान्तो यत्_सर्व-हृदय-अनुगम् ।

yat sarva-zAstra-siddhAnto yat_sarva-hRdaya-anugam |

यत् सर्वम् सर्व.गम् सार्वम् यत्_तत्_तत्-सद् असौ स्थित: ॥२१॥

yat sarvam sarva.gam sArvam yat_tat_tat-sad asau sthita: ||21||

yat sarva-zAstra-siddhAnto - what every shAstra concludes =

yat_sarva-hRdaya-anugam - what every Heart goes.after +

yat sarvam - what is All =

sarva.gam sArvam - all-going All =

yat tat - which is That =

tat sad asau sthita: - that is Being situated here.

~vlm.21. He was identified with the main Truth of every religion, and the essence of all creeds; and was self-same with the All essential and Universal Reality.

~m.21 He was splendourously radiant in that all immanent, all-Self and enunciated by all scriptures and 'sastras'.

यद् अनुत्तम-नि:स्पन्दम् दीप्यते तेजसाम्_अपि ।

स्वानुभूत्या_एक-मात्रम् यद् यत् तत् तत्-सद् असौ स्थित: ॥२२॥

yad anuttama-ni:spandam dIpyate tejasAm_api |

svAnubhUtyA_eka-mAtram yad yat tat tat-sad asau sthita: ||22||

yad anuttama-ni:spandam x

dIpyate tejasAm api x

sva-anubhUtya-eka-mAtram yat x

yat tat - which is That =

tat sad asau sthita: - that is Being situated here.

~m.22 That state was always inactive, self-luminous and illuminates all light giving objects like Sun etc.

~vlm.22. He was identic with the pre-eminent and unimpaired light, which is seen in all lightsome bodies; and was one with the inward light, which he perceived to be glowing within himself.

यद् एकम् चाप्य् अनेकम् च साञ्जनम् च निरञ्जनम् ।

yat_ ekam ca_ api_ an.ekam ca sa.aJjanam ca nir.aJjanam |

यत् सर्वम् चाप्य् असर्वं च यत्-तत् तत्-सद् असौ स्थित: ॥२३॥

yat sarvam ca_ apy_ a.sarvam ca yat-tat tat-sat_ asau sthita: ||23||

both the One & the not-One too

painted o&r plain

what is All and yet not.All also

what is that That is Being

situated here

...

~m.23 He was in that state of Alone but multiple depending on the support characteristies.

~vlm.23. He became the very thing which is one and many, and which is all yet nothing. Which is simple and combined with all, and which is that which is Tat Sat.

अजम्_अजरम्_अनाद्य्_अनेकम्_एकम् पदम्

अमलम् सकलम् च निष्कलम् च

स्थित_ इति स तदा नभ:-स्व-रूपाद् अपि

विमल-स्थितिर् ईश्वर: क्षणेन ॥२४॥

ajam_ajaram_anAdy_anekam_ekam padam

amalam sakalam ca niSkalam ca

sthita_ iti sa tadA nabha:-sva-rUpAd api

vimala-sthitir Izvara: kSaNena ||24||

a-jam a-jaram -

...

unborn, unaging, =

an-Ady an-ekam – without beginning, without the One, = =

ekam padam a-malam - one immaculate state =

sa-kalam ca niS-kalam ca - partite & impartite =

sthita: - existent =

iti sa: - so he was =

tadA – at that time =

nabha:svarUpAt - than the nature of spacious sky =

api vimala-sthiti: - even more stainless state =

Izvara: kSaNena – Lord.Ishvara in.a.flash.

~m.24 Thus Vitahavya was in that supreme state which is free of all birth cycles and impurities. He was in the form of consciousness ether. Even so in a trice he could become Iswara, the Lord.

~vlm.24. In short he remained as the one undecaying and without its beginning, which is one and many, and simple without its parts. Which is purer than the pure ether, and which is the Lord God of all.

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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FM.5.87

THE NIRVÂNA OF VÎTAHAVYA.QUITFIRE

VASISHTHA THE PLENTIFUL declared–

एवम् कलितवान् अन्तः प्रशान्त*मनन*एषणः ।

evam kalitavAn anta: prazAnta*manana*eSaNa: |

शनैर्_उच्चारयंस्*तारम् प्रणवम् प्राप्त*भूमिकः ॥५।८७।१॥

zanai:_uccArayan*tAram praNavam prApta*bhUmika: ||5|87|1||

kalita.impelled/formed/furnished.with.vAn.like antar.inner/within prazAnta.quieted*manana.thinking*eSaNa*: subduing mind's Wishing

zanais* uccArayan* tAra*m praNava*m prApta.gotten*bhUmika:

having climbed the Ladder of the praNava

eSaNa

zanais

uccArayan

tAra

praNava

bhUmika

*eyv.1,8. (vIta.havya) who had thus reckoned within, his thinking and seeking calmed (or subdued) and the yogic step (or state of transcendence) won, abandoned the subtle elements of the senses (sound, touch, form, taste and smell), slowly uttering the mystic syllable OM.

*sv.1*2 VASISTHA continued: With all the desires in the mind utterly silenced and having well grounded himself in the plane of non*dual consciousness, sage Vitahavya uttered the holy word OM.

*Murty.1. O Rama, as one who in possession of his Self and with all thinking completely subsided, he started slowly uttering 'Om' and attaining the various 'bhumikas' (stages) in sequence.

*vlm.1 VASISHTHA Continued:—Then repeating aloud the sacred syllable Om, and reflecting on the Universe contained in it; the sage obtained his internal peace, after he had got rid of his thoughts and was freed from his desires. (The meditation of Om or on presented all existence to his mind, and it is shown in the definition of that word in the Introduction of this book).

*Talk 294: Explaining adhyaropa*apavAdabhyam (superimposition and its elimination), zrI bhagavan pointed out that [dhyAna] turns you inward to the Self; and then according to [vicAra], you know that the world is not apart from the Self. ramaNa.

मात्र.आदि*पाद.भेदेन प्रणवम् संस्मरन् यतिः ।

mAtra.Adi*pAda.bhedena praNavam saMsmaran yati: |

अध्यारोप*अपवादेन स्वरूपम् शुद्धम् अव्ययम् ॥५।८७।२॥

adhyAropa*apavAdena svarUpam zuddham avyayam ||5|87|2||

in separate measures praNava is recollected

when the student remembers this praNava

it clears his misconception

its nature is pure and changeless

mAtra.Adi*pAda.bhedena praNavam saMsmaran yati: |

adhyAropa*apavAdena svarUpam zuddham avyayam ||5|87|2||

*vlm. He cogitated on the several matras or moments, which compose the utterance of that mystic syllable ...

##ruh * #Aruh * #adhyAruh * #adhyAropa m. * (in vedAnta phil) wrong attribution – superimposition (of snake on rope) • #adhyaropa*apavAda * its removal.

स*बाह्य.अभ्यन्तरान् भागान् स्थूलान् सूक्ष्मतरान् अपि ।

sa*bAhya.abhyantarAn bhAgAn sthUlAn sUkSmatarAn api |

त्रैलोक्य*सम्भवाMs*त्यक्त्वा संकल्पाकल्प=कल्पितान् ॥५।८७।३॥

trailokya*sambhavAn*tyaktvA saMkalpAkalpa=kalpitAn ||5|87|3||

its outer & inner parts

the gross & subtler too

he abandoned

the Triple.World*creation conceptually/nonceptually conceived

sa*bAhya.abhyantara,an bhAga.an sthUla.an sUkSmatara.an api + trailokya*sambhavAn*tyaktvA saMkalpa.akalpa=kalpita.an

*sv. By the total abandonment of all concepts and percepts, he renounced the three worlds.

*vlm.3. He abstrcted his mind from his internal and external organs, as also from his grosser and finer feelings and tne sensibilities of his heart and body. He dismissed of whatever there is in the three worlds and converted all his desires to indifference.

तिष्ठन्न् अक्षुभित*आकारश् चिन्तामणिर् इव_आत्मनि ।

tiSThan_a.kSubhita*AkAra:_cintAmaNi:_iva_Atmani |

सम्पूर्ण* इव शीत.अम्शुर् विश्रान्त* इव मन्दरः ॥५।८७।४॥

sampUrNa* iva zIta.amzu:_vizrAnta* iva mandara: ||5|87|4||

remaining as an untroubled embodiment

a Wishingstone in Self that shines with moonbeams

at rest

like Churnstick.Mountain after all the churning

tiSThan.resting/remaining a.kSubhita*AkAra.formation/embodiment: cintAmaNi*: iva.like/as.if whin the Atma.self/Self\soul.ni + sampUrNa* iva.like/as.if zIta.cool.aMzu.piece\ray: vizrAnta.resting/in.repose* iva.like/as.if Mount.Mandara:

akSubhita

sampUrNa

*vlm.4 He remained unmoved in his body, and like the thoughtful touchstone, rapt in his abstraction. He was full in himself like the full moon and as still as Mount Mandara after its churning was over. ... as the thoughtful Platonic (chintamani), rapt in his abstraction ...

कुम्भ*कार*गृहे चक्रम् संरोधित* इव भ्रमात् ।

kumbha*kAra*gRhe cakram saMrodhita* iva bhramAt |

अम्भोधिर् इव सम्पूर्ण*स्तिमित*स्फार*निर्मलः ॥५।८७।५॥

ambhodhi:_iva sampUrNa*stimita*sphAra*nirmala: ||5|87|5||

kumbha*kA'ra*gRha.house.i * in the Potter's studio = cakra.wheel/discus.m * the wheel = saMrodhita*i iva.like/as.if from/thru bhrama.confusion/error.at * when seeming to stop spinning = ambhodhi.waterthink/sea: iva * is like the ocean = sampUrNa*stimita*sphAra.expanding*nirmala.spotless/taintless: *.

~*kumbha.pot

kAra

saMrodhita

sampUrNa

stimita

*sv.5*6 He became utterly quiescent, as when the potter's wheel comes to rest.

*Murty. He was like a still potter's wheel.

*vlm.5. He was as the motionless wheel of the potter's mill, and as the calm ocean undisturbed by waves and winds.

शान्त*तेजस्*तमः पुञ्ज*विगत*अर्क*इन्दु*तारकम् ।

zAnta*teja:tama: puJja*vigata*arka*indu*tArakam |

अधूम*अभ्र*रजःस्वच्छम् अनन्तम् शरदि_इव खम् ॥५।८७।६॥

adhUma*abhra*raja:svaccham anantam zaradi_iva kham ||5|87|6||

zAnta.quiet/calm*tejas.heat/fire/light\vigour\energy/semen*tamas.dark: *

x quiet*tejas.Energy=tamas.Darkness:=

puJja

*vigata.gone.away*arka.sun/star*indu.moon*tArakA.star/eye.pupil.m * m

*adhUma.smokeles *abhra.raincloud*

rajas

*svaccha.very.clear.m – ananta. boundless/endless.m whin the zarad.autumn.i iva.like/as.if kha.(personal)sky.m – in autumn like kha.sky

rajas

*vlm.6. His mind was as the clear firmament, without its suit shine and darkness; and his heart was bright, without the light of the sun, moon and stars. His intellect was unclouded by the fumes, dust and cloud of ignorance, and hîs soul was as clear as the autumnal sky. (The gloss points out the combination of many figures in this tetrastich sloka).

*Murty.2**7 The sage uttered 'Om' with clearly partitioning it into its parts. While uttering in this way he attributed to each phase appropriately the forms of the pure, immutable Eternal. He started discarding the external and internal causes for the subtle and gross formations in the three worlds. He then abided in the Self which was like pure transparent crystal. He was like a Mandara maintain fully in a rest position. He was like a still potter's wheel. He was like the dust free clear sky in autumn. He cast off the fundamental elements composing the senses along with the long thread like sound of 'Om', like wind shedding the fragrance it was bearing.

सह*प्रणव*पर्यन्त*दीर्घ*निःस्वन*तन्तुना ।

saha*praNava*paryanta*dIrgha*ni:svana*tantunA |

जहाव्_इन्द्रिय*तन्मात्र*जालम् गन्धम् इव_अनिलः ॥५।८७।७॥

jahau_indriya*tanmAtra*jAlam gandham iva_anila: ||5|87|7||

by/with the sahasra.thousand*praNava*paryanta*dIrgha.long*ni:svana*tantu.nA * w with.OM*boundary*long*soundless*tantu = jahau* indriya.sense.organ*tanmAtra*jAla.network.m gandha*m iva.like/as.if anila: * thm perfume like the wind

praNava

paryanta

ni:svana

tantu

jahau

tanmAtra

gandha

anila

*Murty. He cast off the fundamental elements composing the senses along with the long thread like sound of 'Om', like wind shedding the fragrance it was bearing.

*sv.7*8 By the utterance of the Om he dispelled the webs of sense*organs and their objects, even as wind disperses scent.

*vlm.7. Then raising his voice from the ventricle, to the topmost pranava in the cranium of his head; his mind transcended the region of the sensations, as the wind oversteps the area of fragrance: (which remains below.)

ततो_जहौ तमोमात्रम् प्रतिभातम् इव_अम्बरे ।

tata:_jahau tama:mAtram pratibhAtam iva_ambare |

उत्तिष्ठत् प्रस्फुरद्_रूपम् प्राज्ञः कोप*लवम् यथा ॥५।८७।८॥

uttiSThat prasphurat_rUpam prAjJa: kopa*lavam yathA ||5|87|8||

tatas.therefore/re.that_jahau* after that he forsook = tamas.dark*mAtra.measure/unit.m * the measured dark =

pratibhAta.m iva.like/as.if whin the ambara.sky.i * as.if projected on the sky =

uttiSThat* prasphurat*

rUpa.form.m * a rising emanating form =

prAjJa*: kopa**lava.m yathA *.

jahau

pratibhAta

uttiSThat

prasphurat

prAjJa

kopa

lava

*eyv.p185.

*vlm.8. His mental darkness then fled from his mind, as the gloom of night is dispelled by the dawning light of morn, and as the percipence of sapience, puts down and extinguishes the sparks of anger in the bosom.

*Murty.8*14 He then shed the element composing 'tamas' qualities. Then there was light. He shed that also in a trice. Then there was neither darkness nor light. Then he divested himself of the shred of mind still remaining. Then he shed the sentient consciousness still extant a little like the knowledge of an infant. This is the giving up of the objective state of consciousness. Then he attained the state of witness* perception (capability) and became pure existence. Then he entered the deep sleep state and remained still like a mountain. Abiding in that state, he achieved stability in that state. Later he gained the 'turya' state.

प्रतिभातम् ततस्_तेजो निमेष*अर्धम् विचार्य सः ।

pratibhAtam tata:_teja:_nimeSa*ardham vicArya sa: |

जहौ बभूव च तदा न तमो_न प्रकाशकम् ॥५।८७।९॥

jahau babhUva ca tadA na tama:_na prakAzakam ||5|87|9||

pratibhAtam tata: * projected after that =

tejas.Energy =

nimeSa*ardham vicArya sa:

jahau * he forsook =

babhUva ca tadA – and became then =

na tamo na prakAzakam – neither dark nor luminous.

*vlm.9. He then beheld the reflexion of a flood of light within himself, which he found to be ceaseless in its brightness; and unlike the light of the luminaries, which is repeatedly succeeded by darkness.

*sv.9*15 He beheld the inner light for just a split second, but renounced that too immediately. He transcended both light and darkness. There remained just a trace of thought*form; this, too, the sage cut asunder in the twinkling of an eye, through the mind. Now the sage remained in the pure infinite consciousness, not modified in the least; it was like the state of consciousness of the just*born infant. He abandoned all objectivity of consciousness and even the slightest movement of consciousness. He crossed the state known as 'pasyanti' and reached the deep sleep consciousness. He continued beyond that, too, and reached the transcendental or turîya consciousness. It is a state of bliss that is not its description, which is both the 'is' and the 'is not', both something and not*something, light and darkness.

ताम् अवस्थाम् अथ_आसाद्य मनसा तन्मनस्_तृणम् ।

tAm avasthAm atha_AsAdya manasA tanmana:_tRNam |

मनाग्.अपि प्रस्फुरितम् निमिष*अर्धाद्_अशातयत् ॥५।८७।१०॥

manAk.api prasphuritam nimiSa*ardhAt_azAtayat ||5|87|10||

tam.him/it avasthA.conditioned.state.m atha.next AsAdya>.2B.attained

manasA.mentally tat.hit/that manas.Mind.tRNa.grass/straw.m

manAg*api.even/tho prasphurita*m nimiSa*ardha.half.ad azAtayat

*vlm.10. Having attained to that state of ineffable light, and inextinguishable effulgence; he found his mental powers to be quickly burnt down by its glare as the straws are consumed by the touch of fire.

#zad * *azAtayat * third person singular present causative imperfect class parasmaipada

ततो ऽङ्ग संविदम् स्वस्थाम् प्रतिभासम् उपागताम् ।

tata:_aGga saMvidam svasthAm pratibhAsam upAgatAm |

सद्यो जात*शिशु*ज्ञान*समान*कलनामलम् ॥५।८७।११॥

sadya:_jAta*zizu*jJAna*samAna*kalanAmalam ||5|87|11||

tata: aGga saMvidam svasthAm pratibhAsam upAgatAm +

sadya: jAta*zizu*jJAna*samAna*kalanAmalam

*vlm.11. In a short time he lost his consciousness of that light, as a new born child loses in no time, its knowledge of whatever it perceives by any of its sensible organs.

*Murty.8*14 Then he shed the sentient consciousness still extant a little like the knowledge of an infant.

निमेष*अर्ध*अर्ध*भागेन कालेन कलनाम् प्रभुः ।

nimeSa*ardha*ardha*bhAgena kAlena kalanAm prabhu: |

जहौ चित्तश्_चेत्य*दशाम् स्पन्द*शक्तिम् इव_अनिलः ॥५।८७।१२॥

jahau citta:_cetya*dazAm spanda*zaktim iva_anila: ||5|87|12||

nimeSa.ardha*ardha*bhAgena *

w moment.half*half.a.bit =

kAlena * of time =

kalanAm prabhu: * +

jahau citta:_cetya*dazAm

spanda*zaktim iva_anila: * thm vibant energy like fire.

*vlm.12. It was in a twinkling or half of that time, that this sedate sage stopped the course of his thought, as the current wind stops its motion in a moment.

*Murty. This is the giving up of the objective state of consciousness. Then he attained the state of witness* perception (capability) and became pure existence. Then he entered the deep sleep state and remained still like a mountain. Abiding in that state, he achieved stability in that state. Later he gained the 'turya' state.

पश्यन्ती.पदम् आसाद्य सत्ता*मात्र*आत्मकम् ततः ।

pazyantI.padam AsAdya sattA*mAtra*Atmakam tata: |

प्रसुप्त*पदम् आलम्ब्य तस्थौ गिरिर् इव_अचलः ॥५।८७।१३॥

prasupta*padam Alambya tasthau giri:_iva_acala: ||5|87|13||

having attained the pazyantI.Visionary state

—his own level of Beingness—

from That +

prasupta*padam Alambya * having assumed the sleeping state =

tasthau girir_iva_acala: * he sat still like a mountain =

*vlm.13. He then remained as fixed as a rock, with his inattentive and mute gaze on what passed before him; and retained his vitality like a motionless dreamer in his sleep. (Pasyanti in the text means a patient spectator).

*Murty.8*14 Then he entered the deep sleep state and remained still like a mountain. Abiding in that state, he achieved stability in that state. Later he gained the 'turya' state.

##lamb * #Alamb * #Alambana: * depending on • hanging from • supporting, sustaining •• (in rhetoric) the connection of a sensation with its cause • the mental exercise practised by the Yogin in endeavouring to realize the gross form of the Eternal •• silent repetition of a prayer [seating the mantra in the Heart *jd] • (with Buddhists) the five attributes of things (apprehended by or connected with the five senses, namely form, sound, smell, taste, and touch). •• *Alambana*pratyaya, the substantial cause, VS1 409 n. •• #Alambya * having supported, sustained * bahi: kumbhakam Alambya ciram bhUyo na zocyate, y6025.051.

***vAk * *pazyantI * #vak is divided into (1) *parA, (2) *pazyantI, (3) *madhyamA, and (4) *vaikharI. Talk 398. •*• [There are] four levels or stages of the Word, from the Supreme Word (#parAvAc) ... [to] the "seeing" or "visionary" word (pazyantI), the first dawn of differentiation; the "intermediate" (madhyamA), where duality appears; down to the lowest level of empirical speech called vaikharI "the corporeal", the level of sounds perceived thru the ear, as well as that of the world of objects. Padoux, "Vac".

ततः सुषुप्त*संस्थानम् स्थित्वा स्थित्वा विभुर् मनाक् ।

tata: suSupta*saMsthAnam sthitvA sthitvA vibhu:_manAk |

सुषुप्ते स्थैर्यम् आसाद्य तुर्य*रुपम् उपाययौ ॥५।८७।१४॥

suSupte sthairyam AsAdya turya*rupam upAyayau ||5|87|14||

tata:

suSupta*saMsthAnam sthitvA

sthitvA vibhu: manAk * +

suSupte sthairyam AsAdya

turya*rupam upAyayau *.

*eyv.p185.

*vlm.14. He was next lost in his Susupta*hypnotism, as in the insensibility of his profound sleep; and thereby attained his ultimate felicity of turya, in the retention of his absolute felicity only.

निर्.आनन्दो ऽपि स.आनन्दः सच्_च_असच्_च_अपि तत्र सः ।

nir.Ananda:_api sa.Ananda: sat_ca_asat_ca_api tatra sa: |

आसीन् न किम्चित् किम्चित् तत् प्रकाश*स्तिमितम् यथा ॥५।८७।१५॥

AsIt_na kiMcit kiMcit tat prakAza*stimitam yathA ||5|87|15||

nir.Ananda:_api sa.Ananda: sac_ca_asac_ca_api tatra sa: + AsIn_na kiMcit_kiMcit_tat_prakAza*stimitam yathA

*vlm.15. He was joyous in his joylessness, and was alive without his liveliness; he remained as something in his nothingness, and was blazing amidst obscurity. (His soul shone forth amidst the gloom of his mind).

*Murty.15*17 . In that state he was without joy and yet he was with bliss. He had no existence yet he was existing in his Self. He had no form yet he was in his own form of Self. He was not transcendent and yet he was transcendent. He attained that indescribable state where it is said 'this is not, this is not'. He became that equal Brahman, the Vast.

अ*चिन्मये चिन्मयम् च "नेति नेति" यद् उच्यते ।

a*cinmaye cinmayam ca "neti neti" yat_ucyate |

ततस् तत् सम्बभूव_असौ यद्_गिराम् अप्य्_अगोचरः ॥५।८७।१६॥

tata:_tat_sambabhUva_asau yat_girAm api_agocara: ||5|87|16||

a*cinmaye in non.Conscious mode

cinmayam ca and the Conscious mode

"neti neti" yad_ucyate which is said.to.be "not.So not.So"

tata: thus/from.that

tat_sambabhUva that became

asau yad_girAm apy_agocara: this which is inexpressible in words

*sv.16 It is full of non*consciousness and (objectless) consciousness, it can only be indicated by negation (not this, not this). He became that which is beyond description.

*vlm.16. He was intelligent in his spirit, without the intelligence of the senses; and was as the Sruti says, neither this nor that nor the one or the other. He therefore became that which no words can express.

= >cetyAbhAvAd acinmayam svata:_cid eva cinmayam< Comm

तद् असौ सुसमम् स्फारम् पदम् परम*पावनम् ।

tat_asau susamam sphAram padam parama*pAvanam |

सर्व.भाव*अन्तर*गतम् अभूत् सर्व*विवर्जितम् ॥५।८७।१७॥

sarva*bhAva*antara*gatam abhUt sarva*vivarjitam ||5|87|17||

tad_asau susamam sphAram padam parama*pAvanam + sarva*bhAva*antara*gatam abhUt_sarva*vivarjitam

*vlm.17. He became that transparent substance, which is transcendentally pure and purifying; and was that all pervasive something, which is corporate with nothing.

*sv.17*24 That state is the void, Brahman, consciousness, the Purusa of the Sankhya, Isvara of the yogi, Siva, time, Atman or self, non*self, the middle, etc., of the mystics holding different views. It is that state which is established as the truth by all these scriptural viewpoints, that which is all — in that the sage remained firmly established.

= tad asau su*samam sphAram padam parama*pAvanam | sarva*bhAva*antara*gatam abhUt sarva*vivarjitam = >x< Comm

यच्* छून्य*वादिनाम् शून्यम् ब्रह्म ब्रह्म*विदाम् वरम् ।

yat* zUnya*vAdinAm zUnyam brahma brahma*vidAm varam |

विज्ञान*मात्रम् विज्ञान*विदाम् यद् अमलम् पदम् ॥५।८७।१८॥

vijJAna*mAtram vijJAna*vidAm yat_amalam padam ||5|87|18||

what the Void.philosophers call "shUnya.Void"

is the brahman.Immensity of the best brahma*ists

when jnAna.Wisdom is measured.out by the vijnAna.philosophers

it is their pure state

yat_zUnya*vAdinAm zUnyam brahma brahma*vidAm varam + vijJAna*mAtram vijJAna*vidAm yat_amalam padam

...

*vlm.18. ... the vacuum of Vacuists, and the brahmA of the Brahmists ....

*Murty. ... For advocates of 'Sunyavada', that state is 'void' state. For some it is Brahmic state. For Vijnana protagonists it is vijnana state...

* RKhare – With regard to the Absolute Reality, the author of the Yogavāsiṣṭha says that it is the same, “that’s called Śūnya by the Śūnya*vādins, Brahman by the Brahma*vids, Puruṣa by the Sāṁhkya thinkers Iśvara by the followers of the Yoga school, Śiva by the Śaivas, Time by those who believe Time to be the only Reality, the Self by those who think the Self to be so, Non*self by the philosophers who do not believe in the reality of the Self, Madhyama by the Mādhyamikas, and the All by those who have a vision of equality all around (YV 5. 87.18*20). Again note that these YV passages are essentially same as in MU 5.88.17*19).

पुरुषः सांख्य*दृष्टीणाम् ईश्वरो योग.वादिनाम् ।

puruSa: sAMkhya*dRSTINAm Izvara:_yoga.vAdinAm |

शिवः शशि*कलाङ्कानाम् कालः काल*एक*वादिनाम् ॥५।८७।१९॥

ziva: zazi*kalAGkAnAm kAla: kAla*eka*vAdinAm ||5|87|19||

puruSa: sAMkhya*dRSTINAm

"puruSa" in the view of the sAmkhya.s,

Izvaro yoga.vAdinAm ziva:

"Lord *shiva" for the yoga School;

zazi*kalAGkAnAm kAla: kAla*eka*vAdinAm

*vwv.1181/5.87.19. It is #puruSa (or the Soul) for those having the view of the #sAMkhyA (philosophers), #Izvara (or God) for the teachers of Yoga, #ziva for the worshippers of Shiva and Time for those asserting only Time (as Reality).

*vlm.19. He became like the Purusha or spirit of the Sankhya materialists, and the Iswara of Yoga philosophers; he was alike the Siva of the Sivites, bearing the mark of the crescent moon on their foreheads, and as the Time of Timeists.

*Murty.18*20 . He attained that Supreme State which is described severally by several philosophical streams. For advocates of 'Sunyavada', that state is 'void' state. For some it is Brahmic state. For Vijnana protagonists it is vijnana state. For sankhyas it is Purusha state. For yoga philosophers it is the state of Iswara. For 'jivanmuktas' it is all*form.

आत्म*आत्मनस् तद् विदुषाम् नैरात्म्यम् तादृश*आत्मनाम् ।

Atma*Atmana:_tat_viduSAm nairAtmyam tAdRza*AtmanAm |

मध्यम् माध्यामिकानाम् च सर्वम् सुसम*चेतसाम् ॥५।८७।२०॥

madhyam mAdhyAmikAnAm ca sarvam susama*cetasAm ||5|87|20||

Atma*Atmanas_tad_viduSAm

nairAtmyam tAdRza*AtmanAm

madhyam

mAdhyAmikAnAm ca

and fo the mAdhyamika.s

sarvam susama*cetasAm

*vwv.1182/5.87.20. It is the Self for the knowers of the Self, absence of Selfhood for those who think like that, the middle state for the #mAdhyamika*s (a schoolof Buddhist philosophers) and the All for those whose minds are peretly equal.

*vlm.20. He was the same with the soul of souls of the Psychologists, and as no soul of Physicists; he was similar to the Midst or Midmost of the Mádhamikas (i.e. having no beginning nor end), and the All of the even*minded Pantheists.

यत् सर्व*शास्त्र*सिद्धाnto यत्_सर्व*हृदय*अनुगम् ।

yat sarva*zAstra*siddhAnta:_yat_sarva*hRdaya*anugam |

यत् सर्वम् सर्वगम् सार्वम् यत् तत् तत्*सद् असौ स्थितः ॥५।८७।२१॥

yat sarvam sarva.gam sArvam yat_tat_tat*sad asau sthita: ||5|87|21||

yat sarva*zAstra*siddhAnto * what every shAstra concludes =

yat_sarva*hRdaya*anugam * what every Heart goes.after +

yat sarvam * what is All =

sarva.gam sArvam * all*going All =

yat tat * which is That =

tat sad asau sthita: * that is Being situated here.

*vlm.21. He was identified with the main Truth of every religion, and the essence of all creeds; and was self*same with the All essential and Universal Reality.

*Murty.21 He was splendourously radiant in that all immanent, all*Self and enunciated by all scriptures and 'sastras'.

यद् अनुत्तम*निःस्पन्दम् दीप्यते तेजसाम् अपि ।

yat_anuttama*ni:spandam dIpyate tejasAm api |

स्वानुभूत्या_एक*मात्रम् यद् यत् तत् तत्*सद् असौ स्थितः ॥५।८७।२२॥

sva.anubhUtyA_eka*mAtram yat yat tat tat*sat_asau sthita: ||5|87|22||

yad anuttama*ni:spandam

dIpyate tejasAm api

sva*anubhUtya*eka*mAtram yat own.experience*one.mode

yat tat * which is That =

tat sad asau sthita: * that is Being situated here

*Murty.22 That state was always inactive, self*luminous and illuminates all light giving objects like Sun etc.

*vlm.22. He was identic with the pre*eminent and unimpaired light, which is seen in all lightsome bodies; and was one with the inward light, which he perceived to be glowing within himself.

यद् एकम् च_अप्य्_अनेकम् च सआञ्जनम् च निरञ्जनम् ।

yat_ekam ca_api_an.ekam ca sa.aJjanam ca nir.aJjanam |

यत् सर्वम् च_अप्य्_असर्वम् च यत्*तत् तत्*सद् असौ स्थितः ॥५।८७।२३॥

yat sarvam ca_api_a.sarvam ca yat*tat tat*sat_asau sthita: ||5|87|23||

both the One & the not*One too

painted o&r plain

what is All and yet not.All also

what is that That is Being

situated here

...

yat_ekam ca_api_an.ekam ca sa.aJjanam ca nir.aJjanam + yat sarvam ca_api_a.sarvam ca yat*tat tat*sat_asau sthita:

*Murty.23 He was in that state of Alone but multiple depending on the support characteristies.

*vlm.23. He became the very thing which is one and many, and which is all yet nothing. Which is simple and combined with all, and which is that which is Tat Sat.

अजम् अजरम् अनाद्य्_अनेकम् एकम् पदम्

ajam ajaram anAdi_anekam ekam padam

अमलम् सकलम् च निष्कलम् च ।

amalam sakalam ca niSkalam ca |

स्थित* इति स* तदा नभः*स्व*रूपाद् अपि

sthita* iti sa* tadA nabha:*sva*rUpAt_api

विमल*स्थितिर् ईश्वरः क्षणेन ॥५।८७।२४॥

vimala*sthiti:_Izvara: kSaNena ||5|87|24||

a*jam a*jaram *

...

unborn, unaging, =

an*Ady an*ekam – without beginning, without the One, = =

ekam padam a*malam * one immaculate state =

sa*kalam ca niS*kalam ca * partite & impartite =

sthita: * existent =

iti sa: * so he was =

tadA – at that time =

nabha:svarUpAt * than the nature of spacious sky =

api vimala*sthiti: * even more stainless state =

Izvara: kSaNena – Lord.Ishvara in.a.flash.

*Murty.24 Thus Vitahavya was in that supreme state which is free of all birth cycles and impurities. He was in the form of consciousness ether. Even so in a trice he could become Iswara, the Lord.

*vlm.24. In short he remained as the one undecaying and without its beginning, which is one and many, and simple without its parts. Which is purer than the pure ether, and which is the Lord God of all.

oॐm

DN5087 THE NIRVAANA OF VIITAHAVYA.QUITFIRE 2.je14

सर्ग ५.८७

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

एवम् कलितवान् अन्तः प्रशान्त*मनन*एषणः ।

evam kalitavAn anta: prazAnta*manana*eSaNa: |

शनैर्_उच्चारयंस्*तारम् प्रणवम् प्राप्त*भूमिकः ॥५।८७।१॥

zanai:_uccArayan*tAram praNavam prApta*bhUmika: ||5|87|1||

मात्र.आदि*पाद.भेदेन प्रणवम् संस्मरन् यतिः ।

mAtra.Adi*pAda.bhedena praNavam saMsmaran yati: |

अध्यारोप*अपवादेन स्वरूपम् शुद्धम् अव्ययम् ॥५।८७।२॥

adhyAropa*apavAdena svarUpam zuddham avyayam ||5|87|2||

स*बाह्य.अभ्यन्तरान् भागान् स्थूलान् सूक्ष्मतरान् अपि ।

sa*bAhya.abhyantarAn bhAgAn sthUlAn sUkSmatarAn api |

त्रैलोक्य*सम्भवाMs*त्यक्त्वा संकल्पाकल्प=कल्पितान् ॥५।८७।३॥

trailokya*sambhavAn*tyaktvA saMkalpAkalpa=kalpitAn ||5|87|3||

तिष्ठन्न् अक्षुभित*आकारश् चिन्तामणिर् इव_आत्मनि ।

tiSThan_a.kSubhita*AkAra:_cintAmaNi:_iva_Atmani |

सम्पूर्ण* इव शीत.अम्शुर् विश्रान्त* इव मन्दरः ॥५।८७।४॥

sampUrNa* iva zIta.amzu:_vizrAnta* iva mandara: ||5|87|4||

कुम्भ*कार*गृहे चक्रम् संरोधित* इव भ्रमात् ।

kumbha*kAra*gRhe cakram saMrodhita* iva bhramAt |

अम्भोधिर् इव सम्पूर्ण*स्तिमित*स्फार*निर्मलः ॥५।८७।५॥

ambhodhi:_iva sampUrNa*stimita*sphAra*nirmala: ||5|87|5||

शान्त*तेजस्*तमः पुञ्ज*विगत*अर्क*इन्दु*तारकम् ।

zAnta*teja:tama: puJja*vigata*arka*indu*tArakam |

अधूम*अभ्र*रजःस्वच्छम् अनन्तम् शरदि_इव खम् ॥५।८७।६॥

adhUma*abhra*raja:svaccham anantam zaradi_iva kham ||5|87|6||

सह*प्रणव*पर्यन्त*दीर्घ*निःस्वन*तन्तुना ।

saha*praNava*paryanta*dIrgha*ni:svana*tantunA |

जहाव्_इन्द्रिय*तन्मात्र*जालम् गन्धम् इव_अनिलः ॥५।८७।७॥

jahau_indriya*tanmAtra*jAlam gandham iva_anila: ||5|87|7||

ततो_जहौ तमोमात्रम् प्रतिभातम् इव_अम्बरे ।

tata:_jahau tama:mAtram pratibhAtam iva_ambare |

उत्तिष्ठत् प्रस्फुरद्_रूपम् प्राज्ञः कोप*लवम् यथा ॥५।८७।८॥

uttiSThat prasphurat_rUpam prAjJa: kopa*lavam yathA ||5|87|8||

प्रतिभातम् ततस्_तेजो निमेष*अर्धम् विचार्य सः ।

pratibhAtam tata:_teja:_nimeSa*ardham vicArya sa: |

जहौ बभूव च तदा न तमो_न प्रकाशकम् ॥५।८७।९॥

jahau babhUva ca tadA na tama:_na prakAzakam ||5|87|9||

ताम् अवस्थाम् अथ_आसाद्य मनसा तन्मनस्_तृणम् ।

tAm avasthAm atha_AsAdya manasA tanmana:_tRNam |

मनाग्.अपि प्रस्फुरितम् निमिष*अर्धाद्_अशातयत् ॥५।८७।१०॥

manAk.api prasphuritam nimiSa*ardhAt_azAtayat ||5|87|10||

ततो ऽङ्ग संविदम् स्वस्थाम् प्रतिभासम् उपागताम् ।

tata:_aGga saMvidam svasthAm pratibhAsam upAgatAm |

सद्यो जात*शिशु*ज्ञान*समान*कलनामलम् ॥५।८७।११॥

sadya:_jAta*zizu*jJAna*samAna*kalanAmalam ||5|87|11||

निमेष*अर्ध*अर्ध*भागेन कालेन कलनाम् प्रभुः ।

nimeSa*ardha*ardha*bhAgena kAlena kalanAm prabhu: |

जहौ चिttaz_चेत्य*दशाम् स्पन्द*शक्तिम् इव_अनिलः ॥५।८७।१२॥

jahau citta:_cetya*dazAm spanda*zaktim iva_anila: ||5|87|12||

पश्यन्ती.पदम् आसाद्य सत्ता*मात्र*आत्मकम् ततः ।

pazyantI.padam AsAdya sattA*mAtra*Atmakam tata: |

प्रसुप्त*पदम् आलम्ब्य तस्थौ गिरिर् इव_अचलः ॥५।८७।१३॥

prasupta*padam Alambya tasthau giri:_iva_acala: ||5|87|13||

ततः सुषुप्त*संस्थानम् स्थित्वा स्थित्वा विभुर् मनाक् ।

tata: suSupta*saMsthAnam sthitvA sthitvA vibhu:_manAk |

सुषुप्ते स्थैर्यम् आसाद्य तुर्य*रुपम् उपाययौ ॥५।८७।१४॥

suSupte sthairyam AsAdya turya*rupam upAyayau ||5|87|14||

निर्.आनन्दो ऽपि स.आनन्दः सच्_च_असच्_च_अपि तत्र सः ।

nir.Ananda:_api sa.Ananda: sat_ca_asat_ca_api tatra sa: |

आसीन् न किम्चित् किम्चित् तत् प्रकाश*स्तिमितम् यथा ॥५।८७।१५॥

AsIt_na kiMcit kiMcit tat prakAza*stimitam yathA ||5|87|15||

अ*चिन्मये चिन्मयम् च "नेति नेति" यद् उच्यते ।

a*cinmaye cinmayam ca "neti neti" yat_ucyate |

ततस् तत् सम्बभूव_असौ यद्_गिराम् अप्य्_अगोचरः ॥५।८७।१६॥

tata:_tat_sambabhUva_asau yat_girAm api_agocara: ||5|87|16||

तद् असौ सुसमम् स्फारम् पदम् परम*पावनम् ।

tat_asau susamam sphAram padam parama*pAvanam |

सर्व.भाव*अन्तर*गतम् अभूत् सर्व*विवर्जितम् ॥५।८७।१७॥

sarva*bhAva*antara*gatam abhUt sarva*vivarjitam ||5|87|17||

यच्* छून्य*वादिनाम् शून्यम् ब्रह्म ब्रह्म*विदाम् वरम् ।

yat* zUnya*vAdinAm zUnyam brahma brahma*vidAm varam |

विज्ञान*मात्रम् विज्ञान*विदाम् यद् अमलम् पदम् ॥५।८७।१८॥

vijJAna*mAtram vijJAna*vidAm yat_amalam padam ||5|87|18||

पुरुषः सांख्य*दृष्टीणाम् ईश्वरो योग.वादिनाम् ।

puruSa: sAMkhya*dRSTINAm Izvara:_yoga.vAdinAm |

शिवः शशि*कलाङ्कानाम् कालः काल*एक*वादिनाम् ॥५।८७।१९॥

ziva: zazi*kalAGkAnAm kAla: kAla*eka*vAdinAm ||5|87|19||

आत्म*आत्मnas तd विदुषाम् नैरात्म्यम् तादृश*आत्मनाम् ।

Atma*Atmana:_tat_viduSAm nairAtmyam tAdRza*AtmanAm |

मध्यम् माध्यामिकानाम् च सर्वम् सुसम*चेतसाम् ॥५।८७।२०॥

madhyam mAdhyAmikAnAm ca sarvam susama*cetasAm ||5|87|20||

यत् सर्व*शास्त्र*सिद्धाnto यत्_सर्व*हृदय*अनुगम् ।

yat sarva*zAstra*siddhAnta:_yat_sarva*hRdaya*anugam |

यत् सर्वम् सर्वगम् सार्वम् यत् तत् तत्*सद् असौ स्थितः ॥५।८७।२१॥

yat sarvam sarva.gam sArvam yat_tat_tat*sad asau sthita: ||5|87|21||

यद् अनुत्तम*निःस्पन्दम् दीप्यते तेजसाम् अपि ।

yat_anuttama*ni:spandam dIpyate tejasAm api |

स्वानुभूत्या_एक*मात्रम् यद् यत् तत् तत्*सद् असौ स्थितः ॥५।८७।२२॥

sva.anubhUtyA_eka*mAtram yat yat tat tat*sat_asau sthita: ||5|87|22||

यद् एकम् च_अप्य्_अनेकम् च सआञ्जनम् च निरञ्जनम् ।

yat_ekam ca_api_an.ekam ca sa.aJjanam ca nir.aJjanam |

यत् सर्वम् च_अप्य्_असर्वम् च यत्*तत् तत्*सद् असौ स्थितः ॥५।८७।२३॥

yat sarvam ca_api_a.sarvam ca yat*tat tat*sat_asau sthita: ||5|87|23||

अजम् अजरम् अनाद्य्_अनेकम् एकम् पदम्

ajam ajaram anAdi_anekam ekam padam

अमलम् सकलम् च निष्कलम् च ।

amalam sakalam ca niSkalam ca |

स्थित* इति स* तदा नभः*स्व*रूपाद् अपि

sthita* iti sa* tadA nabha:*sva*rUpAt_api

विमल*स्थितिर् ईश्वरः क्षणेन ॥५।८७।२४॥

vimala*sthiti:_Izvara: kSaNena ||5|87|24||

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

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥

Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.

-- Yoga Vasishtha

The complete YVFiles of this masterpiece can be found at

http://goo.gl/k3hRBX

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Jiva Das

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Jul 13, 2021, 6:24:44 PM7/13/21

to yoga vasishtha

FM.5 Complete

https://www.dropbox.com/s/qo733k9kpucja38/FM.5.1*end.docx?dl=0

FM5087 THE NIRVÂNA OF VÎTAHAVYA.QUITFIRE 2.je14 .z24

https://www.dropbox.com/s/6zbjoiv7x18rusz/fm5087%202.je14%20The%20nirvANa%20of%20vItahavya.Quitfire%20.z24.docx?dl=0

FM5087

praNava

paryanta

ni:svana

tantu

jahau

tanmAtra

gandha

*Murty. He cast off the fundamental elements composing the senses along with the long thread like sound of 'Om', like wind shedding the fragrance it was bearing.

*sv.7*8 By the utterance of the Om he dispelled the webs of sense*organs and their objects, even as wind disperses scent.

ततो_जहौ तमोमात्रम् प्रतिभातम् इव_अम्बरे ।

tata:_jahau tama:mAtram pratibhAtam iva_ambare |

उत्तिष्ठत् प्रस्फुरद्_रूपम् प्राज्ञः कोप*लवम् यथा ॥५।८७।८॥

uttiSThat prasphurat_rUpam prAjJa: kopa*lavam yathA ||5|87|8||

tatas.therefore/re.that_jahau* after that he forsook = tamas.dark*mAtra.measure/unit.m * the measured dark =

pratibhAta.foreshown/forth.projected.m iva.like/as.if whin the ambara.sky.i * as.if projected on the sky =

uttiSThat* prasphurat*

rUpa.form.m * a rising emanating form =

prAjJa*: kopa**lava.m yathA *.

jahau

~*pratibhAta.foreshown/forth.projected

uttiSThat

prasphurat

prAjJa

~*kopa.anger

tatas aGga saMvid.am svastha.am pratibhAsam upAgata.am + sadyas* jAta*zizu*jJAna*samAna*kalan(A)malam

FM5088

nimeSa*ardha*ardha*bhAga,ina kAlena kalanAm prabhu: |

Jiva Das

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Jul 13, 2021, 6:27:17 PM7/13/21

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